THE IOWAThe Iowa camping circle was divided into two half-circles, occupied by two phratries of four gentes each. The first phratry regulated the hunt and other tribal affairs during the autumn and winter; the second phratry took the lead during the spring and summer. The author is indebted to the late Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 during a visit to the tribe. Since then the author has recorded the following list of gentes and subgentes, with the aid of a delegation of the Iowa who visited Washington:First phratryGentesSubgentes1. Tu'-nan-p'in, Black bear. Tohinand Çiʞre wonañe were chiefs of this gens in 1880. Tohinkept the sacred pipe.1. Ta'po-çka, a large black bear with a white spot on the chest.2. Pŭn'-xa çka, a black bear with a red nose; literally, Nose White.3. Mŭn-tci'-nye, Young black bear, a short black bear.4. Ki'-ro-ko'-qo-tce, a small reddish black bear, motherless; it has little hair and runs swiftly.2. Mi-tci'-ra-tce, Wolf. Ma'-hinwas a chief of this gens.1. Cŭn'-tançka, White-wolf.2. Cŭn'-tançe-we, Black-wolf.3. Cŭn'-tanqo'-ʇɔe, Gray-wolf.4. Ma-nyi'-ka-qçi', Coyote.3. Tce'-xi-ta, Eagle and Thunder-being gens.1. Na' tci-tce', i.e. Qra'-qtci, Real or Golden eagle.2. Qra' hŭñ'-e, Ancestral or Gray eagle.3. Qra' ʞre'-ye, Spotted-eagle.4. Qra' pa çan; Bald-eagle.4. Qo'-ta-tci, Elk; now extinct. The Elk gens funished the soldiers or policemen.1. Ŭn'-pe-xa qan'-ye, Big-elk.2. Ŭn'-pe-xa yiñ'-e, Young-elk (?).3. Ŭn'-pe-xa ɔ́re'-ʇɔe yiñ'-e, Elk-somewhat-long.4. Ho'-ma yiñ'-e, Young elk (?). The difference between Ŭn'pexa and Homa is unknown. The former may be the archaic name for "elk."5. Pa'-qça, Beaver. Probably the archaic name, as beaver is now ra-we. The survivors of this gens have joined the Pa-ça or Beaver gens of the Oto tribe.1. Ra-we' qan'ye, Big-Beaver.2. Ra-ɔ́ro'-ʇɔe, meaning unknown.3. Ra-we' yiñ'-e, Young-beaver.4. Ni'wan-ci'-ke, Water-person.Second phratry6. Ru'-tce, Pigeon1. Min-ke' qan'-ye, Big-raccoon.2. Min-ke'yiñ'-e, Young-raccoon3. Ru'-tce yiñ'-e, Young-pigeon.4. Ɔo'-ke, Prairie-chicken, grouse.7. A'-ru-qwa, Buffalo1. Tce-ʇo qan'-ye, Big-buffalo-bull.2. Tce-ʇo yiñ'-o, Young-buffalo-bull.3. Tce-p'o'-cke yiñ'-e, Young-buffalo-bull-that-is-distended (?).4. Tce-yiñ'-ye, Buffalo-calf.8. Wa-kan', Snake. An extinct gens.1. Wa-kan' ɔ́i, Yellow-snake, i.e., Rattlesnake.2. Wa-kan'-qtci, Real-snake, (named after a species shorter than the rattlesnake).3. Ce'-ke yiñ'-e, Small or young ceke, the copperhead snake (?).4. Wa-kan' qo'-ʇɔe, Gray-snake (a long snake, which the Omaha call swift blue snake).9. Mañ'-ko-ke, Owl. Extinct.The names of the subgentes have been forgotten.An account of the mythical origin of each Iowa gens, first recorded by the Reverend William Hamilton, has been published in the Journal of American Folk-lore.7The visiting and marriage customs of the Iowa did not differ from those of the cognate tribes, nor did their management of the children differ from that of the Dakota, the Omaha, and others.Murder was often punished with death, by the nearest of kin or by[pg 240]some friend of the murdered person. Sometimes, however, the murderer made presents to the avengers of blood, and was permitted to live.THE OTOThe author has not yet learned the exact camping order of the Oto and Missouri tribes, though he has recorded lists of their gentes (subject to future revision), with the aid of Ke-ʞreɔ́e, an Oto, Ckaʇɔoinye, a Missouri, and Battiste Deroin, the interpreter for the two tribes. These gentes are as follows: 1, Pa-ça', Beaver; 2, Tunan'-p'in, Black bear, or Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', Snake.THE NI-U'-T'A-TCI OR MISSOURIThis tribe, which for many years has been consolidated with the Oto, has at least three gentes. It may have had more, but their names have not yet been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgentes: (a) Wa-kan'-ta, Thunderbird; (b) Qra, Eagle; (c) ʞre'-tan, Hawk; (d) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent addition to this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.THE HOTCAÑGARA OR WINNEBAGOThe Winnebago call themselves Ho-tcañ'-ga-ră', "First or parent speech." While they have gentes, they have no camping circle, as their priscan habitat was in a forest region. The following names were obtained from James Alexander, a full-blood of the Wolf gens, and from other members of the tribe:1.Wolf gens—Common name, Cŭñk i-ki'-ka-ra'-tca-da, or Cŭñk-tcañk'i-ki'-ka-ra'-tca-da, Those-calling-themselves-after-the-dog-or-wolf; archaic name, ¢e-go'-ni-na, meaning not recorded.2.Black-bear gens—Common name, Honte' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ră,, meaning not recorded.3.Elk gens—Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; archaic name not recorded.4. Snake gens—Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; archaic name not recorded.5.Bird gens—Common name, Wa-ni¢k' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; archaic name not recorded. This gens is composed of four subgentes, as follows: (a) Hi-tca-qce-pa-ră, or Eagle; (b) Ru-tcke, or Pigeon; (c) Ke-re-tcŭn, probably Hawk; (d) Wa-kan'-tca-ră, or Thunderbird. The archaic names of the subgentes were not recorded.6.Buffalo gens—Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.[pg 241]7.Deer gens—Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; archaic name not recorded.8.Water-monster gens—Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-water-monster; archaic name not recorded.Some of the Winnebago say that there is an Omaha gens among the Winnebago of Wisconsin, but James Alexander knew nothing about it. It is very probable that each Winnebago gens was composed of four subgentes; thus, in the tradition of the Winnebago Wolf gens, there is an account of four kinds of wolves, as in the corresponding Iowa tradition.The Winnebago lodges were always built with the entrances facing the east. When the warriors returned from a fight they circumambulated the lodge four times, sunwise, stopping at the east just before entering.THE MANDANThe Mandan tribe has not been visited by the author, who must content himself with giving the list of gentes furnished by Morgan, in his "Ancient Society." This author's system of spelling is preserved:1. Wolf gens, Ho-ra-ta'-mŭ-make (Qa-ra-ta' nu-mañ'-ke?).2. Bear gens, Mä-to'-no-mäke (Ma-to' nu-mañ'-ke).3. Prairie-chicken gens, See-poosh'-kä (Si-pu'-cka nu-mañ'-ke).4. Good-knife gens, Tä-na-tsŭ'-kä (Ta-ne-tsu'-ka nu-mañ'-ke?).5. Eagle gens, Ki-tä'-ne-mäke (Qi-ta' nu-mañ'-ke?).6. Flat-head gens, E-stä-pa' (Hi-sta pe' nu-mañ'-ke?).7. High-village gens, Me-te-ah'-ke.All that follows concerning the Mandan was recorded by Prince Maximilian in 1833. Polygamy was everywhere practiced, the number of wives differing, there being seldom more than four, and in general only one. The Mandan marriage customs resemble those of the Dakota and other cognate peoples.When a child is born a person is paid to give it the name chosen by the parents and kindred. The child is held up, then turned to all sides of the heavens, in the direction of the course of the sun, and its name is proclaimed. A Mandan cradle consists of a leather bag suspended by a strap to a crossbeam in the hut.There are traces of descent in the female line; for example, sisters have great privileges; all the horses that a young man steals or captures in war are brought by him to his sister. He can demand from his sister any object in her possession, even the clothing which she is wearing, and he receives it immediately. The mother-in-law never speaks to her