Yy SMA ~ , YY | SS SSSSSSLSSOS SSS AJ}EJ SS KG S Sy SS SQQ_q_O QQ y é : 7 D - - Z p Z . ; i y qa ~ 7 A “i; SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 85 CONTRIBUTIONS TO FOX K'THNOLOGY BY TRUMAN MICHELSON _ STB. oh Ue . SEP 29 1927 WK x“ ag | s6eT fh a. be! St NATIONAL Mv UNITED STATES GOVERNMENT PRINTING OFFICH WASHINGTON 1927 VE ts es ay ee rhe aay > : Cri oa ; , a : Pat SR i 2 t 5 kd is f ‘ we rel 5 i a a Sls ay Kos Pe Orn aN ing * / ¢ , _ — Pl sf 5 Be -. ta 3 4 | x Fs I j u¢ ‘ : 2s Tey pan n { ees ADDITIONAL COPIES OF THIS PUBLICATION MAY BE PROCURED FROM THE SUPERINTENDENT OF DOCUMENTS GOVERNMENT PRINTING OFFICE WASHINGTON, D. C. AT 75 CENTS PER COPY (CLOTH) Vv Il ¢ Pa . al , tat eT ati ; i ' ? 4 . g \ a: i a, rey ye LETTER OF TRANSMITTAL SmirHsoniAn InstITUTION, Bureau or AMERICAN ETHNOLOGY, Washington, D. C., May 15, 1926. Str: I have the honor to transmit the accompanying manuscripts under the title “Contributions to Fox Ethnology,” consisting of four papers, “Notes on the Ceremonial Runners of the Fox Indians,” “A Sauk and Fox Sacred Pack,” “A Sacred Pack called A‘peniwini‘a Belonging to the Thunder Gens of the Fox Indians,” and “A Sacred Pack called Sagima‘kwiwa Belonging to the Bear Gens of the Fox Indians,” by Truman Michelson, and to recommend their publication, subject to your approval, as a bulletin of this bureau. Very respectfully yours, J. Water Frewxes, Chief. Dr, Cuartes D. Watcort, Secretary of the Smithsonian Institution. IIr werendenaaty tO sucrraa at 3 Se : ‘ ai tee =“ ~eorearire] Yaron ee, 7 Re SrooeyxnTd wanes qo Geared rt BSL Sh oth 7.0 sootgaian A: Se alqivennant aoizasqmoose ds jictenntt of aosodd otft pe . 0” to uniieeaco “rgclomse xoF of. etodtadintag > alti foe : 20%, ad? to eisnsesl lsinomep) -adt.no aloe 219A holies sort Somat AY leat Dawel: oor, Die sink, ia Sansihad xo of} to aay phan SHY od Mittignolod sig = tefl ald oF unignolsa a vival antty be: ‘hafleo. aos joined oS eshaiies oF bas dagel gat: Ge easier z wd “enteibal rae @ pte Ve: ard 36 aigelfod BE bia sin. ‘of Toidua , folate A a i Baia dlvbivegans cot \ bast sensei BANE estate ( Fat : seh) Ke \ ms oot cokncabeo® sh ss) i wt ® ae } i 0 : } yh eal Sie ia | ge aA Se er sa Cn a mis r ; ‘J a Ny 4 : * ALS has in i \ ih me. od ie NOTES ON THE CEREMONIAL RUNNERS OF THE FOX INDIANS ‘ Pcp TO Nm he enn let heart Aaya Sie ree ee a ee —~ Sra —— Se a ap ghee. s opie getin Seater ins id enamel rors ap Soe at * “ys naz 4 1 < Ott pee wt be Pee botin . rhs, Ae Meth Pee BA ED bid Ep RA ale reais we nieeer ae saan pee pai AAP eae =} Pity nt — Sect pope se thet ole “peyote sgl opera meaehiy stan so eae sche peat moon are iar hla, be i a RAI A ; CONTENTS Page NAOMI TT CLOT eee = 2 a ees eer hy eee ee Se ee 2 ee ee 1 - The ceremonial runners of the Fox Indians: BAUER CNN ED TO Sys este Pact A See AUN ie 4 DESPA EASS a ES YS) I 0 i i ag Nt ae ae ee 5 SomeslineniSticrnolesson: the texb= ss aot on eae ee ee ee 48 MISiPOLWOLKSICLLEU eres o ats eee Bi be See NO eS Se oe es Oe 161 BUYRICH G5 a a eh re se ee be eo 163 BTYATYOD + ee es saenHak xoF weky Yee Mees Sn gn a eo theme om ong ah net tes rea od en err hance et memati dente Haak Daihen’ doo 1» side dvcaoaseoeeane : eles se ind Scan se hei eae ee 1S me ge che me Sap: Ant ee ae ee on glucan sanecinee dee Gy Oe egrne: SE ee heme A RR pen een ee tn