212 BUREAU OF AMERICAN ETHNOLOGY [Bull. 194 



for the paraphernalia and the right to own the society in the same 

 manner as when the buying grouo was of the same village. 



The "friend" relationship established during the sale of society 

 rights was a permanent one between groups of individuals. While 

 visiting neighboring villages or tribes, these "friends" treated each 

 other as brothers or, in the case of the women's societies, as sisters. 

 They were invited to live with a "friend," usually a clansman, for 

 the duration of the visit. Although an individual had rights only in 

 the particular society of the village where he bought, the concept of 

 group assistance to an unfortunate member extended to other 

 villages as well. When a man undertook to avenge a brother killed 

 by the enemy, society members of other villages frequently volun- 

 teered to give military aid. In light of the wide territory occupied 

 by the various Hidatsa village groups prior to 1785, the diffusion of 

 many common age-grade societies to all village groups no doubt 

 strengthened the ties between the different village groups when they 

 moved to the KJiife River region. The establishment of common 

 societies with the Mandan likewise probably contributed much to 

 peaceful relations with that tribe. 



Although the Hidatsa think of age-grading as an institution of 

 considerable antiquity, they think of the number of societies making 

 up the series as increasing through the years. A parallel situation 

 prevailed in regard to the ceremonies. They speak of ancient times 

 when the people had few skills, few ceremonies, and much hunger. 

 To them, their golden age was prior to the appearance of the Whites 

 and their diseases; an age of many societies and ceremonies. Of the 

 numerous societies found among the Hidatsa, the Stone Hammer 

 and various Dog societies have the best claim for respectable an- 

 tiquity since they are of traditional antiquity and are frequently 

 mentioned in their origin and sacred myths. If we eliminate the 

 women's societies of traditional Mandan origin, we have remaining 

 nothing of a women's age-grade system. Thus, it would appear 

 that the Hidatsa have borrowed more from the Mandan than they 

 have given in return. 



Warfare 



INTERTRIBAL RELATIONS 



Military activities had social, ceremonial, and economic aspects 

 which affected the entire population. There was scarcely any aspect 

 of their cultural life left unaffected by the intensive warfare that 

 ranged about them on the Plains during the period for which we have 

 documentary accounts and traditional information of Hidatsa in- 

 formants. Nor was the prehorse period one of peace between 

 tribes; there are numerous traditional accoimts of expeditions far 