son-in-law, unless on his return from war he bring her the scalp and gun of a slain foe, in which event she is at liberty from that moment to converse with him. This custom is found, says Maximilian, among the Hidatsa, but not among the Crow and Arikara. While the Dakota, Omaha, and other tribes visited by the author have the custom of[pg 242]"bashfulness," which forbids the mother-in-law and son-in-law to speak to each other, no allowable relaxation of the prohibition has been recorded.THE HIDATSAOur chief authority for the names of the Hidatsa gentes is Morgan's "Ancient Society." Dr Washington Matthews could have furnished a corrected list from his own notes had they not unfortunately been destroyed by fire. All that can now be done is to give Morgan's list, using his system of spelling:1. Knife, Mit-che-ro'-ka.2. Water, Min-ne pä'-ta.3. Lodge, Bä-ho-hä'-ta.4. Prairie chicken, Scech-ka-be-ruh-pä'-ka (Tsi-tska' do-ḣpa'-ka of Matthews; Tsi-tska' d¢o-qpa'-ka in the Bureau alphabet).5. Hill people, E-tish-sho'-ka.6. Unknown animal, Aḣ-naḣ-ha-nä'-me-te.7. Bonnet, E-ku'-pä-be-ka.The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and Matthews, the work of the last writer8being the latest one treating of them; and from it the following is taken:Marriage among the Hidatsa is usually made formal by the distribution of gifts on the part of the man to the woman's kindred. Afterward presents of equal value are commonly returned by the wife's relations, if they have the means of so doing and are satisfied with the conduct of the husband. Some travelers have represented that the "marriage by purchase" among the Indians is a mere sale of the woman to the highest bidder, whose slave she becomes. Matthews regards this a misrepresentation so far as it concerns the Hidatsa, the wedding gift being a pledge to the parents for the proper treatment of their daughter, as well as an evidence of the wealth of the suitor and his kindred. Matthews has known many cases where large marriage presents were refused from one person, and gifts of much less value accepted from another, simply because the girl showed a preference for the poorer lover. Marriages by elopement are considered undignified, and different terms are applied to a marriage by elopement and one by parental consent. Polygamy is practiced, but usually with certain restrictions. The husband of the eldest of several sisters has a claim to each of the others as she grows up, and in most cases the man takes such a potential wife unless she form another attachment. A man usually marries his brother's widow, unless she object, and he may adopt the orphans as his own children. Divorce is easily effected, but is rare among the better class of people in the tribe. The unions of such people often last for life; but among persons of a different character divorces are common. Their social discipline is not very severe. Punishments by law, administered by the[pg 243]"soldier band," are only for serious offenses against the regulations of the camp. He who simply violates social customs in the tribe often subjects himself to no worse punishment than an occasional sneer or taunting remark; but for grave transgressions he may lose the regard of his friends. With the Hidatsa, as with other western tribes, it is improper for a man to hold a direct conversation with his mother-in-law; but this custom seems to be falling into disuse.The kinship system of the Hidatsa does not differ materially from that of any of the cognate tribes. When they wish to distinguish between the actual father and a father's real or potential brothers, or between the actual mother and the mother's real or potential sisters, they use the adjective ka'ti (kaɥtɔi), real, true, after the kinship term when the actual parent is meant.THE CROW OR ABSAROKAAs this tribe belongs to the Hidatsa linguistic substock, it is very probable that the social laws and customs of the one people are identical with those of the other, as there has been nothing to cause extensive differentiation.It is not known whether the Hidatsa and Crow tribes ever camped in a circle. Morgan's list of the Crow gentes is given, with his peculiar notation, as follows:1. Prairie Dog gens, A-che-pä-be'-cha.2. Bad Leggings, E-sach'-ka-buk.3. Skunk, Ho-ka-rut'-cha.4. Treacherous Lodges, Ash-bot-chee-ah.5. Lost Lodges, Ah-shin'-nä de'-ah (possibly intended for Last Lodges, those who camped in the rear).6. Bad Honors, Ese-kep-kä'-buk.7. Butchers. Oo-sä-bot'-see.8. Moving Lodges, Ah-hä-chick.9. Bear-paw Mountain, Ship-tet'-zä.10. Blackfoot Lodges, Ash-kane'-na.11. Fish Catchers, Boo-a-dă'-sha.12. Antelope, O-hot-du-sha.13. Raven, Pet-chale-ruh-pä'-ka.THE BILOXIThe tribal organization of this people has disappeared. When the few survivors were visited by the author at Lecompte, Louisiana, in 1892 and 1893, they gave him the names of three of the clans of the Biloxi, descent being reckoned in the female line. These clans are: 1, Ita anyadi, Deer people; 2, Onʇi anyadi, Bear people; 3, Naqotod¢a anyadi, Alligator people. Most of the survivors belong to the Deer clan. The kinship system of the Biloxi is more complicated than that of any other tribe of the stock; in fact, more than that of any of the[pg 244]tribes visited by the author. The names of 53 kinship groups are still remembered, but there are at least a dozen others whose names have been forgotten. Where the ¢egiha language, for example, has but one term for grandchild, and one grandchild group, the Biloxi has at least fourteen. In the ascending series the Dakota and ¢egiha do not have any terms beyond grandfather and grandmother. But for each sex the Biloxi has terms for at least three degrees beyond the grandparent. The ¢egiha has but one term for father's sister and one for mother's brother, father's brother being "father," and mother's sister "mother." But the Biloxi has distinct terms (and groups) for father's elder sister, father's younger sister, father's elder brother, father's younger brother, and so on for the mother's elder and younger brothers and sisters. The Biloxi distinguishes between an elder sister's son and the son of a younger sister, and so between the daughter of an elder sister and a younger sister's daughter. A Biloxi man may not marry his wife's brother's daughter, nor his wife's father's sister, differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased wife's sister. A Biloxi woman may marry the brother of her deceased husband. Judging from the analogy furnished by the Kansa tribe it was very probably the rule before the advent of the white race that a Biloxi man could not marry a woman of his own clan.THE TUTELOIt is impossible to learn whether the Tutelo ever camped in a circle. The author obtained the following clan names (descent being in the female line) from John Key, an Indian, on Grand River reservation, Ontario, Canada, in September, 1882: On "one side of the fire" were the Bear and Deer clans, the Wolf and Turtle being on the other side. John Key's mother, maternal grandmother, and Mrs Christine Buck were members of the Deer clan. There were no taboos. The Tutelo names of the clans have been forgotten.THE CATAWBADr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe prior to March, 1882, when he obtained an extensive vocabulary of the Catawba language, but he did not record any information respecting the social organization of the people.For further information regarding the Siouan tribes formerly inhabiting the Atlantic coast region, see "Siouan Tribes of the East," by James Mooney, published as a bulletin of the Bureau of Ethnology.
