Bowers] HIDATSA SOCIAL AND CEREMONIAL ORGANIZATION 287 



where one bought because he was the proper relative to inherit the 

 bundle and to perform the rites, and vision instructions were not 

 necessarily prerequisite to all bundle purchases. In fact, as often 

 as not, when a Mandan grew old and feeble, he would request that 

 the proper relative learn the rites and accomplish the transfer. Hi- 

 datsa vision experiences provided the sole motive for bundle transfer 

 or, if not eligible according to "father-son" inheritance, provided 

 appropriate substitutes such as feasts to existing bundles. 



The Hidatsa ceremonial system was "open at the top," my inform- 

 ants would say, to provide for the occasional introduction of new 

 bundle rites. The Hidatsa were reluctant to accept vision experi- 

 ences as ends in themselves but rather as the first steps toward tribal 

 bundle rites. They were equally reluctant to elevate to a high 

 position any individual who had not been active in the long established 

 rites or had not been closely associated with someone who held 

 important tribal ceremonial functions. Many of my informants were 

 aware of the greater informality of the vision experiences of their 

 close associates, the River Crows. The Awatixa and Awaxawi seem 

 to have been conservative, like the Mandan, and to have interpreted 

 vision experiences in terms of existing tribal rites. The Hidatsa- 

 proper were intermediate between the other two Hidatsa village 

 groups and the Crow. This intermediate cultural position was also 

 indicated by their frequent abandonment of agricultiu-e for a few 

 seasons at a time to go out onto the Plains as true nomads. They 

 were away on one of these periodic migrations in 1837, thus partially 

 avoiding the devastating smallpox losses suffered by the other two 

 village groups and the Mandan. 



The extent to which Hidatsa concepts of supernatural powers had 

 been institutionalized and channeled into fixed patterns is indicated 

 by the custom of explaining most institutions and behavior, as well 

 as the natural environment, by means of origin myths. Even such 

 recent events as the first introduction of the horse is now a part of 

 the magical practices and mythology relating to the Earthnaming 

 ceremony. Concepts of the role of visions have influenced cultural 

 borrowing. Recently a Horse ceremony was introduced into the 

 tribe by individuals who had adopted Assiniboin "fathers" who 

 practiced the Horse rites. Afterward these Hidatsa buyers' "sons" 

 dreamed of their "fathers," Horse bundles and purchased the ceremonial 

 bundles and rites of them. 



The Hidatsa reconize two general groups of sacred bundles: the 

 tribal bundles acquired by vision and subsequent purchase, and 

 personal bundles acquired by vision. Those in the latter group are 

 informally prepared without the benefit of group participation and 

 the incidents relative to their preparation are not widely known 