rae ee ee Be eae tee ne re ee ae ae a ae ee a me Sen ee eee eee - a NOTES ON THE CEREMONIAL RUNNERS OF THE FOX INDIANS By Truman Micuenson INTRODUCTION The information contained in the Indian text of this paper was obtained by Harry Lincoln from a reliable informant whose name is withheld, as it would diminish his social prestige owing to the very conservative character of the Fox Indians. Harry Lincoln was obliged to write out the information from memory only; and he subsequently dictated the text written in the current syllabary. The Indian text accordingly is restored by me according to his phonetics. It is proper to note that one or two sentences have been slightly modified by me to agree with what I conceive Fox grammar to be. The English translation is based on a paraphrase written out by George Young Bear, corrected and supplemented by a gram- matical analysis of the Indian text by myself. A full list of all verbal stems is not given as I have previously (Fortieth Ann. Rept. Bur. Amer. Ethn., p. 616) published a list of Fox stems which contains nearly all those in the Indian text of the present paper. So I give only those which are not in the former list. For a similar reason only a few grammatical notes are given. But as the English translation is as close to the Indian original as is con- sistent with English idiomatic usage, with these helps the serious student will have little difficulty in working out the Indian text. I do not pretend that the information given in this volume on the “ceremonial runners” (or “ceremonial messengers”) of the Fox Indians is as full as desirable in all particulars. At the same time it is much more than was previously known. The only reference of any importance on the ceremonial runners of the Fox Indians (Mes- kwakis) is the half page (61) by M. A. Owen, Folk-Lore of the Mus- quakie Indians. It is not clear whether Catlin’s remarks on the slave dance (North Amer. Indians, ed. 1913, vol. u, pp. 241-242, and the accompanying plate) refer to the Sauk or the Fox Indians. Tt is highly probable that those of Galland on the ceremonial runners (Indian Tribes of the West, in Annals of Iowa, 1869, p. 350 et seq.) refer to the Sauk and not the Fox. The matter is very involved and 1 2 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 not easily disposed of in a few words. It may be noted that the tribal dual division mentioned by him has not been corroborated by other writers, either early or modern. At the same time the assignment of the ceremonial runners and ceremonial attendants to definite clans (gentes) has a partial parallel among the Omaha and Osage (see the references cited below). In any event the Sauk had ceremonial run- ners (see Forsyth, Manners and Customs of the Sauk and Foxes, in Blair’s Indian Tribes of the Upper Mississippi and Great Lakes Region, vol. m, p. 205; and Annals of Iowa, 1868, p. 176). As might have been expected from the close linguistic relationship between the Sauk, Fox, and Kickapoo, the latter also had them (see J. D. Hunter, Memoirs of a Captivity, etc., London, 1823, p. 16; William Jones and Truman Michelson, Kickapoo Tales, vol. 1x, Publications of the American Ethnological Society, pp. 28, 30, 66, 86, 88 [the translation is at fault throughout; and a few misprints occur]). The Menomini also had them, as is