THE IOWAThe Iowa camping circle was divided into two half-circles, occupied by two phratries of four gentes each. The first phratry regulated the hunt and other tribal affairs during the autumn and winter; the second phratry took the lead during the spring and summer. The author is indebted to the late Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 during a visit to the tribe. Since then the author has recorded the following list of gentes and subgentes, with the aid of a delegation of the Iowa who visited Washington:First phratryGentesSubgentes1. Tu'-nan-p'in, Black bear. Tohinand Çiʞre wonañe were chiefs of this gens in 1880. Tohinkept the sacred pipe.1. Ta'po-çka, a large black bear with a white spot on the chest.2. Pŭn'-xa çka, a black bear with a red nose; literally, Nose White.3. Mŭn-tci'-nye, Young black bear, a short black bear.4. Ki'-ro-ko'-qo-tce, a small reddish black bear, motherless; it has little hair and runs swiftly.2. Mi-tci'-ra-tce, Wolf. Ma'-hinwas a chief of this gens.1. Cŭn'-tançka, White-wolf.2. Cŭn'-tançe-we, Black-wolf.3. Cŭn'-tanqo'-ʇɔe, Gray-wolf.4. Ma-nyi'-ka-qçi', Coyote.3. Tce'-xi-ta, Eagle and Thunder-being gens.1. Na' tci-tce', i.e. Qra'-qtci, Real or Golden eagle.2. Qra' hŭñ'-e, Ancestral or Gray eagle.3. Qra' ʞre'-ye, Spotted-eagle.4. Qra' pa çan; Bald-eagle.4. Qo'-ta-tci, Elk; now extinct. The Elk gens funished the soldiers or policemen.1. Ŭn'-pe-xa qan'-ye, Big-elk.2. Ŭn'-pe-xa yiñ'-e, Young-elk (?).3. Ŭn'-pe-xa ɔ́re'-ʇɔe yiñ'-e, Elk-somewhat-long.4. Ho'-ma yiñ'-e, Young elk (?). The difference between Ŭn'pexa and Homa is unknown. The former may be the archaic name for "elk."5. Pa'-qça, Beaver. Probably the archaic name, as beaver is now ra-we. The survivors of this gens have joined the Pa-ça or Beaver gens of the Oto tribe.1. Ra-we' qan'ye, Big-Beaver.2. Ra-ɔ́ro'-ʇɔe, meaning unknown.3. Ra-we' yiñ'-e, Young-beaver.4. Ni'wan-ci'-ke, Water-person.Second phratry6. Ru'-tce, Pigeon1. Min-ke' qan'-ye, Big-raccoon.2. Min-ke'yiñ'-e, Young-raccoon3. Ru'-tce yiñ'-e, Young-pigeon.4. Ɔo'-ke, Prairie-chicken, grouse.7. A'-ru-qwa, Buffalo1. Tce-ʇo qan'-ye, Big-buffalo-bull.2. Tce-ʇo yiñ'-o, Young-buffalo-bull.3. Tce-p'o'-cke yiñ'-e, Young-buffalo-bull-that-is-distended (?).4. Tce-yiñ'-ye, Buffalo-calf.8. Wa-kan', Snake. An extinct gens.1. Wa-kan' ɔ́i, Yellow-snake, i.e., Rattlesnake.2. Wa-kan'-qtci, Real-snake, (named after a species shorter than the rattlesnake).3. Ce'-ke yiñ'-e, Small or young ceke, the copperhead snake (?).4. Wa-kan' qo'-ʇɔe, Gray-snake (a long snake, which the Omaha call swift blue snake).9. Mañ'-ko-ke, Owl. Extinct.The names of the subgentes have been forgotten.An account of the mythical origin of each Iowa gens, first recorded by the Reverend William Hamilton, has been published in the Journal of American Folk-lore.7The visiting and marriage customs of the Iowa did not differ from those of the cognate tribes, nor did their management of the children differ from that of the Dakota, the Omaha, and others.Murder was often punished with death, by the nearest of kin or by[pg 240]some friend of the murdered person. Sometimes, however, the murderer made presents to the avengers of blood, and was permitted to live.THE OTOThe author has not yet learned the exact camping order of the Oto and Missouri tribes, though he has recorded lists of their gentes (subject to future revision), with the aid of Ke-ʞreɔ́e, an Oto, Ckaʇɔoinye, a Missouri, and Battiste Deroin, the interpreter for the two tribes. These gentes are as follows: 1, Pa-ça', Beaver; 2, Tunan'-p'in, Black bear, or Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', Snake.THE NI-U'-T'A-TCI OR MISSOURIThis tribe, which for many years has been consolidated with the Oto, has at least three gentes. It may have had more, but their names have not yet been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgentes: (a) Wa-kan'-ta, Thunderbird; (b) Qra, Eagle; (c) ʞre'-tan, Hawk; (d) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent addition to this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.THE HOTCAÑGARA OR WINNEBAGOThe Winnebago call themselves Ho-tcañ'-ga-ră', "First or parent speech." While they have gentes, they have no camping circle, as their priscan habitat was in a forest region. The following names were obtained from James Alexander, a full-blood of the Wolf gens, and from other members of the tribe:1.Wolf gens—Common name, Cŭñk i-ki'-ka-ra'-tca-da, or Cŭñk-tcañk'i-ki'-ka-ra'-tca-da, Those-calling-themselves-after-the-dog-or-wolf; archaic name, ¢e-go'-ni-na, meaning not recorded.2.Black-bear gens—Common name, Honte' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ră,, meaning not recorded.3.Elk gens—Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; archaic name not recorded.4. Snake gens—Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; archaic name not recorded.5.Bird gens—Common name, Wa-ni¢k' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; archaic name not recorded. This gens is composed of four subgentes, as follows: (a) Hi-tca-qce-pa-ră, or Eagle; (b) Ru-tcke, or Pigeon; (c) Ke-re-tcŭn, probably Hawk; (d) Wa-kan'-tca-ră, or Thunderbird. The archaic names of the subgentes were not recorded.6.Buffalo gens—Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.[pg 241]7.Deer gens—Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; archaic name not recorded.8.Water-monster gens—Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-water-monster; archaic name not recorded.Some of the Winnebago say that there is an Omaha gens among the Winnebago of Wisconsin, but James Alexander knew nothing about it. It is very probable that each Winnebago gens was composed of four subgentes; thus, in the tradition of the Winnebago Wolf gens, there is an account of four kinds of wolves, as in the corresponding Iowa tradition.The Winnebago lodges were always built with the entrances facing the east. When the warriors returned from a fight they circumambulated the lodge four times, sunwise, stopping at the east just before entering.THE MANDANThe Mandan tribe has not been visited by the author, who must content himself with giving the list of gentes furnished by Morgan, in his "Ancient Society." This author's system of spelling is preserved:1. Wolf gens, Ho-ra-ta'-mŭ-make (Qa-ra-ta' nu-mañ'-ke?).2. Bear gens, Mä-to'-no-mäke (Ma-to' nu-mañ'-ke).3. Prairie-chicken gens, See-poosh'-kä (Si-pu'-cka nu-mañ'-ke).4. Good-knife gens, Tä-na-tsŭ'-kä (Ta-ne-tsu'-ka nu-mañ'-ke?).5. Eagle gens, Ki-tä'-ne-mäke (Qi-ta' nu-mañ'-ke?).6. Flat-head gens, E-stä-pa' (Hi-sta pe' nu-mañ'-ke?).7. High-village gens, Me-te-ah'-ke.All that follows concerning the Mandan was recorded by Prince Maximilian in 1833. Polygamy was everywhere practiced, the number of wives differing, there being seldom more than four, and in general only one. The Mandan marriage customs resemble those of the Dakota and other cognate peoples.When a child is born a person is paid to give it the name chosen by the parents and kindred. The child is held up, then turned to all sides of the heavens, in the direction of the course of the sun, and its name is proclaimed. A Mandan cradle consists of a leather bag suspended by a strap to a crossbeam in the hut.There are traces of descent in the female line; for example, sisters have great privileges; all the horses that a young man steals or captures in war are brought by him to his sister. He can demand from his sister any object in her possession, even the clothing which she is wearing, and he receives it immediately. The mother-in-law never speaks to her