Chapter X: Part 10

When the Arikara had their village on the Missouri River there were two boys who started out on the war-path. They went away up on the Missouri River. They went down to the fields and found a little earth-lodge. They went in and found an old woman, who was glad to see them. She gave them something to eat. She told them where to go. There they went, and found the enemy. They killed one or two, then went home. Again they went on the war-path. They visited the old woman’s place again, and she fed them. After they had eaten she told them where to go to find the enemy. They went and found the enemy. They killed the enemy and took scalps home. At another time several other young men joined their war-party. They went up to the old woman’s place and there they were again fed, and they were told by the old woman where to find the enemy. They found the enemy, killed several, took their scalps, and went home. After this, whenever the two young men wanted to go on the war-path, many young men joined them. They found that these two young men had a grandmother, who was helping them. In one of these war-parties against the enemy there were so many young men in the party that when the old woman saw them she felt ashamed; but she told the people to go on; that they would find the enemy and would kill and scalp them. The people did kill the enemy, took their scalps, and went home.

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

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

FOOTNOTES:

[78] Told by Enemy-Heart.

77. THE ATTACK UPON THE EAGLE HUNTERS.[79]

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

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

FOOTNOTES:

[79] Told by Many-Fox.

78. THE ATTACK UPON THE EAGLE HUNTERS.[80]

There was a young man who understood the ceremony of catching eagles upon the hills. He invited six other young men to join him in catching eagles. They went west from their village, upon the banks of the Missouri. These men made their camp, then dug into the bank of the Missouri. They made a kind of cave. They spread limbs of trees upon the top of the opening. They then laid fresh meat of deer or rabbit, which had been skinned, upon the limbs. Here these people stayed several days, catching eagles. They would hide in the cave, while one man would watch out. The magpies were the first birds to come and eat of the meat that they had placed upon the top of the cave. Then, when the magpies flew away they knew that an eagle was coming. They caught several eagles.

One afternoon the Sioux marched down from the hills, where they had been discovered. The Sioux saw that they could not do anything to the eagle catchers, for they were in a cave, so they tried to be friendly with them. They asked them for some eagle feathers. The leader of the party now went out and gave them some eagle feathers, walking backwards when he left them. There were some young men among the Sioux who wanted to fight. The Sioux attacked the Arikara. The leader kept all the young men in the cave and made them load their muzzle-loading guns, while he stayed at a certain distance from the bank, and the first man to attack them on horseback he killed. He would throw away his empty gun and the boys would pass a loaded one to him. He would then start to another place on the bank, and again the first man on horseback to come toward him he would shoot and kill. Thus he kept up the fire, killing several. The Sioux finally gave up and retreated. In the night the hunters crawled out of the cave, took scalps from the Sioux, and returned to their village with scalps.

FOOTNOTES:

[80] Told by Elk.

79. THE MOURNING LOVER.[81]

A man named Rolling-Log courted an Arikara woman, but she would not have him. One day a whole lot of Arikara men got together, and prepared to go hunting. Rolling-Log was one of them. This woman whom Rolling-Log wanted to marry went to him and said, “If you will bring home to me enough sinew to last a whole year I will marry you.” Rolling-Log said that he would try to get enough, for he wanted to marry this woman. He went south and killed many deer, black tails, and antelope. Rolling-Log got about twenty-four sinews, and he thought this was enough for the woman; so he went home.

While the hunters were on the chase Rolling-Log’s girl had become sick and died. When Rolling-Log came home he at once went over in the evening, where the girl had lived. He had the sinew for the girl, and he stood outside in front of the entrance, waiting for the girl to come out. A man by the name of Red-Horse came out, and Rolling-Log asked Red-Horse if his girl was inside. Red-Horse stood still for some time, and said, “My friend, the girl that you speak of died while you were out hunting.” Rolling-Log stood there, surprised to hear that his girl was dead. He went back to his lodge and scolded his people because they had not told him that the girl was dead. He felt so bad that he went among the hills and never returned to the Arikara camp.

FOOTNOTES:

[81] Told by Two-Hawks.

