BULL. 30] 



BED THUNDEE EELIGHON 



365 



blood. The symbol of the declaration of 

 war was the erection of a tall pole, painted 

 red, in the public square, as a rallying 

 point for the warriors, whence the pop- 

 ular term "Red Sticks" applied by 

 writers both to these towns and to the 

 hostile war element which at various pe- 

 riods made headquarters in them, par- 

 ticularly during the Creek and Seminole 

 war. The most noted towns controlled 

 by the war clans were Atasi of the Up- 

 per Creeks, Kawita of the Lower Creeks, 

 and Mikasuki of the Seminole. See Baton 

 Rouge. (j. m.) 



Red Thunder. A chief of the Pabaksa 

 or Cuthead band of Yanktonai Sioux in 

 the early part of the 19th century; also 

 known as Shappa, the Beaver. Lieut. Z. 

 M. Pike saw him at the great council at 

 Prairie du Chien, Wis., in Apr. 1806, and 

 pronounced him the ^ most gorgeously 

 dressed of any chief he met. With his 

 famous son Waneta he enlisted with the 

 British in the War of 1812, and fought at 

 Ft Meigs and at Sandusky, Ohio. He 

 was killed under tragic circumstances by 

 the Chippewa on Red r. of the North in 

 1823. Col. Robert Dickson, the British 

 agent in the W. during 1812-15, married 

 a sister of Red Thunder. (d. r.) 



Red Town. A former Seminole town on 

 Tampa bay, w. Florida. — Bell in Morse, 

 Rep. to Sec. War, 306, 1822. 



Redwing. The name of a succession of 

 chiefs of the former Khemnichan band of 

 Mdewakanton Sioux, residing on the w. 

 shore of L. Pepin, Minn., where the city 

 of Redwing now stands. At least four 

 chiefs in succession bore the appellation, 

 each being distinguished by another 

 name. The elder Redwing is heard of as 

 early as the time of the Pontiac war, when 

 he visited Mackinaw, and was in alliance 

 with the English in the Revolution. He 

 was succeeded by his son. Walking Buf- 

 falo (Tatankamani), who enlisted in the 

 British cause in 1812. The name was 

 maintained during two succeeding genera- 

 tions, but disappeared during the Sioux 

 outbreak of 1862-65. The family was less 

 influential than, the Little Crows or the 

 Wabashas of the same tribe. (d. r.) 



Ree Band. According to Grinnell ( Soc. 

 Org. Cheyennes, 144, 1905) a local nick- 

 name for a part of the Northern Cheyenne. 



Reechochic ( re-e-cho^ ' play ' or ' the act 

 of playing', chic 'place of). A small 

 Tarahumare rancheria near Norogachic, 

 Chihuahua, Mexico. — Lumholtz, inf'n, 

 1894. 



Rekeachic {re-ke-a' 'white earth', chic 

 'place of). A small rancheria of the 

 Tarahumare near Norogachic, Chihua- 

 hua, Mexico. — Lumholtz, inf'n, 1894. 



Rekorichic {re-ko-ri' 'water jar', chic 

 'place of). .A Tarahumare rancheria 

 about 15 m. n. e. of Norogachic, in Chi- 



huahua, Mexico. Called by the Mexi- 

 cans Tecorichic. — Lundioltz, inf'n, 1894. 

 Tecorichic. — Onjzco y Berrii, Geog., 322, 1864. 



Rekuviracliic ('place of the stone pil- 

 lars ' ) . A small rancheria of the Tarahu- 

 mare in the Sierra Madre, w. Chihuahua, 

 Mexico.^-Lumholtz, inf'n, 1894. 



Rekuwichic ('place of the high stone 

 pillars' ) . A small rancheria of the Tara- 

 humare not far from Norogachic, Chi- 

 huahua, Mexico. —Lumholtz, inf'n, 1894. 



Rekwoi. A Yurok village on the n. 

 side of the mouth of Klamath r., n. w. 

 Cal. It has given name to the present 

 American settlement of Requa, a mile up- 

 stream from the old village site, at which 

 there now live only two or three Yurok 

 families. (a. l. k.) 



Rek-qua.— Gibbs(1861) in Schoolcraft, Ind. Tribes, 

 III, 138, 1853. Kequa.— Powers in Overland Mo., 

 VII, 530, 1872. Ri-kwa.— Powers in Cont. N. A. 

 EthnoL, HI, 44, 1877. Sufip.— A. L. Kroeber, inf'n, 

 1904 (Karokname). 



Relationship. See Clan and Gens, Fam- 

 ily, Kinship. 



Religion. For the purpose of a brief 

 description of the religion of the Ameri- 

 can Indians we may define religion as 

 that group of concepts and acts which 

 spring from the relation of the individual 

 to the outer world, so far as these rela- 

 tions are not considered as due to physical 

 forces the action of which is accounted 

 for by purely rationalistic considerations. 

 The scope of religious concepts will de- 

 pend to a certain extent, therefore, on the 

 knowledge of the laws of nature; and, 

 since the border-line of the natural and 

 the supernatural, as conceived in the mind 

 of primitive man, does not coincide with 

 our view of this subject, there will be 

 marked differences between the scope of 

 religion among civilized nations and that 

 among less advanced peoples. For in- 

 stance, the causal relations determining 

 the movements of the stars are recognized 

 by civilized man; but at an earlier time 

 it was believed that the positions of the 

 stars influenced in a mysterious manner 

 the fates of man and that their "move- 

 ments could be controlled by his will. 

 Among tribes which held to the latter 

 opinion, views relating to the heavenly 

 bodies would form part of the religion of 

 the people; while among those peoples to 

 which the causal relations determining 

 the motions of the stars are known, these 

 motions are no longer subject to religious 

 interpretations. 



Owing to the different point of view, it 

 may also happen that certain ideas of 

 primitive man, which from our stand- 

 point w ould have to be considered as re- 

 ligious in character, are interpreted by 

 the people holding them as purely ration- 

 alistic. In our judgment, for instance, 

 sympathetic cures, which are believed in 

 by most primitive tribes and even by un- 



