Indian Tribes of the Upper Missouri 11
2,000—koketopahwaghe noompah.
3,000—koketopahwaghe yammene.
4,000—koketopahwaghe topah.
10,000—koketopahwaghe wixchemmene.
20,000—koketopahwaghe wixchemmene noompa.
50,000—koketopahwaghe wixchemmene zaptah.
100,000—opahwaghe koketopahwaghe.
500,000—opahwaghe zaptah koketopahwaghe.
600,000—opahwaghe shakpah koketopahwaghe.
10,000,000—opahwaghe wixehemmene koketopahwaghe.
Although the computation could thus be carried on to a million yet the
Indian would not appreciate the number. We think that after 5,000, or
at the utmost 10,000, their ideas fail them; that is, they can not
realize in thought more than that amount, yet are able mechanically
to count it. This is evident, as they have no distinct name for a
million, but are obliged to call it ten hundred thousand, and were
they requested to go further would proceed eleven, twelve, thirteen
hundred thousand, etc., but not comprehending the great number as a
body. They can not multiply or subtract uneven sums without the aid of
small sticks or some other mark. Thus to add 40 to 60 would be done
by the fingers, shutting down one for each succeeding ten, naming 70,
80, 90, 100. But to add 37 to 94 would require some time; most Indians
would count 37 small sticks and beginning with 94, lay one down for
each succeeding number, naming the same until all were counted. Now
tell them to add 76 to 47 and subtract 28. In addition to the first
process, and counting the whole number of sticks, he would withdraw 28
and recount the remainder. They are easily confused when counting and
consider the knowledge of figures one of the most astonishing things
the whites do.
In counting with the hand, an Indian invariably begins with the little
finger of the left, shutting it down forcibly with the thumb of the
right; when the five fingers are thus shut he commences on the thumb of
the right, shutting it with the left fist. When wishing to telegraph
by signs a certain number less than 10 he holds up that number of
fingers, beginning with the little finger of the left hand and keeping
the others shut. Should the number be 7, then all the fingers of the
left and thumb and finger of the right would be extended, holding up
his hands, the rest of the fingers closed. Tens are counted by shutting
and opening both hands; thus, 100 would be indicated by shutting and
opening both hands 10 times in succession. The number 7 has two names,
shakkowee and enshand (the odd number). They count fast enough in
continuation from 1 to 100 but must not be interrupted.
COIN.—There is not now nor have we any reason to suppose there ever
has been among them any coin, shells, wampum, or any other thing
constituting a standard of exchange, neither are they acquainted with
American money. Were a guinea and a button presented there is no
question but the Indian would take the latter. They barter their furs
for goods which have fixed prices, and are well acquainted with these
prices, as also of the value of their robes and furs as a means of
purchasing merchandise.
KEEPING ACCOUNTS.—The Indians themselves keep no accounts. The manner
in which accounts are kept by whites with them is as follows. We are
not exactly acquainted with the minor operations in accounts kept by
the Hudson’s Bay Co. with the Cree and the Chippewa, but from authentic
information the following appears to be their system. A plue is equal
to 1 pound beaver skin or 3 shillings sterling (say 67 cents); that
is, 1 pound of the fur is worth at their forts 67 cents in merchandise
at their fixed prices. Therefore a large beaver skin (2 pounds) is 2
plues; 6 muskrats, which are worth from 10 to 12½ cents each, is
a plue; 1 wolf skin is counted a plue, being equal in value to the
standard 67 cents; an otter skin is 2 plues, a red-fox 1, and so forth.
All skins and other articles of trade acquired by Indians are reckoned
into plues by the trader and the Indians and the prices of merchandise
are computed in the same manner. On the Missouri the plan is somewhat
different, to explain which we annex the following accounts copied from
our books. It will be necessary to observe that everything is brought
to the standard of buffalo robes which have an imaginary value of $3
each in the country.
