Indian Tribes of the Upper Missouri 14

Indian Tribes of the Upper Missouri 14

And this is the correct representation of the origin of Assiniboin

chieftainship and different bands being the same in all the roving

tribes of which we attempt to treat in these pages. This high officer

does not, however, at all times wear his honors securely. It is a

known impossibility for any man in high station to please everybody,

and although surrounded by numerous and strong friends yet he must

have some enemies, and it does happen, though rarely, that he is

assassinated. But this is more the consequence of some personal quarrel

than ambitious designs, for although by assassination the chief is

destroyed yet it does not follow that the assassin would take his

place. Generally the reverse is the case and he is obliged to fly or

the relatives of the deceased chief would kill him. In the event of the

decease of a leader or chief, most likely some one of his relatives

would succeed him, but whether brother, cousin, or uncle would not

matter. The successor must absolutely possess the requisite governing

powers, viz., known and acknowledged bravery and wisdom, moderation,

and justice. If the relative be thus constituted, he would become the

chief, not because he is a relative, or that he is the only brave man

in camp—there are many such—but simply by being such and having a

stronger family connection than any other he would consequently be

acknowledged by the greater part of the band. Should there be two

candidates for the chieftainship equally capable and related, the

question would be decided the first day the camp moved.

 

Each would follow the leader he liked best, and the smaller portion

would soon revert to the larger, or if they were equally divided

and both parties intractable, a new band would be formed subject to

increase under their new leader or to dissolve and mix up with other

bands. Viewing things in this light, it is easily comprehended how some

personal defect, such as loss of sight or constitutional debility,

would depose a chief, but that these unfortunate circumstances should

render him a laughingstock and butt for others who before feared and

respected him is a trait in their character not to be admired. We

have said enough to give a general idea of the origin, progress, and

tenure of chieftainship. It is only elective so far as general consent

has accorded his right to rule, and is only hereditary, or appears

so, because the relatives of the chief are mostly the most numerous,

and from their ranks arises a successor. Though we have witnessed the

chieftainship pass into other hands when the claims of two powerful

families were equal and the abilities or popularity of one of the

candidates defective in some principal part.

 

Women are never acknowledged as chiefs, or have anything to say in

councils. We know of but one anomalous instance of the kind on the

whole upper Missouri which, being very remarkable, merits notice. She

is a Blackfoot by birth, but having been taken prisoner when young by

the Crows, was raised by and has since resided with that nation, being

identified with them.

 

We have known this woman for 10 years, and during that time have seen

her head large war parties of men against the Blackfeet, bringing away

great numbers of horses, and killing several of the enemy with her own

hand. She is likewise a good huntress, both on foot with the gun and on

horseback with the bow and arrow, ranks as a warrior and brave and is

entitled to a seat in councils of the Crow Nation. She ranked as fifth

from the Crow chief in a council held by the writer with the Crows

and the Cree at Fort Union on the occasion of making a peace between

these two nations. She keeps up all the style of a man and chief, has

her guns, bows, lances, war horses, and even two or three young women

as wives, but in reality servants. In appearance she is tolerably

good-looking, has been handsome, is now about 40 years of age, and

still goes to war. Her name is “Woman Chief,” and although dressed as

a woman the devices on her robe represent some of her brave acts. She

is fearless in everything, has often attacked and killed full-grown

grizzly bears alone, and on one occasion rode after a war party of

Blackfeet, killed and scalped one alone (within sight of our fort

on the Yellowstone), and returned unharmed amid a shower of bullets

and arrows. This extraordinary woman is well known to all whites and

Indians. She resided at Fort Union last winter, and appears in private

disposition to be modest and sensible; but she is an only instance in

all the roving tribes of the Missouri. Her success induced an imitation

a few years since by an Assiniboin woman, but she was killed by the

enemy on her first war excursion, since which no rivals have sprung up.

 

Having disposed of the chieftainship for the time and separated the

nation into bands, we will now proceed to describe other divisions

which we shall call clans. These are clubs or societies formed by the

young men of different bands or of the same band. There are not many

among the Assiniboin, they being a small nation, but are numerous

among the Sioux and the Blackfeet, bearing the names of Foxes, Foolish

Dogs, Strong Hearts, Bulls, Pheasants, etc. Among the Assiniboin are

first the braves, Na-pa´-shee-nee, Ceux qui sauvent, who are a picked

body of young men, said to be bound by the most solemn promises and

oath never to run from an enemy or leave one of their clan in danger.

They are chosen from all the bands on account of some previous brave

act, and are only known as a body at feasts of their own and on war

expeditions. They wear no badges but dance completely naked in public

and have different songs, different from those of other dances. The

Bulls, Tah-tun-gah, are another of the same kind of clans in the band,

Gens des Canots. Their badge is a bull’s head and horns painted on

their drums, shields, and robes, also in the Bull Dance they imitate

the motions of that animal, his bellowing, and shoot at each other’s

feet with powder. When dancing they wear the head and horns of a bull,

skinned to the neck, the bones taken out, and the skin dried. Into this

the head of the man is thrust, giving him the appearance of half man

and half animal.

