volume ii, note 5.—ED.

The bison dance, _Ta-nuguh-wat-che_.—The performers in this dance are painted black, and are naked from the waist upward, with the exception of the head dress, which is composed of the skin of the head of a bison, the face of which is cut off and rejected; so adapted to the top of their head as to resemble a cap, the horns projecting forward in such a manner as to correspond with their appearance when on the head of the bison. Attached to this head dress, is a strip of the skin from the back of the bison, which hangs down behind to the buttocks, like a tail. In the evolutions of the dance, they imitate the actions of the bison.

Amongst the Minnetarees, is a ceremony called the corn dance; which, however, has but little claim to the title of a dance. Notice being given of this ceremony, by the village criers, the squaws repair to {59} the medicine lodge, in which the magi are seated, performing their incantations, carrying with them a portion of each kind of seed which they respectively intend to plant the ensuing season; as an ear of maize, some pumpkin, water-melon, or tobacco-seed. These are attached to the end of small sticks, which are stuck in the ground, so as to form a right line in front of the magi. The squaws then strip themselves entirely of their garments, and take their seats before the spectators. The magi then throw themselves into a violent agitation, singing, leaping about, pointing to the sky, the earth, the sun, and the north star, successively. After these paroxysms have subsided, the squaws arise; and each one taking her respective sticks, holds them up with extended arms.

One of the magi being provided with a large bunch of a species of bitter herb, dips it in a vessel of water, and sprinkles copiously the seeds and persons of the squaws, with much grotesque gesticulation. This concludes the ceremony; when the seeds are supposed to be fertilized, and to be capable of communicating their fertility to any quantity of their kind.

The women then assume their clothing, and return home, being careful to deposit the fertilized seed with their stock; after which they may proceed to planting as soon as they please.

We were informed that on some particular occasion, a large enclosure was constructed in the village of the Minnetarees, which was covered with jerked meat, instead of skins. The distinguished warriors who were concerned in the ceremony about to take place, deputed some of their party to summon a certain number of the handsomest young married squaws of the village, who immediately repaired to {60} the meat-covered lodge, with the consent of their husbands. The squaws were then disrobed in the midst of a considerable number of the bravest of the Minnetaree warriors; and after the conclusion of some ceremonies a _brave_ entered, leading by the halter a very fine horse. He selected a squaw, whose beauty struck his fancy; and advancing to her, he laid the cord of the halter in her hand. She accepted the present, and immediately admitted him to her favour. Other warriors appeared in succession, leading horses, all of which were very readily disposed of in the same manner. This ceremony occurred during the day, and in the presence of the whole assembly.

In the same nation a singular night dance is, it is said, sometimes held. During this amusement an opportunity is given to the squaws to select their favourites. A squaw, as she dances, will advance to a person with whom she is captivated, either for his personal attractions, or for his renown in arms, she taps him on the shoulder, and immediately runs out of the lodge, and betakes herself to the bushes, followed by the favourite. But if it should happen, that he has a particular preference for another, from whom he expects the same favour, or if he is restrained by a vow, or is already satiated with indulgence, he politely declines her offer, by placing his hand in her bosom. On which they return to the assembly and rejoin the dance. It is worthy of remark that in the language of the Omawhaws the word _watche_ applies equally to the amusement of dancing, and to sexual intercourse; but to avoid being misunderstood in speaking of the former they sometimes add the word gaha, _to make_.[28]

[28] This paragraph, found in the Philadelphia edition, is replaced by asterisks in the London issue.—ED.

What length of time the Omawhaws have resided on the Missouri is unknown; but it seems highly probable that they were not there when Mr. Bourgmont[29] performed his journey to the Padoucas, in the year 1724, as he makes no mention whatever of them. It would seem, indeed, that they had separated from the great migrating nation, that we shall further notice below, on or near the Mississippi, and that they had since passed slowly across the country, or perhaps up the St. Peter's,[30] until they finally struck {61} the Missouri at the mouth of the Sioux river. This is rendered highly probable by the circumstance of Carver having met with them on the St. Peter's in the year 1766, associated with the Shienne and others, all of whom he represents as bands of the Naudowessie nation.[31]

[29] Etienne Vényard, Sieur de Bourgmont (Bourmont, Boismont, Bournion), the builder of Fort Orleans, just below the mouth of Grand River, the first post established on the Missouri (1722 or 1723), undertook an expedition therefrom during the summer of 1724, under instructions from the government of Louisiana, for the purpose of making treaties of friendship with the tribes of the plains. For his journal, see Margry, _Découvertes et Etablissements des Français_, vi, pp. 398-448.—ED.

[30] St. Peter's was the former name of the Minnesota River.—ED.

[31] See Dorsey, "Migrations of Siouan Tribes," in _American Naturalist_, xv, p. 211; also Nuttall's _Journal_, in our volume xiii, note 84.—ED.

