Indian Tribes of the Upper Missouri 13

Indian Tribes of the Upper Missouri 13

THEORY OF DISEASES AND THEIR REMEDY.—They understand nothing of the

properties of mineral medicines except a few simple ones given them by

whites of later years, neither are they acquainted with the theory of

diseases, being for the most part unable to describe their complaint

so that any person could prescribe. They are as ignorant of any true

knowledge of diseases or medicines as they are of astronomy or any

other science.

 

It is hardly conceivable how the smallpox among Indians could be

cured by any physician. All remedies fail. The disease kills a

greater part of them before any eruption appears. We have personally

tried experiments on nearly 200 cases according to Thomas’s Domestic

Medicine, varying the treatment in every possible form, but have always

failed, or in the few instances of success the disease had assumed

such a mild form that medicines were unnecessary. It generally takes

the confluent turn of the most malignant kind (when the patient does

not die before the eruption), which in 95 cases out of 100 is fatal.

It appears to be the natural curse of the red men, and here we leave

it, perfectly willing others should do more. We have from year to year

tried to introduce general vaccination with kinepock among them, and

have even paid them to vaccinate their own children, but they will not

have it done to any extent, and the few who will do it more to please

us than to benefit themselves. Moreover, should any accident happen

to the child or even should the Indian miss his hunt, or any casualty

befall him or his family, the vaccination would be blamed for it and

the good-hearted operator would find himself in a position of danger

and expense. There is also great risk in giving them medicines, for

should the patient die the whites would be blamed for poisoning him,

and should he live the Indian drummer or doctor will get both the

credit and the pay. Therefore, as their customs at present stand but

little can be done for them, however willing people are to attempt it.

 

PARTURITION.—Men never interpose their services in cases of

parturition.

 

When there is danger a midwife is called, and the deobstruents

administered are castoreum and pulverized rattles of the rattlesnake,

either of which have the effect of the ergot. Shampooing is also

resorted to with the view of detaching the fetus or expelling the

envelope. Nevertheless strangulation and consequently death of both

mother and child often happens, not so much in the natural course

as when destroyed expressly in utero, as is done by the Crow women

and sometimes by the Assiniboin, though not to such an extent by the

latter. This is accomplished by violent pressure on the abdomen, by

leaning on a stick planted in the ground, and, swinging the whole

weight of their body, they run backward and forward, or by violent

blows administered by some other person called for the purpose, in all

which operations, if the time be not well calculated for expelling the

fetus, death is the consequence.

 

Their vapor baths have been alluded to and might prove efficacious in

some cases of chronic rheumatism, catarrh, etc., if proper care was

taken, but are very pernicious owing to their negligence afterwards, or

cold immersion during perspiration. In conclusion we would remark that

with regard to any judicious treatment of any disease whatever (that

is, any such treatment as would meet medical approbation) they are

entirely in the dark. The most of their dependence is on the drumming,

singing, and incantations which perhaps sometimes have some little

effect on the mind of youthful patients, though in these cases the

probability is they are more frightened than sick.

 

In a large camp the drum can be heard at all hours of the day and

night, as there is always some one who is sick, or thinks he is. What

appears singular is that the doctor, knowing his art to be deception,

should he fall sick calls for another divining man and pays for the

drumming the same as his patients have paid him. This would seem to

prove they actually have faith in their own incantations, etc. They

can not distinguish between an artery and a vein. They call both by

the same name, though they say the arteries are large veins. Arteries

are compressed, not taken up when cut, and if a large one is cut, the

consequence is either mortification from the ligature or, if loosely

tied, death by bleeding, which invariably happens when the large artery

of the thigh is separated.

 

Indians will receive extensive wounds, apparently mortal, and yet

recover. Some years ago an Assiniboin was surrounded by three Blackfeet

a few miles from this place. He had fired at a prairie hen, and the

moment his gun was discharged the three enemies fired on him. The three

balls took effect. One broke his thigh, another the shin bone of the

other leg, and the third entered his abdomen and came out near the

kidney and backbone. They then ran in upon and endeavored to scalp him,

running a knife around the cranium and partially withdrawing the scalp.

Finding that he struggled they stabbed him with a long lance downward

under the collar bone, the lance running along the inside and against

the right ribs about 12 inches. They also gave him several more stabs

in the body with their knives.

 

In the struggle the man got out the lance and plunging it at them

alternately they retired a few paces. The camp in the meantime having

heard the firing and suspecting the cause, turned out. The enemies

seeing this, decamped, and the Assiniboin carried the wounded man to

his lodge. In a few days afterwards the camp passed by the fort and

the writer saw this man in so helpless a state that, expecting him

to die, nothing was done. The weather was very hot, the wounds had a

purple color, smelt bad, and had every appearance of gangrene. The camp

moved off and the man in time recovered. The scalp was replaced and

grew on again. Here was no judicious treatment, not even ordinary care,

for in traveling that is impossible, and very unfavorable weather.

This man is yet living and is said by the Indians to bear a charmed

life, is respected as a warrior and brave, called “He who was many

times wounded,” and can be seen any time in the Band des Canots of the

Assiniboin.