son-in-law, unless on his return from war he bring her the scalp and gun of a slain foe, in which event she is at liberty from that moment to converse with him. This custom is found, says Maximilian, among the Hidatsa, but not among the Crow and Arikara. While the Dakota, Omaha, and other tribes visited by the author have the custom of[pg 242]"bashfulness," which forbids the mother-in-law and son-in-law to speak to each other, no allowable relaxation of the prohibition has been recorded.THE HIDATSAOur chief authority for the names of the Hidatsa gentes is Morgan's "Ancient Society." Dr Washington Matthews could have furnished a corrected list from his own notes had they not unfortunately been destroyed by fire. All that can now be done is to give Morgan's list, using his system of spelling:1. Knife, Mit-che-ro'-ka.2. Water, Min-ne pä'-ta.3. Lodge, Bä-ho-hä'-ta.4. Prairie chicken, Scech-ka-be-ruh-pä'-ka (Tsi-tska' do-ḣpa'-ka of Matthews; Tsi-tska' d¢o-qpa'-ka in the Bureau alphabet).5. Hill people, E-tish-sho'-ka.6. Unknown animal, Aḣ-naḣ-ha-nä'-me-te.7. Bonnet, E-ku'-pä-be-ka.The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and Matthews, the work of the last writer8being the latest one treating of them; and from it the following is taken:Marriage among the Hidatsa is usually made formal by the distribution of gifts on the part of the man to the woman's kindred. Afterward presents of equal value are commonly returned by the wife's relations, if they have the means of so doing and are satisfied with the conduct of the husband. Some travelers have represented that the "marriage by purchase" among the Indians is a mere sale of the woman to the highest bidder, whose slave she becomes. Matthews regards this a misrepresentation so far as it concerns the Hidatsa, the wedding gift being a pledge to the parents for the proper treatment of their daughter, as well as an evidence of the wealth of the suitor and his kindred. Matthews has known many cases where large marriage presents were refused from one person, and gifts of much less value accepted from another, simply because the girl showed a preference for the poorer lover. Marriages by elopement are considered undignified, and different terms are applied to a marriage by elopement and one by parental consent. Polygamy is practiced, but usually with certain restrictions. The husband of the eldest of several sisters has a claim to each of the others as she grows up, and in most cases the man takes such a potential wife unless she form another attachment. A man usually marries his brother's widow, unless she object, and he may adopt the orphans as his own children. Divorce is easily effected, but is rare among the better class of people in the tribe. The unions of such people often last for life; but among persons of a different character divorces are common. Their social discipline is not very severe. Punishments by law, administered by the[pg 243]"soldier band," are only for serious offenses against the regulations of the camp. He who simply violates social customs in the tribe often subjects himself to no worse punishment than an occasional sneer or taunting remark; but for grave transgressions he may lose the regard of his friends. With the Hidatsa, as with other western tribes, it is improper for a man to hold a direct conversation with his mother-in-law; but this custom seems to be falling into disuse.The kinship system of the Hidatsa does not differ materially from that of any of the cognate tribes. When they wish to distinguish between the actual father and a father's real or potential brothers, or between the actual mother and the mother's real or potential sisters, they use the adjective ka'ti (kaɥtɔi), real, true, after the kinship term when the actual parent is meant.THE CROW OR ABSAROKAAs this tribe belongs to the Hidatsa linguistic substock, it is very probable that the social laws and customs of the one people are identical with those of the other, as there has been nothing to cause extensive differentiation.It is not known whether the Hidatsa and Crow tribes ever camped in a circle. Morgan's list of the Crow gentes is given, with his peculiar notation, as follows:1. Prairie Dog gens, A-che-pä-be'-cha.2. Bad Leggings, E-sach'-ka-buk.3. Skunk, Ho-ka-rut'-cha.4. Treacherous Lodges, Ash-bot-chee-ah.5. Lost Lodges, Ah-shin'-nä de'-ah (possibly intended for Last Lodges, those who camped in the rear).6. Bad Honors, Ese-kep-kä'-buk.7. Butchers. Oo-sä-bot'-see.8. Moving Lodges, Ah-hä-chick.9. Bear-paw Mountain, Ship-tet'-zä.10. Blackfoot Lodges, Ash-kane'-na.11. Fish Catchers, Boo-a-dă'-sha.12. Antelope, O-hot-du-sha.13. Raven, Pet-chale-ruh-pä'-ka.THE BILOXIThe tribal organization of this people has disappeared. When the few survivors were visited by the author at Lecompte, Louisiana, in 1892 and 1893, they gave him the names of three of the clans of the Biloxi, descent being reckoned in the female line. These clans are: 1, Ita anyadi, Deer people; 2, Onʇi anyadi, Bear people; 3, Naqotod¢a anyadi, Alligator people. Most of the survivors belong to the Deer clan. The kinship system of the Biloxi is more complicated than that of any other tribe of the stock; in fact, more than that of any of the[pg 244]tribes visited by the author. The names of 53 kinship groups are still remembered, but there are at least a dozen others whose names have been forgotten. Where the ¢egiha language, for example, has but one term for grandchild, and one grandchild group, the Biloxi has at least fourteen. In the ascending series the Dakota and ¢egiha do not have any terms beyond grandfather and grandmother. But for each sex the Biloxi has terms for at least three degrees beyond the grandparent. The ¢egiha has but one term for father's sister and one for mother's brother, father's brother being "father," and mother's sister "mother." But the Biloxi has distinct terms (and groups) for father's elder sister, father's younger sister, father's elder brother, father's younger brother, and so on for the mother's elder and younger brothers and sisters. The Biloxi distinguishes between an elder sister's son and the son of a younger sister, and so between the daughter of an elder sister and a younger sister's daughter. A Biloxi man may not marry his wife's brother's daughter, nor his wife's father's sister, differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased wife's sister. A Biloxi woman may marry the brother of her deceased husband. Judging from the analogy furnished by the Kansa tribe it was very probably the rule before the advent of the white race that a Biloxi man could not marry a woman of his own clan.THE TUTELOIt is impossible to learn whether the Tutelo ever camped in a circle. The author obtained the following clan names (descent being in the female line) from John Key, an Indian, on Grand River reservation, Ontario, Canada, in September, 1882: On "one side of the fire" were the Bear and Deer clans, the Wolf and Turtle being on the other side. John Key's mother, maternal grandmother, and Mrs Christine Buck were members of the Deer clan. There were no taboos. The Tutelo names of the clans have been forgotten.THE CATAWBADr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe prior to March, 1882, when he obtained an extensive vocabulary of the Catawba language, but he did not record any information respecting the social organization of the people.For further information regarding the Siouan tribes formerly inhabiting the Atlantic coast region, see "Siouan Tribes of the East," by James Mooney, published as a bulletin of the Bureau of Ethnology.
