[1] Am. Anthropologist, April, 1889, pp. 179, 180.

[2] Op. cit., p. 295.

[3] And also the kinship term in some cases.

[4] Myth, Ritual, and Religion, pp. 328, 329.

[5] See Contr. N. A. Ethn. Vol. VI, 271-277.

[6] Contr. N. A. Ethn., Vol. VI, pp. 234, 242

[7] See James, Account Exped. to Rocky Mountains, vol. I, p. 126.

[8] See Jour. Amer. Folk-lore, vol. I, No. 1, p. 73.

[9] See §§ 132-136, and Tu?ka?sila, in Riggs’s Dakota-English Dictionary, Contr. N.A. Ethnology, vol. VII.

[10] See Contr. N.A. Ethn., vol. VI, pp. 372, 373, 376, and Omaha Sociology, in 3d Ann. Rept. Bur. Ethnology, pp. 324, 325.

[11] Contr. N.A. Ethn., Vol. VI, p. 394, lines 10-19; p. 395, lines 14-16.

[12] Wakanda aka ui?ani egan.

[13] Wakanda aka ibahani.

[14] Wakanda aka igi?ig?ani.

[15] Lewis and Clarke, Expedition, ed. Allen, Dublin, vol. I, 1817, pp. 457, 458; also M’Vickar’s abridgment of the same, Harpers, N. Y. vol. I, 1842, p. 303.

[16] James’s Account of Long’s Exped., Phila., vol, I, 1823, p. 208.

[17] Ha, witsi?ue. 6th Ann. Rept. Bur. Ethn., p. 385, line 50; p. 389, line 50; p. 391, line 4, etc.

[18] Am. Naturalist, Feb. 1884, p. 126; Ibid., July, 1885, p. 670.

[19] Ibid., Feb. 1884, pp. 115, 116, 117, 120, 123, 125.

[20] A similar rule about fasting obtained among the Kansa when mourning for the dead. See Amer. Naturalist, July, 1885, pp. 670, 672, 679.

[21] See 6th Ann. Rept. Bur. Ethn., pp. 385, 389.

[22] James’ Account Long’s Exped., Phil., vol. I, 1823, p. 129.

[23] Rept. Peabody Museum, Vol. III, p. 281, note.

[24] See “Osage Traditions,” pp. 384-395, in 6th Ann. Rept. Bur. Ethn.

[25] For an account of the offering of meat to the four winds, see Om. Soc., 3d Ann. Rept., Bur. Ethn., p. 284.

[26] See Miss A. C. Fletcher on the “Wawan or Pipe Dance of the Omahas,” Rept. Peabody Museum. Vol. III, p. 311, note 11, and the author’s paper, Om. Soc., pp. 278, 279.

[27] Pahanle-gaqli and Waqube-k’in gave this information in the winter of 1882-’83. Compare the self-inflicted tortures of the Dakota and Ponka in the sun dance (§§ 29, 181-3, 185, 187).

[28] Account of the war customs of the Osages: in Amer. Naturalist, Vol. XVIII, No. 2, February, 1884, p. 133.

[29] See Omaha Sociology, § 24, 3d. Ann. Rept. Bur. Ethn., p. 227.

[30] Omaha Sociology, in 3d. Ann. Rept. Bur. Ethn., p. 316.

[31] This song and the invocation of the Thunder-being are used by the Ponka as well as by the Kansa. According to Miss Fletcher, the “sign of giving thanks” among the Hunkpapa Dakota is made by moving the hands in the opposite direction, i.e., “from the shoulder to the wrist.” See “The White Buffalo Festival of the Uncpapas,” in Peabody Museum Rept., vol. III, p. 268.

[32] Contr. N. A. Ethn., vol. VI, pp. 108-131.

[33] Compare the hair of the Thunder-men, in Contr. N. A. Ethn., vol. VI, pp. 187, 188.

[34] Contr. N. A. Ethn, vol. VI, p. 390. See also § 19.

[35] Ibid., p. 207.

[36] Ibid., pp. 40, 134, etc.

[37] Am. Naturalist, July, 1885, vol. 19, Pl. XX, p. 676.

[38] Geikie’s paraphrase, in “Hours with the Bible,” vol. V, p. 357.

[39] Contr. N. A. Ethn., vol. VI, pp. 370, 371.

