BULL. 30] 



RELOSOA RENVILLE 



371 



are known to only a small portion of the 

 tribe, while the mass of the people are 

 familiar only with jiart of tlie ritual and 

 with its exoteric features. For this rea- 

 son we often find the religious beliefs and 

 practices of the mass of a tribe rather 

 heterogeneous as compared with the be- 

 liefs held by the jiriests. Among many 

 of the tribes in which priests are found, 

 we find distinct e.sotcric societies, and it 

 is not by any means rare that the doc- 

 trines of one society are not in accord 

 with those of another. All this is clearly 

 due to the fact that the religious ideas of 

 the tribe are derived from many differ- 

 ent sources, and have been brought into 

 order at a later date by the priests charged 

 with the keeping of the tribal rituals. 

 Esoteric forms of religion in charge of 

 priests are found among the tribes of the 

 arid region in the Southwest, the tribes 

 of the southern Mississippi basin, and to 

 a less extent among the more northerly 

 tribes on the Plains. It would seem that, 

 on the whole, the import of the esoteric 

 teachings decreases among the more 

 northerly and northeasterly tribes of 

 the continent. It is probaljly least de- 

 veloped among the Eskimo, the tribes of 

 the Mackenzie basin, and the tribes of 

 the great plateau region, in so far as these 

 have remained uninfluenced by the Plains 

 Indians and by those of the Pacific coast. 



On the whole, the Indians incline 

 strongly toward all forms of religious 

 excitement. This is demonstrated not 

 only by the exuberant development of 

 ancient religious forms, but also by the 

 frequency with which prophets (q. v.) 

 have appeared among them, who taught 

 new doctrines and new rites, based either 

 on older religious beliefs, or on teaching 

 partly of Christian, partly of Indian origin. 

 Perhaps the best known of these forms 

 of religion is the Ghost-dance (q. v.), 

 which swept over a large part of the con- 

 tinent during the last decade of the 19th 

 century. But other prophets of similar 

 type and of far-reaching influence were 

 numerous. One of these was Tenskwa- 

 tawa ( q. v. ) , the famous brother of Tecum- 

 seh ; another, the seer Smohalla (q. v. ) of 

 the Pacific coast; and even among the 

 Eskimo such prophets have been known, 

 particularly inGreenland. (f- b. ) 



Relosoa {Re-Io-soa, 'place of many pota- 

 toes'). A rancheria of the Tarahumare, 

 20 m. E. of Chinatu, in the Sierra Madre, 

 w. Chihuahua, Mexico. — Lumholtz, inf'n, 

 1894. 



Remahenonc. A village, perhaps be- 

 longing to the IJnami Delawares, in the 

 vicinity of New York city in the 17th 

 century.— Doc. of 1649 in N. Y. Doc. Col. 

 Hist., XIII, 25, 1881. 



Remedies. A former Spanish mission 

 established among the Pima by Father 



Kino, about 1697, on the San Ignacio 

 branch of Rio Asuncion in Sonora, Mex- 

 ico. A new church was erected there in 

 1699-1700. Pop. 20 in 1730. 

 Los Remedies. — omzco y Bcim, Geog., 317, 186-1. 

 Nuestra Senora de los Remedies. — Kino (1697) in 

 Dot'. Hist. Mox., 4tlis., i, 275, 18.56 (full mission 

 nanu'). Remedies.— Bernal (1697) quoted by hau- 

 croft, Ariz, and N. Mex.,356, 1889. 



Renape (contraction of Erendpen, 'true 

 or native man', 'man properly so called,' 

 man in contrast with anthropomorphic be- 

 ings). An individual belonging to one of 

 the largest linguistic groups into which 

 the Algonquian family of languages is 

 divided; which has, from a phonetic view- 

 point, a closer affinity with Chippewa 

 than with any other group; and which, 

 sincethechangeofrto/, which took place 

 in historic time, has been distinguished as 

 "Lenape". The word is from (1) hru, 

 'true', 'genuine', 'properly so called ', 

 cognate with Abnaki lirm, dlen, Micmac 

 elcn, Narraganset and Menominee cuhi, 

 Chippewa hnn, Cree dialects iijTn, lHun, 

 Irni, itln, etc.; and (2) -dpeu, 'man,' froui 

 (by the regular loss of initial n in com- 

 position) the radical word ndpcu, mean- 

 ing ( a )' man ',( 6 ) ' male ' . " Renajioaks^, 

 for so they [the Roanok] call by that 

 general name all the inhabitants of the 

 whole niaine, of what province soever." 

 (Lane, ca. 1586, in Hakluyt, Voy., iii, 

 260, 1600.) (w. R. G.) 



Renapoak (from renape, q. v., and -ak, 

 plural suffix). The Indians formerly of 

 the interior of North Carolina, so called 

 by the Algonquian tribes on Albemarle 

 sd., N. C. — Lane ( 1586) in Hakluyt, Voy., 

 Ill, 317, repr. 1810. 



Renville, Gabriel. The last chief of the 

 Sisseton Sioux, to which position he was 

 appointed in 1866 by the War Department. 

 He was a son of Victor and a nephew of 

 the celebrated Joseph Renville. He was 

 born at Sweet Corn's village. Big Stone 

 lake, S. Dak., in Apr. 1824, and died at 

 Sisseton agency, Aug. 26, 1902. His 

 mother was Winona Crawford, daughter 

 of Captain Crawford of the English army 

 and of a daughter of Walking Buffalo 

 Redwing (Tatankamani), chief of the 

 Khemnichan. Gabriel was a valued 

 friend of the whites during the massacre 

 and resulting war of the Sioux outbreak 

 in 1862-65. (d. r ) 



Renville, Joseph. The half-Sioux son 

 of a French fur-trader, born at Kaposia 

 (St Paul), Minn., in 1779. His early 

 childhood was passed in the tipi of his 

 mother, but when about 10 years of age 

 he was taken by his father to Canada and 

 placed under the care of a Catholic priest, 

 from whom he received knowledge of the 

 French language. He came into promi- 

 nence as a guide to Lieut. Z. M. Pike in 

 1805, and entered the service of the Brit- 