THE IOWAThe Iowa camping circle was divided into two half-circles, occupied by two phratries of four gentes each. The first phratry regulated the hunt and other tribal affairs during the autumn and winter; the second phratry took the lead during the spring and summer. The author is indebted to the late Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 during a visit to the tribe. Since then the author has recorded the following list of gentes and subgentes, with the aid of a delegation of the Iowa who visited Washington:First phratryGentesSubgentes1. Tu'-nan-p'in, Black bear. Tohinand Çiʞre wonañe were chiefs of this gens in 1880. Tohinkept the sacred pipe.1. Ta'po-çka, a large black bear with a white spot on the chest.2. Pŭn'-xa çka, a black bear with a red nose; literally, Nose White.3. Mŭn-tci'-nye, Young black bear, a short black bear.4. Ki'-ro-ko'-qo-tce, a small reddish black bear, motherless; it has little hair and runs swiftly.2. Mi-tci'-ra-tce, Wolf. Ma'-hinwas a chief of this gens.1. Cŭn'-tançka, White-wolf.2. Cŭn'-tançe-we, Black-wolf.3. Cŭn'-tanqo'-ʇɔe, Gray-wolf.4. Ma-nyi'-ka-qçi', Coyote.3. Tce'-xi-ta, Eagle and Thunder-being gens.1. Na' tci-tce', i.e. Qra'-qtci, Real or Golden eagle.2. Qra' hŭñ'-e, Ancestral or Gray eagle.3. Qra' ʞre'-ye, Spotted-eagle.4. Qra' pa çan; Bald-eagle.4. Qo'-ta-tci, Elk; now extinct. The Elk gens funished the soldiers or policemen.1. Ŭn'-pe-xa qan'-ye, Big-elk.2. Ŭn'-pe-xa yiñ'-e, Young-elk (?).3. Ŭn'-pe-xa ɔ́re'-ʇɔe yiñ'-e, Elk-somewhat-long.4. Ho'-ma yiñ'-e, Young elk (?). The difference between Ŭn'pexa and Homa is unknown. The former may be the archaic name for "elk."5. Pa'-qça, Beaver. Probably the archaic name, as beaver is now ra-we. The survivors of this gens have joined the Pa-ça or Beaver gens of the Oto tribe.1. Ra-we' qan'ye, Big-Beaver.2. Ra-ɔ́ro'-ʇɔe, meaning unknown.3. Ra-we' yiñ'-e, Young-beaver.4. Ni'wan-ci'-ke, Water-person.Second phratry6. Ru'-tce, Pigeon1. Min-ke' qan'-ye, Big-raccoon.2. Min-ke'yiñ'-e, Young-raccoon3. Ru'-tce yiñ'-e, Young-pigeon.4. Ɔo'-ke, Prairie-chicken, grouse.7. A'-ru-qwa, Buffalo1. Tce-ʇo qan'-ye, Big-buffalo-bull.2. Tce-ʇo yiñ'-o, Young-buffalo-bull.3. Tce-p'o'-cke yiñ'-e, Young-buffalo-bull-that-is-distended (?).4. Tce-yiñ'-ye, Buffalo-calf.8. Wa-kan', Snake. An extinct gens.1. Wa-kan' ɔ́i, Yellow-snake, i.e., Rattlesnake.2. Wa-kan'-qtci, Real-snake, (named after a species shorter than the rattlesnake).3. Ce'-ke yiñ'-e, Small or young ceke, the copperhead snake (?).4. Wa-kan' qo'-ʇɔe, Gray-snake (a long snake, which the Omaha call swift blue snake).9. Mañ'-ko-ke, Owl. Extinct.The names of the subgentes have been forgotten.An account of the mythical origin of each Iowa gens, first recorded by the Reverend William Hamilton, has been published in the Journal of American Folk-lore.7The visiting and marriage customs of the Iowa did not differ from those of the cognate tribes, nor did their management of the children differ from that of the Dakota, the Omaha, and others.Murder was often punished with death, by the nearest of kin or by[pg 240]some friend of the murdered person. Sometimes, however, the murderer made presents to the avengers of blood, and was permitted to live.
The Iowa camping circle was divided into two half-circles, occupied by two phratries of four gentes each. The first phratry regulated the hunt and other tribal affairs during the autumn and winter; the second phratry took the lead during the spring and summer. The author is indebted to the late Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 during a visit to the tribe. Since then the author has recorded the following list of gentes and subgentes, with the aid of a delegation of the Iowa who visited Washington:
First phratry
Second phratry
An account of the mythical origin of each Iowa gens, first recorded by the Reverend William Hamilton, has been published in the Journal of American Folk-lore.7
The visiting and marriage customs of the Iowa did not differ from those of the cognate tribes, nor did their management of the children differ from that of the Dakota, the Omaha, and others.
Murder was often punished with death, by the nearest of kin or by[pg 240]some friend of the murdered person. Sometimes, however, the murderer made presents to the avengers of blood, and was permitted to live.
THE OTOThe author has not yet learned the exact camping order of the Oto and Missouri tribes, though he has recorded lists of their gentes (subject to future revision), with the aid of Ke-ʞreɔ́e, an Oto, Ckaʇɔoinye, a Missouri, and Battiste Deroin, the interpreter for the two tribes. These gentes are as follows: 1, Pa-ça', Beaver; 2, Tunan'-p'in, Black bear, or Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', Snake.