[40] Om. Sociology, in 3d. Ann. Rept. Bur. Ethn., p. 317.

[41] Ibid, p. 319.

[42] “Kansas Mourning and War Customs,” in Am. Naturalist, July 1886, p. 672.

[43] Miss Fletcher, in Am. Assoc. Adv. Sci., Proc., vol. XXXIII, pt. 2, 1885, pp. 616, 617. Francis La FlÈche, ibid., p. 614.

[44] Osage Traditions, in 6th Ann. Rept. of the Director Bur. Ethn., 1888, p. 377.

[45] Am. Anthropologist, vol. II., No. 1, 1888, p. 59. (“January, 1889.”)

[46] U. S. Geol. and Geogr. Survey, Hayden; Miscel. Publ., No. 7, 1877; Matthews’ Ethnography and Philology of the Hidatsa, 1877, p. 48.

[47] Om. Soc., p. 234. Contr. N. A. Ethn., vol. VI, 468, line 3.

[48] Om. Soc., p. 297. Contr. N. A. Ethn., vol. VI, 471, lines 3-5.

[49] Osage Traditions, in 6th Ann. Rept. Bur. Ethn., pp. 377, 379, 390.

[50] See Jour. Am. Folk-lore, vol. I, No. 3, p. 209; and Om. Sociology, in 3d Ann. Rept. Bur. Ethn., pp. 347-8.

[51] Om. Sociology, p. 348.

[52] Ibid, pp. 348, 349.

[53] Ibid, p. 349.

[54] “Death and Funeral Customs among the Omahas,” in Jour. Amer. Folk-lore, vol. II, No. 4, p. 3.

[55] Om. Soc., p. 353.

[56] This Kwapa information was obtained in January, 1891, some time after the preparation of the greater part of this paper. In such a combination as d? the ? is scarcely heard.

[57] See Om. Soc., in 3d Ann. Rept. Bur. Ethn. §§ 123, 163, and several myths in Contr. to N. A. Ethnology, vol. VI.

[58] See Osage Traditions, in 6th Ann. Rept. Bur. Ethn., p. 379.

[59] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877; Ethnography and Philology of Hidatsa Indians, p. 12.

[60] Om. Soc., in 3d Ann. Rept. Bur. Ethn., p. 238.

[61] Ibid., p. 240.

[62] Ibid., p. 241.

[63] Ibid., pp. 245, 246.

[64] Ibid., pp. 290, 291.

[65] Ibid., p. 295.

[66] For detailed accounts, see “Glimpses of Child-life among the Omaha Indians,” by Miss A. C. Fletcher, in Jour. Am. Folk-lore, vol. I, No. 2, pp. 115-118; and Omaha Sociology, in 3d Ann. Rept. Bur. Ethn., pp. 249, 250.

[67] See pp. 221-251 and Chap. XI of Omaha Sociology, in 3d Ann. Rept. Bur. Ethn.

[68] Prim. Culture, vol. II. p. 132.

[69] See Om. Soc., in 3d. An. Rept. Bur. Ethn., p. 295.

[70] See Om. Soc., p. 320.

[71] Contr. N. A. Ethn., Vol. VI, p. 404.

[72] Rept. Peabody Museum, Vol. III, p. 263, note 8.

[73] In the Am. Naturalist, Feb., 1884, pp. 128, 129.

[74] See Om. Soc., pp. 349-351.

[75] Compare the Oregon story: No Indians go after death to the upper world to dwell with Qawaneca. Am. Anthropologist, Jan., 1889, p. 60.

[76] This name is given in the notation of the Bureau of Ethnology, not as published by Mr. La FlÈche.

[77] See Jour. Am. Folklore, Vol. II, No. 6, p. 190.

[78] Om. Soc., p. 360.

[79] See “Death and Funeral Customs of the Omahas,” by Francis La Flesche, in Jour. Am. Folk-lore, Vol. II, No. 4, pp. 4, 5.

[80] See James’s Account Exped. to Rocky Mountains, Vol. I., p. 125.

[81] See § 58.

[82] Miss Fletcher in Am. Assoc. Adv. Sci., Proc. Minneapolis meeting, 1883. Salem, 1884. pp. 396, 397.

[83] See §§ 33 and 40.

[84] Say, in James’s Account of Long’s Exped. Rocky Mts., Vol. I, 268.