80. CONTEST BETWEEN THE BEAR AND THE BULL SOCIETIES.[82]

A long time ago, when the Arikara used to have the medicine ceremonies, there was the Bear family on the north and the Buffalo family on the south, inside the lodge. There were certain days and nights for the Bear people to perform their wonders; then there were days and nights for the Buffalo people to perform their wonders.

In this Buffalo society there were two buffalo scalps, with horns. The two Buffalo men who wore these buffalo scalps were painted up and medicine was put upon them. These scalps were put upon them. They went out of the lodge, and the people played with the Buffalo men through the village. On one of these occasions the Buffalo were running after the people in the village, and one young man in the Bear family filled up a pipe and gave it to the leader of the Bear family. This young man made a request of the leader of the Bear family that he would like to challenge the Buffalo to fight. The leader of the Bear family did not want to give his consent to do this, for it was not the right thing to do. But the man insisted, so the leader of the Bear family gave his consent to the young man to fight. The young man was told to fill the pipe with tobacco and to take the pipe to the Buffalo family; that in presenting the pipe he must first tell the Buffalo family that the pipe given to them was a challenge to fight the Buffalo man. The young man took the pipe over and presented it to the leader of the Buffalo society, telling him that he had come over there with a pipe to challenge the Buffalo to a fight with the Bear family. The Buffalo leader objected to this, telling the young man that it was something unusual, and that although they had always shown their powers to the people, this hidden mystery of having power of the animals would have to be given to the two fighters. The young man insisted until at last the Buffalo leader gave his consent.

The leading Buffalo man now sent for the Buffalo man, who was outside, who had the buffalo scalp on. This man with the buffalo scalp came into the lodge. He was told to go outside and wash himself and to take a sharp stick and get all the dirt out of his toenails and fingernails; then, after washing, he was to roll in the dust, then come into the lodge. After entering the lodge the Buffalo family took their drum and began to sing sacred songs, while the leading Buffalo man took his medicines and placed some of them upon hot coals that were brought by the errand man. The Buffalo man, who wore the buffalo scalp, was told to pass this smoke all over his body. Then medicines were put upon his body, and paint—even the scalp of the buffalo with the horns was passed through the smoke and medicines were put upon it. The singing continued, so that when they were through with the painting and putting upon the Buffalo of the medicine, a certain one was sent to the Bear family to say that all was ready. While the Buffalo people were carrying on their singing the Bear family were also carrying on their medicine preparations.

The Bear and the Buffalo family now went out of the lodge, each carrying their drums, their rattles, and all their medicines. The Bear family sat on the north side in an open place. The Buffalo sat on the south. Each family now sang its medicine song. Then the Bear man came forth with a bear robe over his body, growling and acting the part of a Bear. The Buffalo man went forth with a buffalo scalp upon his head. The Buffalo man rolled on the ground, shaking himself, so that the buffalo scalp stuck on to the head of the man, although it was not fastened on his head, causing him to act the part of a real Buffalo. The people could see the Bear when it stood up, and that the Bear man had made the tusks come out of his mouth. The Bear family had put on the greatest medicine that they had, and so had all the Buffalo family. While the Bear was sitting around trying to get a chance at the Buffalo, the Buffalo seemed to have been the quicker, for it ran up to the Bear and hooked it before it could turn around. Again and again it hooked the Bear, until the Bear man was killed.

The Bear people took their man into the lodge, and the Buffalo people also returned into their lodge. It was announced through the lodge of the Bears that the young man was killed for all time, and that the Bear family did not get mad about it, for it was his own fault, as he had wanted to challenge the Buffalo man. The young man was buried. Ever after that, when the people were holding their medicine-lodge and performing their mysteries, the chiefs of the animals in the lodge never challenged one another while the performances were going on.

FOOTNOTES:

[82] Told by Standing-Bull.

81. HOW WHITE-BEAR CAME TO BELONG TO THE BEAR SOCIETY.[83]

White-Bear is my son. He has the spirit of the Bear. I will tell you how it happened: I was in the medicine-lodge when my wife was pregnant. I used to put on the bear robe that was wonderful and I used to try to catch people, that I might cut them open, so I could get a piece of liver from them. My doing this made my son have the spirit of the Bear. So when he was born, in nursing, the boy’s mouth showed froth, and he made a noise like a young bear. I went hunting and killed a young bear. I skinned the bear, took the hide home, and had it tanned. In the Bear dances the boy, White-Bear, wore the robe. White-Bear stayed in the medicine-lodge.