clear from the statement of Skinner (Observations on the Ethnology of the Sauk Indians, vol. 5, Bulletin of the Public Museum of the City of Milwaukee, p. 8). And as a matter of fact ceremonial runners occurred in other tribes—certainly among the Creek, Kansa, Omaha, and Osage (see R. M. Loughridge, Diction- ary of the Muskogee or Creek Language, under tvhpalv [ta‘pa’la according to Swanton] town crier, common runner; Hunter, 1. c., p. 34; J. O. Dorsey, Third Ann. Rept. Bur. Ethn., pp. 217, 218 et passim; Fifteenth Ann. Rept. Bur. Ethn., pp. 215, 232, 235; Fletcher and La Flesche, Twenty-seventh Ann. Rept. Bur. Amer. Ethn., p. 148; La Flesche, Thirty-sixth Ann. Rept. Bur. Amer. Ethn., pp. 52, 74, 288). A thoroughgoing comparison of the func- tions of the ceremonial runners among the various tribes is not pos- sible at the present time because in some cases the information at hand is very meager; and even when it is fuller there is so much difference in detail that we are forced to believe either that addi- tional information is to be had or that the differences between tribes are very great. On the authority of Francis La Flesche it may be stated that the rain-making function of the ceremonial runners among the Fox has no counterpart among the Omaha or Osage. In these tribes this exists entirely independently of the messengers (runners). The Fox word for ceremonial runner is A‘ckapiwa, and this has exact phonetic equivalents in both Sauk and Kickapoo; in Ojibwa the phonetic equivalent (which has a slightly different meaning) has a diminutive suffix, to judge from Baraga’s Dictionary. In Kickapoo (and hence presumably also in both Sauk and Fox) when combined with the possessive pronouns the initial a appears as 6, which has parallels in Sauk, Fox, and Kickapoo; in this particular case it is an archaism. The treatment of the posterior portion of the word MICHELSON ] FOX CEREMONIAL RUNNERS 3 before the suffix m in such cases is the same as that of other words whose stem ends in w; that is, the w is lost. The etymological translation of A‘ckapiwa is “young man.” (Cf. Cree dskapéw “young man.’’) The younger brother of the culture hero of the Foxes is called a ceremonial runner (see Fortieth Ann. Rept. Bur. Amer. Ethn., pp. 365, 387). The propriety of this apparently is based upon taking the Indian word in its etymological sense. The ceremonial attendants referred to a few times in the volume are the attendants in the various gens festivals of the Fox Indians; and if the evidence of William Jones’s Fox Texts is to be relied upon (p. 133) they also served as village criers. The beginning of the present narrative mentions four gentes.* I wonder whether Beltrami (Pilgrimage, vol. m1, p. 169) had these in mind when he says, in speaking of the Foxes: “who, like the Saukis, are distributed into four tribes.” Years ago a Sauk inform- ant told me there were really only four very important gentes. There is every reason to believe that the lists of Sauk and Fox gentes given by Morgan and Galland are those of the Sauks, not the Foxes. This leaves us primarily to deal only with the Fox list given by Forsyth (1. ¢., p. 192) and that by William Jones (Handbook of American Indians, Bull. 30, Bur. Amer. Ethn., article Fox). However, our knowledge of Fox society is still far from being satisfactory (cf. Michelson, Current Anthropological Literature, m1, p. 236); and so I postpone a discussion of the various discrepancies in the lists of Fox gentes. The narrative (p. 21 et seq.) of how the last Fox ceremonial runner received his blessing is entirely like previously published narratives of this kind, (see Bull. 72 end Fortieth Ann. Rept. Bur. Amer. Ethn., pp. 23, 497, 541). 