The Oto nation of Indians is distinguished by the name of _Wah-toh-ta-na_. The permanent village of this nation is composed of large dirt lodges, similar to those of the Konzas and Omawhaws, and is situate on the left bank of the river Platte, or Nebraska, about forty miles above its confluence with the Missouri. Although this nation distinguish themselves by the name of Wahtohtata, yet when questioned respecting the signification of the word, they say it ought to be pronounced Wah-toh-ta-na, or Wa-do-tan, which means those who will copulate. This singular designation which they have adopted, was applied to the nation in consequence of their chief, at the period of their separation from the Missouries on the Mississippi, having carried off a squaw from that nation. The nation is, however, only known to the white people by the name of Oto, Otto, or Othouez.

It thus appears, that their name has been adopted subsequently to the migration and partition of the great nation of which they were formerly but a band. This great nation, they say, originally resided somewhere to the northward of the great lakes; and on their emigration southwardly, after performing a considerable journey, a large band of them, called Ho-ro-ge, or Fish Eaters, from their fondness of fish, separated from the main body, and established their residence on the margin of a lake. This band is now known by the name of Winnebagoe.[32]

[32] On the Winnebago, see J. Long's _Voyages_, in our volume ii, note 86.—ED.

During the journey of the great nation, another band separated from them on the Mississippi, and received the name of _Pa-ho-ja_, or Gray Snow, which they still retain; but are known to the white people by the name of Ioways, or Aiaouez. They have, {62} however, been distinguished by the name of _Pierced-noses_, as this was erroneously believed to be the meaning of the word Pahoja; and it will be confessed that the distinction is somewhat nice, when we learn that the true word for pierced nose is _pa-o-ja_.

Another band seceded from the migrating nation, and established a village at the mouth of the Missouri river; from which circumstance they received the name of _Ne-o-ta-cha_ or _Ne-o-ge-he_, signifying _those who build a town at the entrance of a river_; they have been known to us only by the name of Missouries.

The Otoes also separated from the nation on the Mississippi; and pursuing their journey across the country from that river, struck the Missouri near the confluence of the Great Nemawhaw. Here the Otoes remained a considerable time for the purpose of hunting; and it seems probable, from the name of the creek, that they also reared maize, and cultivated the soil after their rude manner, as the word Nemawhaw, in their language, signifies _water of cultivation_; _ne_, water, and _maha_, planting or cultivating. From this locality the Otoes proceeded up the river to the Platte; and after hunting for some time near its confluence, they moved still further up the Missouri, and established a village on its bank, about fourteen miles below Council Bluff. In this position they remained several years, during which time a band of the Ioways took up their residence about one year, on the bank of the river nearly opposite to them, and within about thirty miles of the present site of the Omawhaw village. The Otoes subsequently removed to the river Platte, about twenty miles above their present village; but finding the latter situation to be a more eligible one, they permanently established themselves there, and have already occupied it nearly half a century.

The Ioways, after having resided in a village on {63} the lower part of the Missouri a considerable space of time, were rejoined by the band above mentioned; when they abandoned their position, and returned to the waters of the Mississippi and erected a village on the _Moyene_,[33] where it still remains.

[33] The Moyene River is the present Des Moines. See preceding volume, note 123.—ED.

The Missouries in process of time abandoned their village near the mouth of the river Missouri, and gradually moving up the river, at length constructed a town on the left bank, near the entrance of Grand river. In this position they were found by the French, who built a fort on an island of the Missouri, in their immediate vicinity, about the beginning of the last century. The garrison of this fort was entirely destroyed, according to Du Pratz, soon after its commander, the enterprizing Bourgmont, left it.[34]

[34] This was Fort Orleans, referred to _ante_, note 29. For further details, see Bradbury's _Travels_, in our volume v, note 26. Notice of Du Pratz will be found in Nuttall's _Journal_, volume xiii of our series, note 89.—ED.

The author whom we have just mentioned further informs us respecting this nation, that "the Spaniards, as well as our other neighbours, being continually jealous of our superiority over them, formed a design of establishing themselves among the Missouries, about forty leagues from the Illinois, in order to limit our boundaries westward. They judged it necessary for the security of their colony, entirely to cut off the Missouries; and for that purpose they courted the friendship of the Osages, whose assistance they thought would be of service to them in the enterprise, and who were generally at enmity with the Missouries. A company of Spaniards, men, women, and soldiers, accordingly set out from Santa Fe, having a Dominican for their chaplain, and an engineer for their guide and commander. The caravan was furnished with horses, and all other kinds of beasts necessary; for it is one of their prudent maxims, to send off all those things together. By a fatal mistake the Spaniards arrived first amongst the Missouries, whom they mistook for the Osages; and imprudently discovering their hostile intentions, they were themselves surprised and cut off by those whom they intended for destruction. {64} The Missouries some time afterwards dressed themselves with the ornaments of the chapel; and carried them in a kind of triumphant procession to the French commandant among the Illinois."[35] A terrible but just revenge! The Missouries continued to dwell in the same locality, until, about twenty years since, they were conquered and dispersed, by a combination of the Sauks, Foxes, and some other Indians; when they united their destiny with other friendly nations. Five or six lodges joined the Osages; two or three took refuge with the Konzas; and the chief part of the remainder amalgamated with the Oto nation, with whom they still reside. Thus connected, their manners, habits, and language being very closely allied, the Otoes and Missouries may be considered as one nation. They are probably the bravest of the native inhabitants of the Missouri; and there are but few males who have arrived at the age of maturity, that have not fleshed their arms in battle. Indeed, many of them can _strike_ upon individuals of almost all the neighbouring nations, not excepting the distant Indians of Mexico, and the Spaniards themselves.

