HOFFMAN.] ETHNOGTAPHIC OBSEEVATIONS. 469 



ical one ? During the season of 1872-'73 I made thorough examinations 

 of the bone and sand heaps, known at the locality where they were 

 found (Grand Eiver, Dakota Territory) as the " Old Eee Villages," dur- 

 ing which 1 found first one of black hornstone mixed up with numerous 

 fragments and splinters of mammalian bones and pieces of pottery; and 

 afterward learned of the existence of numerous specimens of this form. 

 Evidently the one figured in the report above named was transported 

 through aboriginal barter, or the shape may have been copied after 

 having seen those among the Arickarees. Specimens of nearly this 

 form are frequently found in the old "workshops," or arrow-makers' 

 camps, in various sections of the country, which appear to be mere 

 coincidences. The Shoshonees sometimes manufacture their own fish- 

 hooks, by taking a splinter of bone and attaching another and a smaller 

 piece at one end, at an angle of about 40°, by means of silver threads. 

 For catching the larger salmon trout with which Maggie Creek, Inde- 

 pendence Creek, and the Owyhee abound they answer the purpose very 

 well. 



5. Medicine and incantations. 



As a rule, the aborigines have immense faith in the imaginary super- 

 natural power of a favored few. Those who are so entrusted with the 

 temporal welfare of the tribe usually abuse that confidence and become 

 rogues, if they are not already the most scheming villains, through which 

 tact and craftiness they generally attain the position of an acknowledged 

 "medicine-man." Many of the chiefs secure and retain their authorita- 

 tive and undisputed control of their respective bands merely because 

 they are more domineering in disposition, which is backed up by a lim- 

 ited amount of courage, so that they are, to a great extent, obeyed and 

 looked upon with reverence and awe. Under such circumstances 1 found 

 the Seviches. One man appeared the centre, from which, a short time 

 previous, emanated all plans and schemes for the adoption and prosecu- 

 tion of the tribe. His power was admitted, but what should cause such 

 implicit obedience? His mismanagement finally broke the charm, and 

 he fell to the level of the common herd. The reason of his influence was 

 attributed to various sources, one of which I submit for what it is worth. 

 The story may or may not have originated with the Indians, but when 

 they were questioned regarding their having been duped, they neither 

 admitted the fact nor denied it, which would seem that there must have 

 been a cause for something. 



Charles Spencer, an interpreter, who had for many years been connected 

 with the mail-service, gave me the following narration : This chief was of 

 humble birth, and as he had great desire to become a " medicine-man," 

 he waited until an opportunity presented itself. A custom which had 

 always been in practice in the tribe required a " doctor" to specify in 

 advance the number of days required for the recovery of his patient. 

 Failing in this three times, i. e., should the patient, on the contrary, die, 

 the life of the medical man paid the penalty.* The would-be chief, fear- 



* Sir John Lubbock says the Macas Indians (Equador) have doctors, whose remedies, 

 however, are mainly, if not entirely, magical. It' they fail to effect a cure, they are 

 sometimes put to death themselves. <Jour. Anthrop. lustitut., vol. iii, 1874, p. 31. 



[Note on the Macas Indians (Equador).] 



Lieutenant Musters, R. N., says " The position of wizard or doctor [Ahonicanka, or 

 Tchonek — Patagonians proi^er] is not a very desirable one, as in the event of his prog- 

 nosticating a success in a war expedition, or cessation in sickness, or any other event, 

 which is not realized, the chief will not unfrequently have him killed." On the Races 

 of Patagonia. <Jour. Anthrop. Instit., vol. i, 1871, pp. 193-207. 