The author has not yet learned the exact camping order of the Oto and Missouri tribes, though he has recorded lists of their gentes (subject to future revision), with the aid of Ke-ʞreɔ́e, an Oto, Ckaʇɔoinye, a Missouri, and Battiste Deroin, the interpreter for the two tribes. These gentes are as follows: 1, Pa-ça', Beaver; 2, Tunan'-p'in, Black bear, or Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', Snake.
THE NI-U'-T'A-TCI OR MISSOURIThis tribe, which for many years has been consolidated with the Oto, has at least three gentes. It may have had more, but their names have not yet been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgentes: (a) Wa-kan'-ta, Thunderbird; (b) Qra, Eagle; (c) ʞre'-tan, Hawk; (d) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent addition to this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.
This tribe, which for many years has been consolidated with the Oto, has at least three gentes. It may have had more, but their names have not yet been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgentes: (a) Wa-kan'-ta, Thunderbird; (b) Qra, Eagle; (c) ʞre'-tan, Hawk; (d) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent addition to this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.
THE HOTCAÑGARA OR WINNEBAGOThe Winnebago call themselves Ho-tcañ'-ga-ră', "First or parent speech." While they have gentes, they have no camping circle, as their priscan habitat was in a forest region. The following names were obtained from James Alexander, a full-blood of the Wolf gens, and from other members of the tribe:1.Wolf gens—Common name, Cŭñk i-ki'-ka-ra'-tca-da, or Cŭñk-tcañk'i-ki'-ka-ra'-tca-da, Those-calling-themselves-after-the-dog-or-wolf; archaic name, ¢e-go'-ni-na, meaning not recorded.2.Black-bear gens—Common name, Honte' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ră,, meaning not recorded.3.Elk gens—Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; archaic name not recorded.4. Snake gens—Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; archaic name not recorded.5.Bird gens—Common name, Wa-ni¢k' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; archaic name not recorded. This gens is composed of four subgentes, as follows: (a) Hi-tca-qce-pa-ră, or Eagle; (b) Ru-tcke, or Pigeon; (c) Ke-re-tcŭn, probably Hawk; (d) Wa-kan'-tca-ră, or Thunderbird. The archaic names of the subgentes were not recorded.6.Buffalo gens—Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.[pg 241]7.Deer gens—Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; archaic name not recorded.8.Water-monster gens—Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-water-monster; archaic name not recorded.Some of the Winnebago say that there is an Omaha gens among the Winnebago of Wisconsin, but James Alexander knew nothing about it. It is very probable that each Winnebago gens was composed of four subgentes; thus, in the tradition of the Winnebago Wolf gens, there is an account of four kinds of wolves, as in the corresponding Iowa tradition.The Winnebago lodges were always built with the entrances facing the east. When the warriors returned from a fight they circumambulated the lodge four times, sunwise, stopping at the east just before entering.
The Winnebago call themselves Ho-tcañ'-ga-ră', "First or parent speech." While they have gentes, they have no camping circle, as their priscan habitat was in a forest region. The following names were obtained from James Alexander, a full-blood of the Wolf gens, and from other members of the tribe:
1.Wolf gens—Common name, Cŭñk i-ki'-ka-ra'-tca-da, or Cŭñk-tcañk'i-ki'-ka-ra'-tca-da, Those-calling-themselves-after-the-dog-or-wolf; archaic name, ¢e-go'-ni-na, meaning not recorded.
2.Black-bear gens—Common name, Honte' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ră,, meaning not recorded.
3.Elk gens—Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; archaic name not recorded.
4. Snake gens—Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; archaic name not recorded.
5.Bird gens—Common name, Wa-ni¢k' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; archaic name not recorded. This gens is composed of four subgentes, as follows: (a) Hi-tca-qce-pa-ră, or Eagle; (b) Ru-tcke, or Pigeon; (c) Ke-re-tcŭn, probably Hawk; (d) Wa-kan'-tca-ră, or Thunderbird. The archaic names of the subgentes were not recorded.
6.Buffalo gens—Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.
7.Deer gens—Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; archaic name not recorded.
8.Water-monster gens—Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-water-monster; archaic name not recorded.
Some of the Winnebago say that there is an Omaha gens among the Winnebago of Wisconsin, but James Alexander knew nothing about it. It is very probable that each Winnebago gens was composed of four subgentes; thus, in the tradition of the Winnebago Wolf gens, there is an account of four kinds of wolves, as in the corresponding Iowa tradition.
The Winnebago lodges were always built with the entrances facing the east. When the warriors returned from a fight they circumambulated the lodge four times, sunwise, stopping at the east just before entering.
THE MANDANThe Mandan tribe has not been visited by the author, who must content himself with giving the list of gentes furnished by Morgan, in his "Ancient Society." This author's system of spelling is preserved:1. Wolf gens, Ho-ra-ta'-mŭ-make (Qa-ra-ta' nu-mañ'-ke?).2. Bear gens, Mä-to'-no-mäke (Ma-to' nu-mañ'-ke).3. Prairie-chicken gens, See-poosh'-kä (Si-pu'-cka nu-mañ'-ke).4. Good-knife gens, Tä-na-tsŭ'-kä (Ta-ne-tsu'-ka nu-mañ'-ke?).5. Eagle gens, Ki-tä'-ne-mäke (Qi-ta' nu-mañ'-ke?).6. Flat-head gens, E-stä-pa' (Hi-sta pe' nu-mañ'-ke?).7. High-village gens, Me-te-ah'-ke.All that follows concerning the Mandan was recorded by Prince Maximilian in 1833. Polygamy was everywhere practiced, the number of wives differing, there being seldom more than four, and in general only one. The Mandan marriage customs resemble those of the Dakota and other cognate peoples.When a child is born a person is paid to give it the name chosen by the parents and kindred. The child is held up, then turned to all sides of the heavens, in the direction of the course of the sun, and its name is proclaimed. A Mandan cradle consists of a leather bag suspended by a strap to a crossbeam in the hut.There are traces of descent in the female line; for example, sisters have great privileges; all the horses that a young man steals or captures in war are brought by him to his sister. He can demand from his sister any object in her possession, even the clothing which she is wearing, and he receives it immediately. The mother-in-law never speaks to her son-in-law, unless on his return from war he bring her the scalp and gun of a slain foe, in which event she is at liberty from that moment to converse with him. This custom is found, says Maximilian, among the Hidatsa, but not among the Crow and Arikara. While the Dakota, Omaha, and other tribes visited by the author have the custom of[pg 242]"bashfulness," which forbids the mother-in-law and son-in-law to speak to each other, no allowable relaxation of the prohibition has been recorded.
The Mandan tribe has not been visited by the author, who must content himself with giving the list of gentes furnished by Morgan, in his "Ancient Society." This author's system of spelling is preserved:
1. Wolf gens, Ho-ra-ta'-mŭ-make (Qa-ra-ta' nu-mañ'-ke?).
2. Bear gens, Mä-to'-no-mäke (Ma-to' nu-mañ'-ke).
3. Prairie-chicken gens, See-poosh'-kä (Si-pu'-cka nu-mañ'-ke).
4. Good-knife gens, Tä-na-tsŭ'-kä (Ta-ne-tsu'-ka nu-mañ'-ke?).
5. Eagle gens, Ki-tä'-ne-mäke (Qi-ta' nu-mañ'-ke?).
6. Flat-head gens, E-stä-pa' (Hi-sta pe' nu-mañ'-ke?).
7. High-village gens, Me-te-ah'-ke.
All that follows concerning the Mandan was recorded by Prince Maximilian in 1833. Polygamy was everywhere practiced, the number of wives differing, there being seldom more than four, and in general only one. The Mandan marriage customs resemble those of the Dakota and other cognate peoples.