1It goes without saying that there are many other Fox gentes. THE CEREMONIAL RUNNERS OF THE FOX INDIANS INDIAN TEXT Na‘ka‘ sa‘sa’/‘kwawag i'a‘tci/mowa‘te". A’gwi ka‘cka*%tcimo’- watcin™', ku‘tei’* inug a’gw a‘cki’gi‘agi tapwa‘tamo’wa‘tcini ma’n inu’e*'; dyigi’megu a’gwi ke‘kinetamo’wa‘tcini ma’n 4’“teimon™": a’/ewi a*tcimo’‘e*tcin a‘ci’genig*". Ca‘cki’megu pa‘ci’to‘ag inu’gi 5ka‘kane’tagig™". Ini’megu a‘wa’ni'tigi ma’n a’“teimon™*. A‘pdni- ‘ai’yotag inu’g A‘tcdgi‘a‘ckoni/wiwa"%te ape’no‘ag™. I’n a’ ‘cikegi ma’n 4/“teimon™". I’ni watci pwawina'i'd"tcimo‘e"te a‘cki’gi‘ag*": i/gwi pe'setamo’wa"tcini ma’n 4/“tcimdn™*. Inugi‘tcd' ca‘cki’- megu wawane'cka’‘iwag*"*. Na’‘k agwi’megu nana’ ‘ci wi‘ka‘ckipine- 10 ‘ci'a*tcimo’‘e*tcin™, ki‘ciku‘tci‘ana’wimapi ma’n 4’‘ckigi‘ 4‘a*%tci’- mo‘e‘te. Na’‘ka‘ sa’/nagatwi wi‘dito’tameg*". A’gwi' ca‘ci'kami dtota’megini ma’ni me‘tend’/‘megu neguta‘i mawa’‘ckawat a‘cki’gi‘ag a%tci‘a*tcimug**. Me'‘td“tei’ tatagi a‘tci- ‘a*tci’mowate pa‘ci’to‘ag*™"; inina/mi‘ta‘i ma’n ato’tameg**. I’nip 15 4na“tcimowe’naga‘k". Me'tend'ka’‘megu ma‘a’gi Ma‘kwi’'‘so‘agi ka‘ckiwigatato’tagigi ma’ni 4’“tcim6n"", cewaina tepa’tamégi ma’ni a/*tcimon"". Cewé’na ma’ni ni’/na netatota’megu inug™'. Napi- wi’/na ‘“‘Wa’wenet”"” ‘iwa’g a%tci’mutcig™. Inittcad' ni’na wa! “tei ku‘tci‘'a%tcei’mo‘ag a‘ckigi’* 4nanatu’‘tawi'te: kagd‘a'". Ni’nama*‘ 20 a‘cité’‘iyani tceagi’megu ki‘ki‘ki’megu 4‘tcimo‘a‘sute’megu 4‘ckigi’* wiwe’nete‘sa nete‘ci’ti'e ku‘tci’'1 ini’megu a‘pond’netag 4’‘ckigi‘a ma’ni ta‘cina*tecimoyan"™": Mani‘tca: a'‘ca’wiwa‘%te a’‘cawalye me'‘to'sine’niwag*". Ma- nigwi'l’giyowe. Ka‘d/niyatu’g a‘wipimaminawitaé'‘awate'*. Kabd’- 25tW i'wipiminawdneti’‘sowa"te a'ketemage’‘siwa%te". ‘Oni‘tea’- ‘yitug a‘'wipinatawdinemow@a’te‘e ‘I'‘i‘cina‘awi’gwaé'ig ume'‘to‘saineni- wi’wenwawi wi'l‘cimenwige’nigwin"™. Ka‘dni’yatug i‘wapinataw4- netamowate’*. ‘Oni‘tca/‘ydituge negu’ti pa’ ‘citdg A'iwanetagi’megu tata’g™". Ina‘tca’‘yatug a*tcimute’*. A‘a‘tci’mo‘d“tci me‘to'sane’- 39 niwa' dmi‘ca’wini‘te. Oni/yadtuge ki‘ci"tci’mo'd ‘te a'wapi ami‘ami- ni’‘te’*’. Waninawe’megu 4‘ina‘inu’tawa‘%tci me‘to‘sine’niwag*", Ane’ta mana’‘k A‘ckipagine’pi'seg a‘inu’tawatc", dne’ta mana’‘ka Nigimi‘ci’ginig™'*. Jni’yadtug &‘cawi’wate’ a‘cawai’ye. Ma’n dya- ‘pwiwimegumd’‘kumanapya‘te aiyd’i ma’n a‘ki’g*": aga’méa‘egi 35 kiwitatc'. Initted’t ma‘a’ginend’tiwagiwinwa’w A‘kiyu’‘siwa‘te', i‘kiwimegu ‘ci’ ‘cawa‘tci nana’ ‘pi na’‘k a‘kiwimegunatawdéneta’mowa- “tei wi'u%tcina'ige’nigwin uwi’yadwawi. Inina‘tca’‘ipi tigwa’ginig in A'waipiydatugemama‘katawi’wate’’, A'‘wdpi‘ute‘utenawawa*tci 4 THE CEREMONIAL RUNNERS OF THE FOX INDIANS ENGLISH TRANSLATION Now it is against their religion to tell of it. They can not tell about it, though to-day the young people do not believe in this to-day, and (the young people) also do not know this story; they are not told how it is. Only old men to-day are they who know it. In precisely this way this story is being