One time the Arikara were about to have their yearly medicine dance. As they had brought willows and Cottonwood branches to build their lodges White-Bear, who was then but three years old, picked up a butcher knife and went out to play. The boy fell upon the knife. The knife handle struck the ground, the point upward, striking the boy on the belly. The knife cut deep. White-Bear got up and ran to the tipi, crying. I saw the boy coming, holding his intestines in his hands. I picked up the boy and took him into the tipi. I now laid the boy across my lap, and with ease put the intestines back into their place. The relatives and mother were mourning. I took some medicine and put upon the cut place, and bandaged it with buffalo hide. I still held the boy upon my lap. The boy cried. The mother was called and nursed the child. The child nursed like a bear. Froth came out from his mouth, and I unbandaged the child. I took the froth from the child’s mouth and put it upon the cut. The child became better. In a few days the child was much better. I then took the bear robe and put it upon the child’s back. The child could not straighten out. The bear robe was left upon him for several days. As the child got better he got to making noises like a cat. Now, the child began to try to walk, and went out. Children were sent for, so that the boy might see them. They came and played with the boy, for the boy had on the bear robe. The child grew up and acted like a bear. In their Bear ceremonies the boy stayed with me and much sleight-of-hand was performed upon him. As he grew up he had ways like a bear.

One time the boy, while in the medicine-lodge, had visions of a bear. He told me, and I was glad of this and encouraged the boy to remain in the lodge. The boy is that young man sitting there. He is now a man and has a big scar upon his belly. He is a Bear by birth, but as we now have no more Bear dances he does not show the ways of a bear.

FOOTNOTES:

[83] Told by Strike-Enemy.

82. THE TALE OF A MEMBER OF THE BEAR SOCIETY.[84]

You heard what my father said about my belonging to the Bear Society. It is true. I used to stay in the medicine-men’s lodge and inside of the Bear’s lodge. I learned many things about the mysteries of the Bear Society. My father gave me a bear skin that was stuffed, so that it was like a bear. When we had a Bear dance my little bear used to be placed on the south side of the lodge and I would be placed opposite. When the singing for dancing was begun I danced, and as I danced I would notice my little bear doing the same thing that I was doing. If I moved my head sidewise, it would do the same thing. If I raised up my arms towards the sky, the little bear would do the same thing. People saw it. I kept the bear a long time. Only a few years ago it became spoiled. The little bear, which was part of my life, was now old, so that the hide was easily torn. My father thought it was best to dispose of it, so one day we took the little bear yonder among those hills, and we placed it in a ravine, where there was a bush of choke-cherries, and there we left it.

Some years ago one of my friends, a young man who was a great hunter, asked me to go hunting with him, and I agreed to go. I caught my pony and saddled it. This pony was a good runner. At this time there were many Sioux in our country, so I had to be careful which pony I rode while hunting. I took upon my pony some things to eat, and a rifle that my father had given me. I had also many cartridges. The other young man came to my lodge, and I was surprised to see him upon a white pony, which I knew could not run. I tried to persuade him to get a better pony, but he would not change, for the white pony, he said, would not run away. We started and crossed the Missouri River. We went over yonder hills. We started early in the morning and we went far over those hills. We did not see any deer all day. Towards evening we got to a draw, where there were some trees. There we unsaddled our ponies and made camp. We lariated our ponies some distance from where we were. Far into the night I heard the horses snorting. I reached for my gun, went to the other man, and tried to wake him. He was sleeping soundly, so I left him and crawled up to where the ponies were, dragging my gun as I went on. I noticed that there was a man standing in the shadow of a hill. My pony kept on snorting. I saw the man, so I crawled back to our place and woke my friend. We crawled up to the ponies, and as we approached them we saw the man coming. The pony was now snorting furiously. I told the other man to have his gun ready; that I would go up and meet the man; that if he should see anything wrong he should shoot. I rose and walked toward the man. As I rose the man ran, and as it was moonlight we knew from his running that he was a Scalped-Man. We had heard of this man wearing a wolf hide, so we let him go, and we went back to our camp. I told my friend that he could sleep and I would watch the rest of the night, for I could not go to sleep. The next morning, while I was dishing out some pemmican, I told my friend that I had always had a liking for bears; and that I would like to see one. He promised to let me see one.