THE CRAZY BEAR, ASSINIBOIN CHIEF
-------+-------------------------+----------++-------+------------------------+---------
1851 | | Dr. || 1852 | | Cr.
| | || | |
Dec. 3|To 1-3 pt. white blanket | 3 robes ||Jan. 8|By 6 robes | 6 robes
|To 2 yards blue cloth | 2 robes || |By 2 dressed cow skins | 1 robe
|To ¾ yard scarlet cloth | 1 robe || |By 30 pounds dried meat | 1 robe
|To 2½ pounds tobacco | 1 robe || |By 2 red fox skins | 1 robe
| | || |By 2 raw cowhides | 1 robe
1852 | | || |By 1 large elk skin, raw| 1 robe
| | ||Feb. 10|By 4 robes | 4 robes
Jan. 16|To 1 horse |10 robes || |By 12 wolf skins | 4 robes
|To 3 knives | 1 robe || |Balance forward | 2 robes
|To 1 kettle, 2 gallon | 2 robes || | |
|To 100 loads ammunition | 1 robe || | |
| |----------|| | |---------
| |21 robes || | |21 robes
1853 | |==========|| | |
| | || | |
Feb. 10|To balance on settlement | 2 robes || | |
-------+-------------------------+----------++-------+------------------------+---------
Pictorial or other signs are not used in accounts, either by them or
the white people.
ELEMENTS OF FIGURES.—A single stroke answers for 1 and each additional
stroke marks the additional number as far as 100. When a stroke is made
apart, the score is rubbed out and begun again. There are no written
nor marked records kept, either on graves or otherwise, of ages or
of events, scalps taken, or war expeditions.[7] Their transactions,
or coups, as they are called in this country, are pictured on their
robes, lodges, and shields, but these wearing out are seldom renewed,
particularly when the man becomes old. Also these coups are recounted
publicly by the performer on occasions appointed for the purpose, which
we shall notice hereafter, and moreover, are talked of often enough
around their firesides. Ages are numbered by particular events that
took place at the time they could first recollect, and afterwards by
certain remarkable years from time to time. Though no Indian can be
sure as to his exact age, yet he will not vary more than a year or two
as to the time. The cross (X) is not used in counting or for any other
purpose, neither does the dot or full comma signify a moon or anything
else.
[7] It is not intended by this that they make no use of picture
writing, but that these records are not preserved. For further
explanation see picture writing, p. 603. The devices on their robes are
not renewed after they have arrived at a very advanced age, or in other
words after their influence and standing has been destroyed by age and
helplessness.
MEDICINE
GENERAL PRACTICE.—They are careful of their sick relatives and
particularly so in regard to their children or men in the prime of
life. Very aged persons do not, however, meet with such kindness even
from their own children, having become useless as a help in camp.
Besides being a burden in traveling and a bore and expense, they
are anxious to get rid of them and leave them on the plains to die.
It must, by no means, be inferred from this that the Indian has no
paternal feelings or affection; from several instances of the kind that
have come under my observation I am assured it is their inability to
carry about and along with them aged people. These Indians are poor,
have but few horses and are constantly on the move, in all weather,
sometimes requiring flight; therefore everything that might encumber in
the way of baggage is thrown aside, and among other rubbish is classed
the aged of both sexes. I am also told that it is often the desire of
the aged to be left to die. To keep up appearances with his people,
the Indian will generally pay a small doctor’s bill for the relief of
his aged relatives, but nothing like the amount the same man would pay
for his wife or child. To explain their mode of practicing medicine,
surgery, etc., we must be somewhat prolix.
In every camp there are several doctors, both men and women, called by
them divining men, who have the double reputation of physicians and
sorcerers. This is generally some old wretch who is very ugly, of great
experience, and who has art enough to induce others to believe in his
knowledge, and can drum, sing, and act his part well.
The present great doctor and soothsayer is named “Bull’s Dry Bones,”
a very old man who is now with me. This man was once sick and died
while the camp was traveling. His friends packed and tied him up
in several envelopes of raw hides, blankets, etc., and, after duly
crying over him, placed the body in the fork of a tree as is their
custom. By some means, however, the man came to life and after great
difficulty worked himself out of his bonds, traveled and overtook the
camp some days after they had left him. He stated to them that during
his decease he had been in other worlds, seen much, knew everything,
past, present, and future, and from this circumstance he has ever after
been considered a great divining man and prophet. We will now state
how they proceed in case of sickness. A child falls sick. The father
or some other near relative immediately sends a gun or a horse to the
divining man to secure his services. Sometimes smaller articles are
sent, and the doctor, thinking them beneath his notice, will not pay
a visit until enough is offered, which amount varies in proportion as
the patient’s relatives are rich or poor. He then enters the lodge of
the sick person in his medical capacity. His instruments are a drum, a
chi-chi-quoin, or gourd rattle, and, perhaps, a horn cupping apparatus.
He must have (although not perceptible) some things concealed in
his mouth or about his person, as will presently appear, although
they go usually through their operations entirely naked (except the
breechcloth) and not in a hideous costume as has been represented. The doctor is accompanied by five or six others as old and ugly as himself, bearing drums, bells, rattles, and other noisy instruments.
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