Bowers] HIDATSA SOCIAL AND CEREMONIAL ORGANIZATION 373 



short worms, Iroiii their patients' bodies or their joints; these rights 

 stemmed from Two Men who doctored Unknown Man's father-in- 

 law in mythological times. They were also called in when parturi- 

 tion was difficult. The patient was given the otterskin to hold and 

 to rub, the smoothness of the otter and its ability to slide through 

 narrow openings being thus transmitted to the chUd; or the patient 

 was given a concoction of black root and the scrapings from a turtle's 

 shell in water. When a male doctor was called, it was customary 

 for his wife or a sister having similar rights to assist in the physical 

 care of the mother and her infant wiiile the male directed the rites. 



Anyone could make offerings to the Grandfather and the other 

 six gods of the River and it was customary for those who were on the 

 river a great deal to make these offerings regularly. Women also 

 made offerings regularly and placed the objects near the river's edge in 

 order to have plenty of moisture for their gardens. It was not 

 necessary for the major bundle owner to attend and he rarely did 

 unless his presence was requested. The snake's favorite food was 

 large intestines, a section of which from a buffalo was usually placed 

 on a stake or thrown into the river. The remainder of the offering 

 consisted of seven corn balls which were thrown into the water. 

 When additional offerings of greater value were to be given, it was 

 customary to invite a bundle owner to pray for the success of the 

 giver and receive the goods for his own use. Offerings were first 

 given when the ice went out in the spring and might be given at any 

 time untU the river froze over in the fall. 



According to tradition, the potters were formerly owners of rights 

 in the Big Bird, River, and other Snake bundles. Pottery was made 

 in a darkened place; usually the earth lodge with the entrance blocked 

 and the smoke hole partially covered. The potters impersonated 

 the snakes who were believed to inhabit dark places away from the 

 big birds who preyed on them. Although rights to make pottery 

 were inherited and pm-chased through females, these lines paralleled 

 the male bundle lines. The rites were secret and defined the meaning 

 of each step in terms of the supernatural. For that reason, individ- 

 uals not possessing rights to make pottery were not permitted to sit 

 around and watch. There was a lunited number of households 

 possessing rights to make pottery, and the other households bought 

 their pottery in exchange for decorated robes, clothing, and other 

 property. There were sacred songs used during the mixing of the 

 ingredients, the shaping of the vessel, and the application of the 

 decorations. 



When the vessels had been completed except for the firing, they 

 were covered with damp hides until the clay had set. Should an 

 individual come into the lodge unexpectedly or should the vessels be un- 



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