1.2 BUREAU OF AMERICAN ETHNOLOGY [BULL. 80 
Chippewa made it dangerous for the Indians to go far from their 
villages unless they were heavily armed. Nevertheless, 1,000 acres 
were under cultivation in 1872.%? Peace treaties were made between 
the Fort Berthold Indians and the Sioux in 1875 through the ef- 
forts of Gen. G. A. Custer and General Carlin,** and conditions 
gradually became stabilized. At the present time these Indians 
are actively engaged in farming and cattle raising on their allot- 
ments. 
In 1804 the number of Mandans was estimated as about 1,250, 
increasing later to 1,600, but being reduced to 150 by the smallpox 
in 1837. The number in 1918 was said to be 274.*4 
MANDAN AND HIDATSA MUSIC 
INTRODUCTION 
The life of the Mandan and Hidatsa has been blended for many 
years, but each tribe has, to a surprising degree, preserved its own - 
songs. There are many songs which the tribes appear to have 
in common and which are usually associated with their societies, 
but there are other songs which are said to be distinctly Mandan 
or Hidatsa. These are the songs connected with ceremonies, legends, 
or tribal warriors. A majority of the songs herewith presented 
are Mandan songs, as they were the principal subject of the re- 
search; others are Hidatsa or appear to belong to the two tribes 
in common. The Mandan are able to speak the Hidatsa language 
and frequently use it in their songs, as it is easier to sing. In 
such instances they stated that the melody was Mandan and that 
they could sing the words in either language, but used the Hidatsa 
by preference. Mandan words are transcribed with 30 songs and 
Hidatsa with 20 songs; Mandan words are translated but not tran- 
scribed with 4 songs and Hidatsa with 12 songs. 
At the beginning of the work a special inquiry was directed toward 
the songs of the Little River Women Society and songs connected 
with the corn customs. Beyond this the singers were encouraged to 
suggest the songs which they regarded as valuable for preservation. 
It is interesting to note the prominence of songs said to have been 
received from supernatural beings, as the “spirit women,” the black 
eagle, the coyote, and the bear. Even the moon gave them a song, 
teaching it to the young girls as they danced. Inquiry failed to pro- 
duce any information concerning the use of music in the treatment 
of the sick, which formed an important phase of the music of Chip- 
pewa, Sioux, and Ute. The available information concerning medi- 
%2 Report of Secretary of the Interior for 1872, vol. 1, p. 647. 
33 Report of Secretary of the Interior for 1875, vol. 1, p. 744. 
84 Report of Commissioner of Indian Affairs for 1918, p. 92. 