When a child is born a person is paid to give it the name chosen by the parents and kindred. The child is held up, then turned to all sides of the heavens, in the direction of the course of the sun, and its name is proclaimed. A Mandan cradle consists of a leather bag suspended by a strap to a crossbeam in the hut.
There are traces of descent in the female line; for example, sisters have great privileges; all the horses that a young man steals or captures in war are brought by him to his sister. He can demand from his sister any object in her possession, even the clothing which she is wearing, and he receives it immediately. The mother-in-law never speaks to her son-in-law, unless on his return from war he bring her the scalp and gun of a slain foe, in which event she is at liberty from that moment to converse with him. This custom is found, says Maximilian, among the Hidatsa, but not among the Crow and Arikara. While the Dakota, Omaha, and other tribes visited by the author have the custom of[pg 242]"bashfulness," which forbids the mother-in-law and son-in-law to speak to each other, no allowable relaxation of the prohibition has been recorded.
THE HIDATSAOur chief authority for the names of the Hidatsa gentes is Morgan's "Ancient Society." Dr Washington Matthews could have furnished a corrected list from his own notes had they not unfortunately been destroyed by fire. All that can now be done is to give Morgan's list, using his system of spelling:1. Knife, Mit-che-ro'-ka.2. Water, Min-ne pä'-ta.3. Lodge, Bä-ho-hä'-ta.4. Prairie chicken, Scech-ka-be-ruh-pä'-ka (Tsi-tska' do-ḣpa'-ka of Matthews; Tsi-tska' d¢o-qpa'-ka in the Bureau alphabet).5. Hill people, E-tish-sho'-ka.6. Unknown animal, Aḣ-naḣ-ha-nä'-me-te.7. Bonnet, E-ku'-pä-be-ka.The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and Matthews, the work of the last writer8being the latest one treating of them; and from it the following is taken:Marriage among the Hidatsa is usually made formal by the distribution of gifts on the part of the man to the woman's kindred. Afterward presents of equal value are commonly returned by the wife's relations, if they have the means of so doing and are satisfied with the conduct of the husband. Some travelers have represented that the "marriage by purchase" among the Indians is a mere sale of the woman to the highest bidder, whose slave she becomes. Matthews regards this a misrepresentation so far as it concerns the Hidatsa, the wedding gift being a pledge to the parents for the proper treatment of their daughter, as well as an evidence of the wealth of the suitor and his kindred. Matthews has known many cases where large marriage presents were refused from one person, and gifts of much less value accepted from another, simply because the girl showed a preference for the poorer lover. Marriages by elopement are considered undignified, and different terms are applied to a marriage by elopement and one by parental consent. Polygamy is practiced, but usually with certain restrictions. The husband of the eldest of several sisters has a claim to each of the others as she grows up, and in most cases the man takes such a potential wife unless she form another attachment. A man usually marries his brother's widow, unless she object, and he may adopt the orphans as his own children. Divorce is easily effected, but is rare among the better class of people in the tribe. The unions of such people often last for life; but among persons of a different character divorces are common. Their social discipline is not very severe. Punishments by law, administered by the[pg 243]"soldier band," are only for serious offenses against the regulations of the camp. He who simply violates social customs in the tribe often subjects himself to no worse punishment than an occasional sneer or taunting remark; but for grave transgressions he may lose the regard of his friends. With the Hidatsa, as with other western tribes, it is improper for a man to hold a direct conversation with his mother-in-law; but this custom seems to be falling into disuse.The kinship system of the Hidatsa does not differ materially from that of any of the cognate tribes. When they wish to distinguish between the actual father and a father's real or potential brothers, or between the actual mother and the mother's real or potential sisters, they use the adjective ka'ti (kaɥtɔi), real, true, after the kinship term when the actual parent is meant.
Our chief authority for the names of the Hidatsa gentes is Morgan's "Ancient Society." Dr Washington Matthews could have furnished a corrected list from his own notes had they not unfortunately been destroyed by fire. All that can now be done is to give Morgan's list, using his system of spelling:
1. Knife, Mit-che-ro'-ka.
2. Water, Min-ne pä'-ta.
3. Lodge, Bä-ho-hä'-ta.
4. Prairie chicken, Scech-ka-be-ruh-pä'-ka (Tsi-tska' do-ḣpa'-ka of Matthews; Tsi-tska' d¢o-qpa'-ka in the Bureau alphabet).
5. Hill people, E-tish-sho'-ka.
6. Unknown animal, Aḣ-naḣ-ha-nä'-me-te.
7. Bonnet, E-ku'-pä-be-ka.
The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and Matthews, the work of the last writer8being the latest one treating of them; and from it the following is taken:
Marriage among the Hidatsa is usually made formal by the distribution of gifts on the part of the man to the woman's kindred. Afterward presents of equal value are commonly returned by the wife's relations, if they have the means of so doing and are satisfied with the conduct of the husband. Some travelers have represented that the "marriage by purchase" among the Indians is a mere sale of the woman to the highest bidder, whose slave she becomes. Matthews regards this a misrepresentation so far as it concerns the Hidatsa, the wedding gift being a pledge to the parents for the proper treatment of their daughter, as well as an evidence of the wealth of the suitor and his kindred. Matthews has known many cases where large marriage presents were refused from one person, and gifts of much less value accepted from another, simply because the girl showed a preference for the poorer lover. Marriages by elopement are considered undignified, and different terms are applied to a marriage by elopement and one by parental consent. Polygamy is practiced, but usually with certain restrictions. The husband of the eldest of several sisters has a claim to each of the others as she grows up, and in most cases the man takes such a potential wife unless she form another attachment. A man usually marries his brother's widow, unless she object, and he may adopt the orphans as his own children. Divorce is easily effected, but is rare among the better class of people in the tribe. The unions of such people often last for life; but among persons of a different character divorces are common. Their social discipline is not very severe. Punishments by law, administered by the[pg 243]"soldier band," are only for serious offenses against the regulations of the camp. He who simply violates social customs in the tribe often subjects himself to no worse punishment than an occasional sneer or taunting remark; but for grave transgressions he may lose the regard of his friends. With the Hidatsa, as with other western tribes, it is improper for a man to hold a direct conversation with his mother-in-law; but this custom seems to be falling into disuse.
The kinship system of the Hidatsa does not differ materially from that of any of the cognate tribes. When they wish to distinguish between the actual father and a father's real or potential brothers, or between the actual mother and the mother's real or potential sisters, they use the adjective ka'ti (kaɥtɔi), real, true, after the kinship term when the actual parent is meant.