[85] Shea, Amer. Cath. missions, p. 25.

[86] Lynd, Minn. Hist. Soc. Coll., Vol. II, pt. 2, p. 63. Compare these seeming contradictions with those observed among the Omaha and Ponka, especially §§ 21-24.

[87] Ibid, pp. 64-65.

[88] Minn. Hist. Soc. Coll., Vol. II, pt. 3, p. 34.

[89] Riggs, Tah-koo Wah-kon, pp. 56, 57.

[90] Riggs in Am. Antiq., Vol. II, No. 4, p. 265; and in Am. Philolog. Assoc. Proc., 1872, pp. 5, 6.

[91] Riggs, in Am. Antiq., vol. II, No. 4, p. 266. Pond, Minn. Hist. Soc. Coll., vol. II, pt. 3, p. 33. Smet, op. cit., 120, note.

[92] Minn. Hist. Soc. Coll., vol. II, pt. 2.

[93] Lynd, Ibid., p. 67.

[94] Am. Antiq., vol. V, 149.

[95] Minn. Hist. Soc. Coll., vol. I, pt. 2, pp. 67, 68.

[96] Ibid., pt. 3, p. 33.

[97] Riggs, Tah-koo Wah-kon, p. 61, et passim.

[98] Rept. Peabody Museum, vol. III, p. 276, note.

[99] Lynd, Minn. Hist. Soc. Coll., Vol. II, pt. 2, p. 72.

[100] Lynd, Minn. Hist. Soc. Coll., Vol. II, pt. 2, pp. 72, 76, 77.

[101] Smet, Western Missions and Missionaries, p. 92.

[102] Ibid., p. 134.

[103] Lynd, Minn. Hist. Soc. Coll., Vol. II, pt. 2, p. 67.

[104] Lynd, Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 80.

[105] Riggs, in Am. Antiq., vol. II, p. 266.

[106] Riggs, Tah-koo Wah-kon, p. 62. See Maza or Iron names of Indians in the author’s forthcoming monograph on Indian Personal Names.

[107] Riggs, in Am. Antiq., vol. II, p. 267.

[108] Contr. N. A. Ethn. vol. VI, pp. 357-358.

[109] Missions and Missionaries, p. 136.

[110] Am. Antiq., vol. V, p. 149.

[111] Rept. Peabody Museum, vol. III, p. 297.

[112] Pond, Minn. Hist. Soc. Coll, vol. II, pp. 35-38.

[113] Lynd, Ibid., pt. 2, pp. 71-77. Riggs, in Amer. Philolog. Assoc. Proc, 1872., p. 6.

[114] A picture of “Wah-Menitu, the spirit or god in the water,” is given on p. 161 of Lloyd’s translation of Maximilian, London, 1843.

[115] According to Omaha tradition, two buffalo gentes are of subaquatic origin. See Om. Soc., pp. 231-233.

[116] From an unpublished text of Bushotter.

[117] The Thunderers in the Omaha myth have hair of different colors. One has white hair, the second has yellow, the third, bright red, and the fourth, green hair. See Contr. N. A. Eth., vol. VI, p. 187.

[118] Pond, Minn. Hist. Soc. Coll., Vol. II, pt. 2, 41-42.

[119] Pond, Minn. Hist. Soc. Coll., vol. II, pt. 3, p. 43. Riggs, Tah-koo Wah-kon, pp. 62-64.

[120] Missions and Missionaries, p. 143.

[121] Smet. op. cit., p. 134.

[122] Maximilian, Travels in North America, p. 197.

[123] Riggs, Tah-koo Wah-kon, pp. 69, 70.

[124] Rev. E. Ashley, MS. letter to Dorsey, March 24, 1884.

[125] Riggs, in Am. Antiq., vol. II, No. 4, p. 270.

[126] Pond, Minn. Hist. Soc. Coll., vol. II, pt 3, p. 53.

[127] Ibid., pt. 2, p. 73.

[128] Riggs, Tah-koo Wah-kon, pp. 70, 71.

[129] Am. Antiq., Vol. II, No. 4, p. 270.

[130] Riggs in Am. Antiq., Vol. II, p. 268.

[131] Mourning and War Customs of the Kansas, in Am. Naturalist, July, 1885, pp. 676, 677.

[132] That is, the Takuska?ska?.

