volume xv, p. 127. This is not the same ceremony as that intended to

attract the buffalo, or the buffalo-medicine dance, for which see _post_.--ED.

[262] A similar dance was practiced among the Omaha, by whom it was known as the grizzly bear dance. See Dorsey, _op. cit._, p. 349.--ED.

[263] The bow-lance is a large bow, to one end of which the iron point of a lance is fastened. It serves only for show, and is never used in serious combat. It is very handsomely adorned with eagle's feathers, frequently with red cloth also, and, when completely decorated, is worth from 100 to 250 florins. It descends from father to son, and cannot be obtained except at a high price. Sometimes a horse or more must be given for it.--MAXIMILIAN.

[264] For a representation of this dance see Plate 28, in the accompanying atlas, our volume xxv.--ED.

[265] See our volume xxii, p. 361, for illustrations of Mandan pipes.--ED.

[266] For Indian music compare Bradbury's _Travels_, in our volume v, p. 116, and accompanying note.--ED.

[267] See Dorsey's description of this game, _op. cit._, pp. 337, 338; Catlin also speaks of it as "Tchung-kee," and remarks upon the grace and agility developed by it. For a description of this game as practiced among the Pawnee, see our volume xv, pp. 214, 215.--ED.

[268] See Plate 81, figure 14, in the accompanying atlas, our volume xxv.--ED.

[269] See p. 285 for illustration of a child's dart of stag-horn.--ED.

[270] The hoop and the stick are represented in Plate 81, figure 15, in the accompanying atlas, our volume xxv.--ED.

[271] The North American Indians are conceded to have been in that state of religious or superstitious development known as "animism;" consult Farrand, _Basis of American History_, pp. 248-250; and E. B. Tylor, _Primitive Culture_ (New York, 1871). For the primitive cults of the Mandan and Minitaree, Maximilian is an approved authority; consult on this subject, J. O. Dorsey, "Study of Siouan Cults," in United States Bureau of Ethnology _Report_, 1889-90, particularly chapter vi.--ED.

[272] This conjecture is adopted by Dr. Edwin James, the learned author of Tanner's Life among the Indians, p. 357 of that work. I refer to this interesting book for the remarkable hieroglyphics of the people of the Algonquin tribe.--MAXIMILIAN.

[273] Alcide Dessalines D'Orbigny (1802-57), a French naturalist and palæontologist. In 1826 he was sent to South America, where for eight years he travelled and made observations, which were embodied in his _Voyages dans l'Amérique méridionale_ (1834-47); he also published _L'Homme Américain consideré sous ses rapports physiologique et moreaux_ (Paris, 1839). In 1853 he was appointed to the chair of palæontology in the Jardin des Plantes, Paris.

Felix d'Azare (1746-1811), a Spanish soldier, traveller, and naturalist, spent twenty years (1781-1801) in South America. His published work was _Voyage dans l'Amérique méridionale_ (1809). Tylor calls attention to D'Orbigny's strictures on Azare's statements.--ED.

[274] Dipauch is a very distinguished man, and might have been a chief long ago if he had pleased, as he possesses all the necessary qualifications. His father was shot by the Sioux during Lewis and Clarke's winter residence among these Indians. Those travellers offered to assist the Mandans against their enemies, and to take the field with them, to which, however, they would not consent.--MAXIMILIAN.

_Comment by Ed_. See _Original Journals of the Lewis and Clark Expedition_, i, pp. 229-232. It is somewhat misleading to say that the Mandan would not accept the aid of the explorers. The snow was too deep, and the cold too severe to permit pursuit of the Sioux.

[275] Brackenridge, p. 71, is very much mistaken in believing that the Mandans and Manitaries worship only buffalo heads, for, if the latter are medicine, it is incontrovertibly true that they believe in a number of superior beings who make a figure in their mythology.--MAXIMILIAN.

_Comment by Ed._ Our author is citing Brackenridge, _Views of Louisiana_ (Pittsburgh, 1814).

[276] Catlin calls this spirit Okeeheedee, and identifies him as the devil. It is he who creates the great disturbance on the third day of the Okippe; see _post_.--ED.

[277] Catlin gives a variant of this legend, in _North American Indians_, i, pp. 179-180.--ED.

[278] Numank-Machana autem, partis naturalis loco cauda vacuna usus erat: incolæ loci, valde stupefacti præstantes et assiduas primi hominis vires admirarunt.--MAXIMILIAN.

[279] Deluge-myths are very widespread among the American aborigines. D.G. Brinton, _Myths of the New World_ (Philadelphia, 3rd ed., 1896), pp. 234-249, finds over thirty-four tribes among whom distinct traces of deluge myths were prevalent.--ED.

[280] See variants of this tradition in _Original Journals of the Lewis and Clark Expedition_, v, pp. 346, 347; Catlin, _North American Indians_, i, pp. 178, 179.--ED.

[281] This is not White Earth River of North Dakota, but the one in South Dakota now usually known as White River; see our volume xxii, p. 302, note 259. For Moreau River consult Bradbury's _Travels_, in our