INTRODUCTION. 9 
In Part II of this memoir will be found the results of a comparative 
study of the tales and incidents of the bands of the Pawnee, which in 
turn will be contrasted with the tales of other tribes of the so-called Cad- 
doan stock and with the tales of American Indians in general. It might 
be pointed out at this time that in cosmogonic beliefs and in tales explan- 
atory of rituals the Skidi more nearly approach the Arikara! than they 
do the other three bands of Pawnee. Inthe character of their so-called 
Coyote tales, however, the Skidi bears a closer resemblance to the other 
three bands than to the Arikara. This is as might be expected, for the 
Coyote tales would be much more likely to pass from one tribe to another 
through borrowing than would tales which relate to religious observances. 
It is interesting in this connection to note that the Skidi have had very 
little intercourse with the Arikara since their separation, about 1832. 
In the introduction to the ‘‘Traditions of the Skidi Pawnee’’ will be 
found a general characterization of the religious life of the Skidi and the 
circumstances under which the tales were told. These remarks, in gen- 
eral, apply with equal force to the corresponding cultural elements of 
the other three bands. It should be noted, however, that the religion 
of the Chaui, Kitkehahki, and Pitahauirat collectively is not nearly so 
rich in ceremonies and accompanying rituals based upon the sacred 
bundles or altars as is that of the Skidi. Indeed, as stated before, there 
is some reason for believing that these three bands represent offshoots of 
the original Skidi through the single band of the Kawarahkis. 
For obvious reasons the basis of the arrangement of the tales in the 
present volume is not the band; thus, Skidi tales are not found in one 
group, Chaui in another, etc. Such grouping would imply and might 
lead to the belief that the tales presented, for example, in the Chaui group 
belong to the Chaui rather than to the other three bands, whereas the 
fact that a tale is ascribed to a Chaui informant means that and nothing 
more. It is quite possible, and generally more than likely, that the other 
three bands have a similar tale; indeed, in many cases variants have been 
obtained from other bands, some of which are here presented, but where 
they present no new incident they have not been recorded. The basis 
of the present grouping has been determined by considering the tales as 
forming the available mythology of a single tribe, and the basis of the 
grouping is that which is recognized by the Pawnee themselves, namely, 
the character of the tale. The arrangement has been made only after 
long and extended inquiry among the leading informants, and especially 
after carefully considering the subject with Mr. Murie, who is at the pres- 
ent time probably the best informed man in his tribe. One of the dif- 
See ‘Traditions of the Arikara,” p. 5. 