After we had eaten a bite we went on further west. We found some deer. My friend thought that he, being an experienced hunter, could kill where others could not. He shot at the deer several times, but he never killed any. He was discouraged. We saw a deer at a distance. I then asked if I might try my luck on this fine deer. He allowed me to shoot at it. We were out of meat, and I was very hungry for fresh meat. As I neared the deer I crawled up to it and shot it. I broke both of its hind legs, so that it could not run. We killed it, then went into camp again. That night we had to watch, for we were now in a country where there were many rattlesnakes. The next morning we went further west into canyons, where we had to watch every step we took, for there were many rattlesnakes. The other man did not seem to care about them, but I did. I would not go any further, for I was afraid of snakes. I returned to our camp. I heard several shots, and after a while I saw my friend coming. He had killed three deer. We took our ponies and brought the meat to our camp. The next day we started for home. On our way home I saw at long distance what seemed to be a horse. I told my friend. As we went nearer to the supposed horse I saw that it stood up like a man. I told my friend about it. He looked, and said that it was a bear, saying, “Here is a chance for you to see a bear.” We now unloaded our ponies. He told me to remain behind with the meat and his pony, for he rode my pony, taking his rifle with him. I saw him coming back, for the bear was now after him. The bear ran back, and I saw a young bear sitting at a distance. The bear got to its young and embraced it, as much as to say, “My child, we are lost.” Then my man went for it again. He shot at it, but still the bear would run after him. Finally the man ran the bear towards me, and I got upon the pony’s back and I had to whip the pony hard to make it go. I felt scared, for if the bear had kept on after me it would have got me. The bear ran back to its young, so I felt safe. My friend now attacked the bear, and he shot at it, hitting it. The bear ran after the man, but it turned back and went into the brush. We went down, and found a pond on the side of the brush, where the bear had gone. I undressed, took only my knife, and waded into the pond. My man remained on the side of the pond, ready to shoot the bear, and was telling me that as soon as the bear jumped at me I should dive, and keep on in the same direction. I crossed the pond and found the bear sitting in the bushes. The bear was dead. We skinned it, taking only the hide. When a bear is skinned and stretched out it is the perfect image of a man.

I mounted my pony and we went on. I attacked the young bear, ran into the brush and got hold of the bear. I tried to get my man to bring my lariat rope, so I could rope it and lead it to the village. I became tired, so I called out to my man to shoot it. He would not do it, so I took my knife and stabbed the young bear and killed it. I skinned it. Now I had two hides. I tried to put the large hide upon my pony, and the pony snorted at it. I finally gave the hide to my friend. I did wrong, for I should have asked him to put the hide upon his pony for me. He did not belong to the Bear Society, notwithstanding he was thankful for the hide. The little bear hide I put upon the pony. My father scolded me for giving the bear hide away. My little bear hide was of good size. My father had it tanned for me, and the hide was also decorated with paint. The bear hide also had a soft, feathery appearance about its head. I wore it in dances, and kept it by my pillow in our lodge. Only a few years ago I was visiting the Sioux, and while I was gone some white man came to our village. He saw the bear robe in our lodge. He asked how much they wanted for the hide, and my bear was sold to some white man. When I came back home I missed my bear, and asked where it was. My folks said, “We sold it to a white man.” I was sorry, but it was all right, for we do not have any more Bear dances.

FOOTNOTES:

[84] Told by White-Bear.

ABSTRACTS.

1. THE WOLF AND LUCKY-MAN CREATE LAND.

Wolf and Lucky-Man meet on shore of big lake, where two ducks are swimming. Wolf challenges Lucky-Man to see who can endure rain longest. Lucky-Man wins. Wolf sends Duck down to fetch dirt from bottom of lake. Duck brings up mud, which Wolf throws in north and forms into prairie. Lucky-Man sends Duck for more mud, which he throws on south side of Wolf’s land. Hills and mountains are formed and buffalo are on land. There is channel between two countries created, occupied by Missouri River.

2. THE SPIDERS GIVE BIRTH TO PEOPLE.

Wolf and friend change Spider-Man and Woman by rubbing them with wild sage dipped in water and teach them how to lie together. Their progeny are human beings.