THE CROW OR ABSAROKAAs this tribe belongs to the Hidatsa linguistic substock, it is very probable that the social laws and customs of the one people are identical with those of the other, as there has been nothing to cause extensive differentiation.It is not known whether the Hidatsa and Crow tribes ever camped in a circle. Morgan's list of the Crow gentes is given, with his peculiar notation, as follows:1. Prairie Dog gens, A-che-pä-be'-cha.2. Bad Leggings, E-sach'-ka-buk.3. Skunk, Ho-ka-rut'-cha.4. Treacherous Lodges, Ash-bot-chee-ah.5. Lost Lodges, Ah-shin'-nä de'-ah (possibly intended for Last Lodges, those who camped in the rear).6. Bad Honors, Ese-kep-kä'-buk.7. Butchers. Oo-sä-bot'-see.8. Moving Lodges, Ah-hä-chick.9. Bear-paw Mountain, Ship-tet'-zä.10. Blackfoot Lodges, Ash-kane'-na.11. Fish Catchers, Boo-a-dă'-sha.12. Antelope, O-hot-du-sha.13. Raven, Pet-chale-ruh-pä'-ka.
As this tribe belongs to the Hidatsa linguistic substock, it is very probable that the social laws and customs of the one people are identical with those of the other, as there has been nothing to cause extensive differentiation.
It is not known whether the Hidatsa and Crow tribes ever camped in a circle. Morgan's list of the Crow gentes is given, with his peculiar notation, as follows:
1. Prairie Dog gens, A-che-pä-be'-cha.
2. Bad Leggings, E-sach'-ka-buk.
3. Skunk, Ho-ka-rut'-cha.
4. Treacherous Lodges, Ash-bot-chee-ah.
5. Lost Lodges, Ah-shin'-nä de'-ah (possibly intended for Last Lodges, those who camped in the rear).
6. Bad Honors, Ese-kep-kä'-buk.
7. Butchers. Oo-sä-bot'-see.
8. Moving Lodges, Ah-hä-chick.
9. Bear-paw Mountain, Ship-tet'-zä.
10. Blackfoot Lodges, Ash-kane'-na.
11. Fish Catchers, Boo-a-dă'-sha.
12. Antelope, O-hot-du-sha.
13. Raven, Pet-chale-ruh-pä'-ka.
THE BILOXIThe tribal organization of this people has disappeared. When the few survivors were visited by the author at Lecompte, Louisiana, in 1892 and 1893, they gave him the names of three of the clans of the Biloxi, descent being reckoned in the female line. These clans are: 1, Ita anyadi, Deer people; 2, Onʇi anyadi, Bear people; 3, Naqotod¢a anyadi, Alligator people. Most of the survivors belong to the Deer clan. The kinship system of the Biloxi is more complicated than that of any other tribe of the stock; in fact, more than that of any of the[pg 244]tribes visited by the author. The names of 53 kinship groups are still remembered, but there are at least a dozen others whose names have been forgotten. Where the ¢egiha language, for example, has but one term for grandchild, and one grandchild group, the Biloxi has at least fourteen. In the ascending series the Dakota and ¢egiha do not have any terms beyond grandfather and grandmother. But for each sex the Biloxi has terms for at least three degrees beyond the grandparent. The ¢egiha has but one term for father's sister and one for mother's brother, father's brother being "father," and mother's sister "mother." But the Biloxi has distinct terms (and groups) for father's elder sister, father's younger sister, father's elder brother, father's younger brother, and so on for the mother's elder and younger brothers and sisters. The Biloxi distinguishes between an elder sister's son and the son of a younger sister, and so between the daughter of an elder sister and a younger sister's daughter. A Biloxi man may not marry his wife's brother's daughter, nor his wife's father's sister, differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased wife's sister. A Biloxi woman may marry the brother of her deceased husband. Judging from the analogy furnished by the Kansa tribe it was very probably the rule before the advent of the white race that a Biloxi man could not marry a woman of his own clan.
The tribal organization of this people has disappeared. When the few survivors were visited by the author at Lecompte, Louisiana, in 1892 and 1893, they gave him the names of three of the clans of the Biloxi, descent being reckoned in the female line. These clans are: 1, Ita anyadi, Deer people; 2, Onʇi anyadi, Bear people; 3, Naqotod¢a anyadi, Alligator people. Most of the survivors belong to the Deer clan. The kinship system of the Biloxi is more complicated than that of any other tribe of the stock; in fact, more than that of any of the[pg 244]tribes visited by the author. The names of 53 kinship groups are still remembered, but there are at least a dozen others whose names have been forgotten. Where the ¢egiha language, for example, has but one term for grandchild, and one grandchild group, the Biloxi has at least fourteen. In the ascending series the Dakota and ¢egiha do not have any terms beyond grandfather and grandmother. But for each sex the Biloxi has terms for at least three degrees beyond the grandparent. The ¢egiha has but one term for father's sister and one for mother's brother, father's brother being "father," and mother's sister "mother." But the Biloxi has distinct terms (and groups) for father's elder sister, father's younger sister, father's elder brother, father's younger brother, and so on for the mother's elder and younger brothers and sisters. The Biloxi distinguishes between an elder sister's son and the son of a younger sister, and so between the daughter of an elder sister and a younger sister's daughter. A Biloxi man may not marry his wife's brother's daughter, nor his wife's father's sister, differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased wife's sister. A Biloxi woman may marry the brother of her deceased husband. Judging from the analogy furnished by the Kansa tribe it was very probably the rule before the advent of the white race that a Biloxi man could not marry a woman of his own clan.
THE TUTELOIt is impossible to learn whether the Tutelo ever camped in a circle. The author obtained the following clan names (descent being in the female line) from John Key, an Indian, on Grand River reservation, Ontario, Canada, in September, 1882: On "one side of the fire" were the Bear and Deer clans, the Wolf and Turtle being on the other side. John Key's mother, maternal grandmother, and Mrs Christine Buck were members of the Deer clan. There were no taboos. The Tutelo names of the clans have been forgotten.
It is impossible to learn whether the Tutelo ever camped in a circle. The author obtained the following clan names (descent being in the female line) from John Key, an Indian, on Grand River reservation, Ontario, Canada, in September, 1882: On "one side of the fire" were the Bear and Deer clans, the Wolf and Turtle being on the other side. John Key's mother, maternal grandmother, and Mrs Christine Buck were members of the Deer clan. There were no taboos. The Tutelo names of the clans have been forgotten.
THE CATAWBADr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe prior to March, 1882, when he obtained an extensive vocabulary of the Catawba language, but he did not record any information respecting the social organization of the people.For further information regarding the Siouan tribes formerly inhabiting the Atlantic coast region, see "Siouan Tribes of the East," by James Mooney, published as a bulletin of the Bureau of Ethnology.
Dr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe prior to March, 1882, when he obtained an extensive vocabulary of the Catawba language, but he did not record any information respecting the social organization of the people.
For further information regarding the Siouan tribes formerly inhabiting the Atlantic coast region, see "Siouan Tribes of the East," by James Mooney, published as a bulletin of the Bureau of Ethnology.