 

THE SNDOO-KAH, “CIRCUMCISED.”—This is a large clan of the band, Gens

des Canots, consisting of at least 100 persons, young and old. They

have not actually had circumcision performed, but these are called so,

and belong to that class who are naturally minus the prepuce. These

assemble once or twice a year and their ceremonies are kept somewhat

secret. They are, however, obliged to display the part alluded to,

to prevent imposition. When wishing to be known in that capacity on

private occasions they paint the tip of their nose red. The end of a

feather painted red or the pod of the plant sketched as the comb root

stuck in their hair is equally significant.

 

The Fox and Wolf clans are small and only appear to differ in the

manner of their dances and songs. There does not seem to be much

importance attached to these clans, neither do they appear to be of

much use, and most likely are got up for the purpose of display,

dancing, and other ceremonies, but as soon as these are over mix up

with the bands they belong to, and are very little talked of. There are

no minor subdivisions except into families. These remarks answer nearly

all search for origins of bands in badges and names of bands. Now, as

far as the roving tribes are concerned, this is error. The names of the

Assiniboin bands we have mentioned and those of the Sioux now follow,

some of which consist of two, three, and four hundred lodges, and none

of them have the least reference to Bear, Wolf, Eagle, Fox, or Father,

Grandfather, Uncle, etc., or anything of the kind.

 

The names of the different bands of the Missouri and the Platte Sioux

are Lower Yanctons, Sechong-hoo (Burnt Thighs), Oglala, Sawone,[10]

Minneconzshu, Etasepecho (Sans Arcs), Honcpapa, Seah-sappah (Blackfeet

Band), Wohainoompa (Two Kettle Band), Mide-wahconto, Esantees,

Teezaptah, Zahbaxah (Tête Coupées), Waze-cootai (Tireur dans les Pines).

 

[10] This term is the same as Saone or Sanona.

 

As before remarked, not one of these names bears the most distant

resemblance to any living animal, bird, and so forth, neither have any

of them any general badge representing these things as symbolical of

their band.[11] The clans before referred to are of no importance in

their government and with the Sioux and with the Assiniboin are only

recognized as separate bodies during their dances and other ceremonies.

 

[11] Here Denig seems to refer to what is commonly called clan totems.

 

Is each band entitled to one or more chiefs? There is, as observed

before, but one nominal chief to each band, and it is he who leads

it. Yet this position does not destroy nor militate against the will

of several others in the same band whose voices are as much entitled

to a hearing and sometimes more so than his. No man’s rule over them

is absolute; their government is pure democracy. Their consent to be

governed or led by any man is voluntarily given and likewise withdrawn

at the discretion of the person. But their existence as a people

depends on forming themselves into bodies capable of defense. These

bodies must have leaders and these leaders must be brave, respected,

followed, and supported. In case of a treaty either with whites or

with Indians of other nations, the leading chief’s voice would have no

additional weight because he is in that position. He would be allowed

to state his opinions with others of the same standing as men in the

same band, but nothing more. As a good deal that is to follow will

depend upon receiving a correct idea of these chiefs or leaders we do

not like to leave any portion of these matters obscure or unanswered.

There are no bands more honorable than others; some are more powerful,

more rascally, or more tractable, but no aristocratic or honorable

distinctions exist.

 

SOLDIERS.—Having mentioned and explained the divisions of bands

and clans with the chiefs thereof, the next important body in their

government is the ah-kitch-e-tah,[12] or soldiers or guard. These

soldiers are picked from the band on account of their proved bravery

and disposition to see things well conducted. They are men of family

from 25 to 45 years old, steady, resolute, and respectable, and in them

is vested the whole active power of governing the camp or rather of

carrying out the decrees and decisions of councils. In a camp of 200

lodges they would number 50 to 60 men, and in a camp of 60 lodges 10 to

15 men. The soldiers’ lodge is pitched in the center of the camp and

occupied by some of them all the time, although the whole body are only

called when the chief wishes a public meeting or when their hunting

regulations are to be decided upon. This is their statehouse; all

business relative to the camp and other nations is transacted there,

and all strangers or visitors, white or red, are lodged therein.

 

[12] In form and sense this term _ah-kitch-e-tah_ is identical with

the Chippewa _kitchitwa_, “sacred, holy, honorable,” and with the Cree

_okitchitaw_, “a brave, a soldier, un soldat.”

 

Neither women, children, nor even young men are allowed to enter in

business hours and seldom are seen there at any time. All tongues of

animals killed in hunting belong to this lodge if they wish them, and

the choicest parts of meat are furnished them by the young hunters all

the time. A tax is also laid on the camp for the tobacco smoked here,

which is no small quantity, and the women are each obliged to furnish some wood and water daily.