[133] Geikie, in his Hours with the Bible (New York: James Pott. 1881), Vol. I, p. 55, has the following quotation from Das Buch Henoch, edited by Dillmann, Kap. 17, 18: “And I saw the cornerstone of the earth and the four winds which bear up the earth, and the firmament of heaven.”

[134] Note that both the Takuska?ska?, the “Something that Moves,” and the Waki?ya? or the Thunder-beings, are associated with war.—J. O. D.

[135] Rept. Peabody Museum, Vol. III, p. 289, and note 1. The use of the number twelve in connection with the ceremony of the Four Winds finds a counterpart in the Osage initiation of a female into the secret society of the tribe; the Osage female is rubbed from head to foot, thrice in front, thrice on each side, and thrice behind, with cedar needles.—J. O. D.

[136] Minn. Hist. Soc. Coll., Vol. II, pt. 3, p. 44.

[137] Op. cit., p. 136.

[138] Minn. Hist. Soc. Coll., vol. II, pt. 3, p. 71.

[139] Ibid., p. 79.

[140] Ibid., p. 81.

[141] Ibid., p. 84.

[142] Am. Antiq., vol. II, p. 268.

[143] Minn. Hist. Soc. Coll., vol. II, pt. 1, pp. 55.

[144] Hovey on “Eyah Shah” in Am. Assoc. Adv. Sci., Proc., vol. XXXIV, Buffalo Meeting, 1886. Salem, 1887, p. 332. Also in Am. Antiq., Jan., 1887, pp. 35, 36.

[145] Mr. Hovey appears ignorant of the fact that the Kapoza (“Kaposias”) are a division of the Mdewakantonwan. The latter had six other divisions or gentes.

[146] Riggs, Tah-koo Wah-kon, p. 69.

[147] Western Missions and Missionaries, p. 138.

[148] Minn. Hist. Soc. Coll., Vol. II, pt. 3.

[149] Proc. Am. Assoc. Adv. Sci., Montreal meeting, Vol. XXXI, p. 580.

[150] Minn. Hist. Soc. Coll., Vol. II, pt. 2.

[151] Miss Fletcher, in Rept. Peabody Museum, vol. III, p. 284, note.

[152] Compare Miss Fletcher, in Proc. Am. Assoc. Adv. Sci., 1882, p. 581.

[153] Miss Fletcher says, in Proc. Am. Assoc. Adv. Sci., 1882, p. 580, “The people camp in a circle, with a large opening at the east. In 1882 over 9,000 Indians were so camped, the diameter of the circle being over three-quarters of a mile wide.”

[154] Miss Fletcher’s account (Proc. Am. Assoc. Adv. Sci., p. 582) names the fourth day as that on which they sought for the sun pole.

[155] Miss Fletcher (Proc. Am. Assoc. Adv. Sci., 1882, p. 580) states that “the tent set apart for the consecrating ceremonies, which take place after sunset of the first day, was pitched within the line of tents, on the site formerly assigned to one of the sacred tents.”

[156] The author heard about this medicine in 1873, from a Ponka chief, one of the leaders of a dancing society. It is a bulbous root, which grows near the place where the sun pole is planted.

[157] With this compare the Omaha act, ui?an, in the IÑke-sabe dance after the sham fight, Om. Soc., in 3d. Ann. Rept. Bur. Ethn., p. 299.

[158] See Miss Fletcher, Proc. Am. Assoc. Adv. Sci., 1882, p. 582.

[159] See § 28, the Kansa ceremony of the waqpele gaxe, and Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 234, 297.

[160] Contr. N. A. Ethn., vol. VI, 470, 12-15; and Om. Soc., p. 296.

[161] Miss Fletcher states that the sun pole is carried to the camp on a litter of sticks, and must not be handled or stepped over. Op. cit., p. 582.

[162] See Miss Fletcher’s account, Proc. Am. Assoc. Adv. Sci., 1882, p. 584.

[163] Miss Fletcher, op. cit., p. 583.

[164] The famous pipestone quarry was near the Big Sioux river in Minnesota.

[165] Concerning Dakota Beliefs, in Proc. Amer. Philol. Assoc., 3d An. Session, 1872, p. 5.

[166] Theogony of the Sioux, p. 269.

[167] Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 44.