 

 

GOVERNMENT

 

TRIBAL ORGANIZATION AND GOVERNMENT.—The tribe of Indians called

Assiniboin is separated into the following distinct bands, viz.,

Wah-to´-pah-han-da´-tok, or “Those who propel boats,” by the whites

Gens du Gauche, from the circumstance of the old Gauche (chief) spoken

of before who for a half century governed this band. It now numbers

100 lodges. The second band, Wah-ze-ab-we-chas-ta, or Gens du Nord,

thus named because they came from that direction in 1839 as already

represented, though their original appellation was Gens du Lac. These

count 60 lodges. Third band, Wah-to-pan-ah, or Canoe Indians, Gens des

Canots, who may be recorded at 220 lodges that trade on the Missouri,

and 30 lodges more who deal with American and British traders near the

mouth of Pembina and Red Rivers, occasionally visiting the Missouri.

Fourth band, We-che-ap-pe-nah, or Gens des Filles, literally the

“Girls Band”; these can be put down at 60 lodges. Fifth, E-an-to-ah

or Gens des Roches, literally “Stone Indians,” comprising 50 lodges.

The original name for the whole nation given them by the Chippewa

(As-see-ni-pai-tuck) has the same[9] signification. Within the last

10 years another division has again arisen, called Hoo-tai-sha-pah or

“Lower End Red,” alias “Red Root.” These are a branch, from the Gens

des Canots and odds and ends of other bands and consist of 30 lodges.

 

[9] For correct meaning see footnote 1.

 

 

RECAPITULATION

--------------------------------------------------------------------------------

Indian name | French name |Lodges| Chiefs of bands | Head chief

--------------------------------------------------------------------------------

Wah-to-pah-han-da-toh|Gens du Gauche | 100 |La Main que tremble|}

Wah-ze-ab-we-chas-tah|Gens du Nord | 60 |Le Robe de vent |}

Wah-to-pan-ah |Gens des Canot | 220 |Le Serpent |} L’ours Fou or

We-che-ap-pe-nah |Gens des Filles| 60 |Les Yeux Gris |} Crazy Bear.

E-an-to-ah |Gens des Roches| 50 |Premier qui volle |}

Hoo-tai-sha-pah |Le Bas Rouge | 30 |Le Garçon bleu |}

| |------| |

| | 520 | |

--------------------------------------------------------------------------------

Average, four and one half persons per lodge. Total, 2,340 souls.

 

These 520 lodges form the nation, with the exception of those residing

in the north, whom they never visit. The bands named are distinct and

usually encamped in different sections of country, though they mingle

for a short time when circumstances require it, such as scarcity of

buffalo in some part of their lands or on an approach of a numerous

enemy. When these causes for combination cease they separate and occupy

their customary grounds severally, within three or four days’ travel of

each other. The chief of the whole nation is Crazy Bear, made so by the

commissioner of the United States at the Laramie treaty in 1851, not

having as yet, however, that popular rule which will follow in due time

if the treaty stipulations on both sides are complied with.

 

CHIEFS.—In each and all the bands mentioned there are several men

bearing the character, rank, and name of chiefs. But he only is

considered as chief of the band who heads and leads it. Yet this power

does not give him a right to tyrannize over any of the other chiefs,

or dictate to them any course they would not willingly follow; neither

does it detract from their dignity and standing to acknowledge him

as the head. Some one must be the nominal leader, and as this place

involves some trouble and action and is not repaid with any extra

honors or gifts it is not in general much envied. Moreover, this leader

is mostly, if not always, supported by numerous connections who second

his views and hence his authority. In fact, these bands are nothing

more than large families, the chiefs resembling the old patriarchs,

being intermarried and connected in such a way as to preclude the

probability of clashing of interests or separation. These are the

elements of the bands. The chief is little more than the nominal father

of all and addresses them as his children in a body.

 

Now, although some of these children may be as brave as he, and have

accomplished greater feats in war and the chase, yet they do not feel

disposed to dispute his acknowledged authority, neither would such

insubordinate conduct be submitted to by the mass of the people,

without some great mismanagement on the part of the chief, rendering

such a course necessary and inevitable.

 

The process of arriving at the chieftaincy—an instance of which was

exemplified in the formation of the Red Root Band and of which we

were an eyewitness—has always been the same and is as follows: Some

ambitious brave young man with extensive relations separate from

another band with 8 or 10 lodges of his connections and rove and hunt

in a portion of the country by themselves, acknowledging this man as

their head on account of his known bravery and successful management

of large war expeditions. From time to time additions are made to this

band from other bands of persons with their families who from different

causes of dissatisfaction choose to leave their leaders and submit to

the government of the new chief. This chief, wishing to rise, does all

in his power to benefit his small band by protecting them, choosing

good hunting grounds, giving to them all horses and other property

taken by him from his enemies, and, if necessary, fearlessly risking

his life to strike or kill one of his own people to preserve order or

their sense of justice. In the course of some years around this nucleus

is assembled a body which assumes the form and name of a band and the

leader, rising in power and support, increases in respect, and the

standing and name of chief rewards his perseverance. It will be thus

seen that the title and position of chief is neither hereditary nor

elective, but being assumed by the right and upon the principles above

explained, is voluntarily granted him by his followers.