3. THE ORIGIN OF THE ARIKARA.

Large people on earth long ago destroyed by flood, by Nesaru. People turn into corn and are put into cave with animals. Nesaru turns ear of corn into woman and sends her to bring people from earth. People and animals know her. Badger, Mole, and long-nosed Mouse offer to help her to take people out. They dig in turns. Thunder opens earth. People go out upon earth, journey west, leaving behind Badgers, long-nosed Mice, Moles, and some people who turn back into earth and become animals. People come to great basin, which Kingfisher fills up by striking bill into banks. Journey is continued until people stopped by timber, which is removed by Owl. They come to big lake. Loon parts waters. Mother-Corn returns to heavens. People here make games, first shinny and then javelins, to catch ring with. Winners kill those of other side. Mother-Corn returns to give people rules to go by. Man is selected as chief. He instructs people as to scalping. Mother-Corn makes bundle, songs, ritual, and ceremonies. Man instructs medicine-man, teaches them sleight-of-hand, and tells them to make village. Mother-Corn leads people to Republican River, Kansas. Awaho people come last and receive ceremonies from Mother-Corn. They offer smoke to gods. Dog comes to village and complains that Mother-Corn has left out Dog and Whirlwind. Dog has come from Sun, who has given it curative power. Whirlwind is disease, and if dog meat first offered as sacrifice gods will send storm to drive away disease. Whirlwind comes and Dog appeases gods and says he will be people’s guardian. Mother-Corn says gods in heavens are four world-quarters. They will send storm if smoke not given to them first. Mother-Corn is Cedar-Tree in front of lodge and Stone at right of her is man who established office of chief. Nesaru watches over them and gives them long life.

4. ORIGIN OF THE ARIKARA.

Mother-Corn is assisted by Badger, Gopher, long-nosed Mouse, and Mole to get people out of ground, as in No. 3. People see where other people helped out of ground by Buffalo. They start on journey and are stopped by obstacles, as in No. 3, and are helped by Kingfisher, Owl, and Loon. Some people stay behind as Worms, Birds, Fish, and Loons. [Mother-Corn offers smoke and sends animals for offerings to gods.] Prairie-Chicken kills wild-cat, which represents heavens, and brings it to Mother-Corn for offering. Three Stars in East bring Mother-Corn stone for pipe to form smoke. Pipe is made and filled with native tobacco. Prairie-Chicken takes pipe in succession to gods in Southeast, Southwest, Northwest, and Northeast, and to Nesaru, all of whom smoke the pipe. Prairie-Chicken says sand blown by wind made white spots on its feathers. Smoking by Nesaru is to show consent to Mother-Corn having people on earth and that gods are to protect them. Dog comes and tells Mother-Corn that Whirlwind is angry for being slighted in smoke ceremony. Mother-Corn appeals to Nesaru and the gods for assistance. Woman says she will protect the people, and turns into Cedar-Tree. Big-Meteoric-Star falls from heavens by Cedar-Tree to assist. Whirlwind comes and people all run in all directions, and when Whirlwind strikes them it changes their language. People who stand on Cedar-Tree and Rock are Arikara. Wind strikes Mother-Corn and she vomits four times, water and ears of corn of different color. Whirlwind tells Mother-Corn it has left behind diseases, but says when they offer smoke to the gods they are to give it smoke last, that it may not come very often. Cedar-Tree asks Mother-Corn that it may be known as “Wonderful Grandmother” and be placed in front of the medicine-lodge. Big-Meteoric-Star asks to be known as “Wonderful Grandfather” and sit by Wonderful Grandmother in front of medicine-lodge. Dog asks, as he brought the news, to guard camps and villages and to be offered in ceremonies, and his fat to be used by medicine-men. Mother-Corn gives corn for seeds that corn may be offered to gods. People who scattered to be their enemies—to the southwest, “Sahe;” to northeast, “Pechea;” to the east, “Wooden-Faces;” to south, “Witchcraft-People.” Mother-Corn stays with people until she has taught them bundle ceremonies. She tells them to tie all children’s moccasins together on her back. Then they are to take her to river and throw her in. People do not understand and keep up singing in night. At daylight they find Mother-Corn has turned to ear of corn, with buffalo robe tied to it. People place children’s moccasins with corn and throw them with Mother-Corn and robe into river. Many years afterwards Mother-Corn returns and teaches more bundle ceremony songs and finally disappears.