[168] Compare the Mannanhindje sub-gens of the Kansa tribe, and part of the wind gens, as the [K]anze gens of the Omaha, Kansa and Osage may be associated with the Taku?ka?ska? of the Dakota.

[169] Minn. Hist. Soc. Coll., vol. II, pt. 2, pp. 70, 71.

[170] Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 67.

[171] Theogony of the Sioux, p. 270.

[172] With this compare the belief of some African tribes that the monkey has the gift of speech, but fears to use it lest he should be made a slave.

[173] Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 66.

[174] Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 66.

[175] Ibid., p. 66.

[176] Cont. N.A. Ethnol., vol. VI, pp. 207-219.

[177] Translated from the original MS. in the Bushotter collection. Tuki is the Teton name for a univalve shellfish said to come from the Great Lakes.

[178] Tah-koo Wah-kon, p. 71.

[179] Osage Traditions, in 6th An. Rept. Bur. Ethn., pp. 379, 380. Am. Naturalist, February, 1884, pp. 113, 114, 133. Ibid, July, 1885, p. 671, Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 228, 233, 244, 247.

[180] Rept. Peabody Museum, vol. III, p. 264. Note how in the sun dance the sun, the four winds, and the buffalo are referred to (§§ 147, 164, 167, 173, and 181, and Pl. XLVIII), and ceremonies are performed connected with the earth, such as mellowing the earth (§§ 146, 155, and 176) and the “Uu?ita,” in which they shoot into the ground (§ 170).

[181] Op. cit., p. 297.

[182] Op. cit., p. 282, note.

[183] Smet, Western Missions and Missionaries, p. 139.

[184] Smet, Western Missions and Missionaries, p. 140.

[185] See Ghost Lore, § 280.

[186] Miss Fletcher, Elk Mystery of the Ogalalla Sioux, in Rept. Peabody Museum, vol. III, p. 281, note.

[187] Contr. to N. A. Ethn., vol. IX, Dakota Grammar, Texts, and Ethnography. Washington: Government Printing Office. 1893. pp. 131, 141, 144, 148.

[188] Lewis and Clarke, Expedition, ed. Allen, Dublin, 1817, vol. I, pp. 65, 66.

[189] See “Calumet Dance,” in Om. Sociology, 3d Am. Rept. Bur. Ethn., p .280.

[190] Proc. Am. Assoc. Adv. Sci., Montreal meeting, 1882, p. 583.

[191] Skiff Voy. to Falls of St. Anthony, in Minn. Hist. Coll., II, pt. 1, pp. 18-19.

[192] Rept. Peabody Museum, vol. III, pp. 277, 278.

[193] Minn. Hist. Soc. Coll., vol. II, pt. 2, pp. 68, 80.

[194] A similar belief has been held by the Athapascans now on the Siletz reservation, Oregon. This has been published by the author in The American Anthropologist for January, 1889, p. 60.

[195] Smet, Western Missions and Missionaries, p. 142.

[196] Maximilian, Travels in North America, p. 197.

[197] Read in this connection the article by Miss Fletcher on “The Shadow; or, Ghost Lodge: a Ceremony of the Ogallala Sioux,” Rept. of Peabody Museum, vol. II, pp. 296, 307.

[198] These things are probably given by the kindred of the deceased, but Bushotter has not so informed us.

[199] In one of his papers Bushotter says that it is the mother of the deceased person who deposits the food under the scaffold and utters the prayers. John Bruyier, a half-blood Teton from Cheyenne River Agency, South Dakota, never heard the petition about the horses, for if parents obtained horses after the death of their son, they gave them away.

[200] Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 69.

[201]Western Missions and Missionaries, p. 140.

[202] Western Missions and Missionaries, p. 204.

[203] Am. Antiq., vol. V, 1883, p. 149.

[204] Western Missions and Missionaries, p. 243.

[205] Om. Sociology, Third Ann. Rept. Bur. Eth., p. 325.

[206] Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 70.

[207] Pond, in Schoolcraft, Ind. Tribes, vol. VI, pp. 652. 1857.

[208] See Contr. to N. A. Ethn. vol. IX, pp. 146, 149.

[209] Miss Fletcher: Elk Mystery of the Ogallala Sioux; in Ann. Rept. Peabody Museum, 1884, pp. 276, 277.

[210] Miss Fletcher in Rept. Peabody Museum, Vol. II, pp. 260-275.