[35] The reference is to the English edition of Du Pratz, _History of Louisiana_ (London, 1763), ii, p. 157. See Charlevoix's account in _Wisconsin Historical Collections_, xvi, pp. 413, 414.—ED.

In vain should we seek among the nations of the Missouri for an individual whose daring deeds have been more numerous than those of the Little Soldier, or for more brave and generous combatants than Shaumonekusse, Hashea, Nahojeningya, and Wasacaruja. It is not fear, but probably a generous forbearance, that has restrained them from killing more than two white men within the memory of the present generation. Of these, one, a Frenchman, was killed by A-kira-ba during the Spanish government; and the other, a Spaniard, by Shaumonekusse, more recently, at the sources of the Arkansa; an act, which, although attended by an extraordinary display of bravery, was declared by this young warrior to be the only martial act of his life that he was ashamed of.

{65} The hunting grounds of the Oto nation extend from the Little Platte up to the Boyer creek, on the north side of the Missouri, and from Independence creek to about forty miles above the Platte, on the south side of that river. They hunt the bison between the Platte and the sources of the Konza rivers.

A few years since, their numbers were very much diminished by the small-pox.

The language of the Otoes, Missouries, and Ioways, although the same, is somewhat differently pronounced by these respective nations or tribes. The dialect of the Ioways is more closely allied to that of the Oto than to the Missouri dialect; the former differs chiefly in being pronounced more sharply, as in the word In-ta-ra, _friend_, which in the Oto is In-ta-ro. The Missouri dialect differs in being more nasal; the children, however, of this nation being, from their residence among the Otoes, in constant habits of association with the Oto children, are gradually assuming the pronunciation of that nation.

Originally the same, and still very similar to the above dialects, are those of the Osages, Konzas, Omawhaws, and Puncaws, the individuals of each of which nations can make themselves reciprocally understood, after a very little practice. The two latter dialects are so very closely allied, as not to be distinguishable from each other, by persons who are not very critically acquainted with the language. The Omawhaw and Puncaw pronunciation is more guttural than that of the two former, of which, particularly the Osage, the pronunciation is more brief and vivid.

The free and independent spirit of the Indian is carried even into their language, and may be recognised there by its absolute destitution of a single word drawn from the language of a civilised people. Thus, notwithstanding their constant familiarity with {66} certain traders, and with various articles of the manufacture of the white people, they universally, and in every instance, reject the names which they originally hear for such men and things, and apply others, which they readily invent.

{67} CHAPTER VI {IV}

Boyer's Creek—Visit to the Pawnees—Human Sacrifices—Anecdote of Petalesharoo—Appendix.

ON the 12th, Lieutenant Graham, Lieutenant Talcott of Camp Missouri, Mr. Seymour, and I, accompanied by a soldier, departed in our small row-boat, for the purpose of ascending Boyer creek,[36] and ascertaining the point at which that stream discharges from the bluffs. The rapidity of the Missouri current soon transported us to the mouth of the creek, and we encamped, after ascending it the distance of a few miles. From this point Messrs. Graham and Talcott crossed the bottom lands, to the base of the bluffs, and by trigonometrical observation, ascertained the altitude of the highest point to be three hundred and fifty feet above low water mark of the Missouri. The next day we continued our voyage, but about noon, perceiving that some necessaries had inadvertently been omitted in our loading, we despatched the soldier to the cantonment to procure them.

[36] For Boyer Creek, see preceding volume, note 174.—ED.

The following morning we were awakened by the loud cries of the sandhill crane, performing evolutions in the air, high over their feeding grounds. This stately bird is known to authors by the name of grus canadensis. It is mentioned by the enterprizing and excellent traveller, Bartram,[37] in his work, and is very distinct from the grus Americanus of authors, or hooping crane, although many persons have supposed it to be no other than the young of that gigantic species. The sandhill crane, in the spring of the year, removes the surface of the soil by {68} scratching with its feet, in search of the radical tubers of the pea vine, which seem to afford them a very palatable food. Near our present encampment, and in many other situations bordering on streams of water, where this plant vegetates in the greatest profusion, we have frequently had occasion to observe that the surface of the soil was removed in small and irregular patches, by the industry of this bird in seeking for its favourite food.

[37] For sketch of Bartram, see André Michaux's _Travels_, in our