5. THE ORIGIN OF THE ARIKARA.

Many people in cave under ground with Corn, Mother of tribe. Mother-Corn sends four birds to find better world, but they are unsuccessful. Long-nosed Mouse, or Mole, Skunk, and Badger work, and at last Badger goes through hole, but falls asleep. Returns in morning and Mother-Corn forces her way through hole followed by all people. They march westward. They come to wide water, thick forest, deep ravine in succession, which Fish, Owl, and Kingfisher help them to cross. They see Buffalo on open prairie and are afraid, but Mole, Skunk, and Badger make holes all around animal. His blood sinks into ground and becomes stone, from which pipes were made. Buffalo butchered and flesh divided among different sacred bundles, with animal’s joints. People again go on westward and fowls, fishes, and animals separate from them and give Mother-Corn power. Mother-Corn separates from animals.

6. THE ORIGIN OF THE ARIKARA.

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

7. THE ORIGIN OF THE ARIKARA.

Arikara live under ground. Long-nosed Mouse, Mole, Badger, and Fox agree to take people to top of earth. Mole digs first. Arikara come out, Fox leading. Earthquake, and other people held fast. People journey west and come to chasm caused by earth shaking, but Badger makes pathway. Mother-Corn in heavens asking gods to let people live. Obstructions arranged by being known as Sickness. People come to deep river and Loon sent by gods. Loon flies across river and back and dives. River is open and people cross over. Waters come together again and some people left on other side. Mother-Corn stops and says Black-Wind is angry, but Black-Meteoric-Star will help them. Tells people to get under cedar tree. Black-Wind comes and takes many people. They go on and come to steep mountain bank. Bear digs steps on both sides and people go across. Dog comes up and says his meat shall be offered to gods. His father is Sun, who has given him power.

8. THE ORIGIN OF THE AWAHO-BUNDLE PEOPLE.

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

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

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

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

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

11. HOW THE PEOPLE ESCAPED THE BUFFALO.

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

12. WHY THE BUFFALO NO LONGER EAT PEOPLE.

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

13. WHY THE BUFFALO NO LONGER EAT PEOPLE.

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

14. THE GIRL WHO MARRIED A STAR.

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

15. THE GIRL WHO MARRIED A STAR.

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

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

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

17. HOW BURNT-HANDS BECAME A CHIEF.

Poor boy, Burnt-Hands, lives with grandmother outside of village. Last-Child, daughter of chief, brings them food. Burnt-Hands follows trail of wounded elk and finds it dead. Chiefs Red-Bear and Black-Bear come. Red-Bear shoots boy and drops him into air-hole in ice. White-Bear’s cub takes boy to father. Father pities and adopts him as son and teaches him Bear ceremony. Burnt-Hands receives bundle of medicine and goes home. Notice given for buffalo hunt and that Red-Bear wants hide of white buffalo. Burnt-Hands goes with young men to chase. He gets white buffalo robe, as Red-Bear afraid of him. When he reaches camp he eats meat prepared for Red-Bear. Burnt-Hands takes white buffalo hide to grandmother, who gives it to Last-Child. Elk chase is made to get teeth for Red-Bear. Burnt-Hands promises grandmother elk-tooth dress and tells her in case of trouble to flee to timber. Burnt-Hands goes to chase and collects-many elk teeth and so does Red-Bear. They meet at last elk. Burnt-Hands strikes Red-Bear on head with war-club and drags him to air-hole. Burnt-Hands finds grandmother and they perform Bear ceremony. They turn into Bears and attack warriors, killing many. Others send peace-pipe by Last-Child and it is accepted. Burnt-Hands makes grandmother thirty-eight years old and himself twenty-two, and marries Last-Child. Burnt-Hands becomes chief and has Black-Bear as slave.

18. HOW BURNT-HANDS BECAME A CHIEF.

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

19. HOW BURNT-HANDS BECAME A CHIEF.

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

20. THE TWO BOYS AND THE WATER-SERPENT.