[211] Western Missions and Missionaries, p. 136.

[212] Ibid., p. 46.

[213] Western Missions and Missionaries, p. 141.

[214] Ibid., p. 143.

[215] This is also an Omaha belief.

[216] Miss Fletcher, “Elk Mystery of the Ogalalla Sioux,” in Rept. Peabody Museum, Vol. III, p. 281 note.

[217] Lewis and Clarke’s Exped., ed., Allen, vol. I, p. 174.

[218] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, p. 48.

[219] Maximilian, Travels***in North America, p. 359.

[220] Ibid, p. 176.

[221] Ibid, pp. 369, 374, 386, 388, 400.

[222] Ibid, p. 174.

[223] Ibid, p. 173.

[224] Ibid, pp. 373, 377. O-kee-pa: A Religious Ceremony ***by George Catlin, Phil., 1867, 25 pp. Smithson. Rept., 1885, pt. 2, pp. 353-368.

[225] U.S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, pp. 45, 46.

[226] James’s account of Long’s Expedition to Rocky Mountains, vol. I, pp. 276-278.

[227] Travels***in North America, pp. 400, 401.

[228] Yet Maximilian says, “We ourselves saw one suspended, etc.”

[229] Travels***in North America, pp. 419-422.

[230] Ibid, pp. 426-428.

[231] Ibid, vol. I, pp. 189, 190.

[232] Ibid, p. 175.

[233] O-kee-hee-dee of Catlin.

[234] Maximilian, Travels***in North America, pp. 359, 360.

[235] Maximilian, Travels***in North America, pp. 378-380.

[236] Maximilian, Travels***in North America, p. 369.

[237] Ibid., pp. 380, 381.

[238] Ibid., p. 361.

[239] Lewis and Clarke, Exped., ed. Allen, Vol. I, p. 205.

[240] James’s Account of Long’s Exped. to Rocky Mountains, Vol. I, p. 273.

[241] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Pub., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, pp. 50, 51.

[242] Travels***in North America, pp. 381, 382.

[243] Travels***in North America, p. 370.

[244] Ibid, pp. 382, 386.

[245] Ibid, pp. 383, 403.

[246] Ibid, pp. 371, 372.

[247] Ibid., p. 372.

[248] Travels***in North America, p. 178.

[249] Ibid., pp. 403, 404.

[250] Maximilian, Travels***in North America, p. 382.

[251] Ibid, pp. 382, 383, 423, 424.

[252] Lewis and Clarke, Expedition, ed. Allen, Vol. 1, p. 175.

[253] Catlin, in Smithsonian Rept., 1885, pt. 2, p. 372.

[254] So called by Maximilian, same as the Itsika-mahidis of Matthews.

[255] Maximilian, Travels***in North America, p. 398.

[256] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, p. 47.

[257] Ibid., pp. 48, 49.

[258] Maximilian, Travels***in North America, p. 402.

[259] Maximilian, Travels***in North America, p. 402.

[260] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ. No. 7, 1877: Ethnol. and Philol. of Hidatsa Indians, pp. 49, 184.

[261] Maximilian, Travels***in North America, pp. 399-400.

[262] Ibid, p. 396.

[263] Maximilian, Travels***in North America, p. 50.

[264] Ibid, p. 51.

[265] James’s Account of Long’s Exped. to Rocky Mountains, vol. I, pp. 274, 275.

[266] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, p. 51.

[267] Ibid, p. 50.

[268] Maximilian, Travels***in North America, p. 399.

[269] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, p. 50.

[270] Ibid, p. 50.

[271] Maximilian, Travels***in North America, pp. 404, 405.

[272] Ibid, p. 176.

[273] Lewis and Clarke’s Exped., edited by Allen, vol. I, p. 280.

[274] U. S. Geol. and Geogr. Surv., Hayden, Miscell. Publ., No. 7, 1877: Ethnog. and Philol. of Hidatsa Indians, p. 49.

[275] Byrd, history of the dividing line (1729), vol. I, 106-108. Reprint: 1866.

[276] See the Omaha belief, in § 68.

[277] Rev. S. D. Peet, on the tradition of aborigines of North America, in Jour. Vict. Inst., Vol. XXI, pp. 229-247.

[278] Ibid., p. 232.

[279] Ibid., p. 233.

[280] Om. Soc., 3d Ann. Rept. Bur. Ethnol., §§ 136, 137.

[281] Ibid., §§ 19, 21, 31, 97, etc.

[282] See Am. Naturalist, July, 1885, pp. 673, 674, Figs. 3 and 4.

[283] The reader is cautioned against supposing that “air” as used in this section is employed in the scientific sense, because the Indians were ignorant of the nature of the atmosphere. They distinguish between the “Something-that-moves” (which we term the “Wind-maker,” “Wind-makers” in the plural) and the winds, and they also had distinct names for the clouds and “upper world.” They also had special names for the Four Quarters (Dakota, tatuye topa; ?egiha, tade ui?e dubaha).

[284] See § 33 where there is an account of the invocation of the winds at the consecration of the fireplaces.

[285] The Omaha Buffalo Medicine-Men, in Jour. Amer. Folk-lore, No. X, p. 219, and note.

[286] It is interesting to observe in this connection that the Director of the Bureau of Ethnology, in an address entitled “Outlines of the philosophy of the North American Indians.” New York, 1877, (p. 10), spoke of “the god of the south, whose breath is the winds.”

[287] Am. Naturalist, July, 1885, p. 676.

[288] An. Rept. Peabody Museum, vol. III, p. 267.

[289] Ibid, p. 268.

[290] Ibid, pp. 272, 273.

[291] Om. Soc., 3d An. Rept. Bur. Ethn., p. 242.

[292] Osage War Customs, in Am. Naturalist, Feb., 1884, pp. 131, 132.

[293] The west and north are supposed to be the peace quarters, and the east and south the war quarters. See Fig. 194 and § 378.

[294] Om. Soc., p. 299.

[295] Contr. to N. A. Ethnol., vol. IX, Dakota Grammar, Texts, and Ethnography, p. 193.

[296] Ibid., p. 197.

[297] From Renville’s account of the tiyotipi, in ibid., pp. 200, 202.

[298] Om. Soc., p. 317. Osage War Customs, pp. 118, 119, 124, 131.

[299] Contr. N. A. Ethnol., vol. VI, The ?egiha Language, p. 375.

[300] The author accepts this without hesitation.

[301] Yet these feathers and down are often colored: see §§ 112, 116, 132, 239, 242, and 263.

[302] An. Rept. Peabody Museum, Vol. III, p. 285, note 10. Written in 1882.

[303] An. Rept. Peabody Museum, Vol. III, p. 260.

[304] As it was customary for gentes of the same phratry to exchange personal names, a (Kansa) Deer name, for instance, being given to a (Kansa) Buffalo man, and vice versa, the author thinks that an exchange of symbolic colors might be expected. Compare what Matthews tells about the exchange of white and black among the Navajo, in § 380.

[305] Winona, name of the first child if a daughter, not “first daughter.”

[306] Osage Traditions, in 6th An. Rept. Bur. Ethn., p. 379.

[307] Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 223, 224.

[308] Osage war customs, in Am. Naturalist, Feb., 1884, pp. 118, 126, 132.

[309] Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 329, 330.

[310] Contr. N. A. Ethn., Vol. VI, p. 187.

[311] A Kansa saying: L?, TceduÑga, Taqtci aba cki wanaxe kinukiye, abe au, They say that the Thunder-being, Buffalo, and Deer gentes cause a ghost to “kinu,” referring to some effect on a ghost which can not be explained.

[312] Om. Soc., in 3d An. Rept. Bur. Ethn., p. 229.

[313] Am. Assoc. Adv. Sci. Proc., Vol. 31, p. 583. See, too, An. Rept. Peabody Museum, Vol. III, p. 262, lines 15-18.

[314] Compare An. Rept. Peabody Museum, Vol. 3, p. 289, note 1.

[315] Osage War Customs, in Amer. Naturalist, Feb. 1884, p. 133.

[316] Om. Soc., in 3d. An. Rept. Bur. Ethn., pp. 229, 233.

[317] Symbolizing the fire.

[318] This seems to point to a subaquatic origin. See Om. Soc., p. 231.

[319] Contr. N. A. Ethn., Vol. VI, pp. 142, 146.

[320] Jour. Am. Folk-lore, Vol. III, No. VIII, pp. 49, 50.

[321] Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 222, 223.