lost. It is no longer used to-day, as all the children go to school. That is how this story is. That is why the young people are not told; they do not listen to this story. To-day, verily, they are merely bad. And it never will be possible to begin to tell them, for it has been a failure to tell them.t And it is difficult for (this story) to be told. This (story) is not related on merely any occasion (?), it is told again and again only when the young people gather somewhere. It seems plausible old men told it again and again; this (story) would be told that way. Such, it is said, is the report concerning (the story). And only those who are members of the Bear gens are the ones who are able to tell this story carefully, but they are fond of this story (i. e., they are unwilling to part with it). But I am relating this now. For those who tell (the story) will say, “It is fine.” That verily is why I try to tell young people when they ask me about any little thing. I think it would be a good thing for young people to be told; that is what I think, in spite of the fact that they no longer think of this (story) which I am narrating. This really is what happened to the people a long time ago. For- merly they must have been numerous. And it seems they began to be observant. Soon they began to observe how wretched they were. And it seems they really desired to do better so that their life would be right. And it seems they began to desire (this). Now it appears that one old man was not, perhaps, sure of it. It really seems that he was told. Then he told the people what they should do. Now it seems as soon as he told; them they began to move camp. The people moved in various directions. Some moved yonder to Green Bay, some to Lake Michigan. That, it seems, is what they did a long time ago. This was before the white man came here on this ground; he lived across the sea. So these Indians themselves walked around, and they could go about hunting, and they went about desiring that their life be proper. At that time, it is said, in the fall, they probably began to fast earnestly. The men began to fast for a - 2A rather free rendition, 5 6 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 neniwagi’‘megu na‘tawi. I’n d‘cawiwa’*tcip'. Ind‘tci’mawagi ma"‘iyiga ka‘kya‘ag a ‘a*tei’mawa te". Ini*tea’ ‘yituge ma’n 4‘ta‘cike'kinetamowa’te'e wi'i'ca ‘wiwa"te™. Negu’ti “mi‘sdn™*” wa’tapag a’‘a‘tig a‘u’‘tci'segi na’/‘ka negu’t 5 wi‘tcina’wa‘kwagi na’‘ka negu’ ti wa tp aan ‘cimugi na’‘ka wa‘tci- ke’'siyag*". Inittca' A/‘ci'segi ma‘a’ni ‘“mi’‘sonan™.” ‘Mi’ ‘sonan?t!” 21/97 TAMER $8 CIA DOWER (3, ‘mi’‘sonan®!*”’ §‘i/gi ku- Iteicd ‘kwigi/‘wina fiyawi ‘ci ‘sowa‘tc'. Inini wi’ “tcig™". Oni’yitugi'ci ma’n d‘ca’wiwa"tci ma‘a’gi nend’tawagi Me‘ckwa’- 10‘ki'ag ai‘mawa‘tci’wate'’. Inina‘tca’‘tyatug 4‘a"tcimo’wate' dyawi- ‘ca’wiwa‘tc'. Na’‘'k kwi’ye's&‘ 4‘a¢tcimo’‘ete‘e na’‘k i‘kwa’wa na’‘k A ‘peno' 'ina‘kuni’géwa‘tci ma‘a’gi Me‘ckwa’‘ki‘ag*™. Inina’‘yatug i‘wipi'a‘tcimo‘etiwate‘e wi‘anemi‘cimenwi’genig uwi/yawawi maA’Di i‘ca’ wiwat™, bape i Eee A‘wapike’ge‘e mani‘tca’ A‘cka- 15 pa’wiweni naka Mami‘ci’‘iwen"". Agwi wina yatuge tci’wina‘ i’n i‘cike‘kinetamowate'*.. Nydwawa‘imagatenigi’yaétug i/ni_ pe‘k i‘wipinana'i'‘tawate'e ki‘ca‘tcimo‘etiwa‘%te ayawi'cike'kaneta’mowa- tte] ma‘a’gi ma‘kata’witcig*". Inittca'ydtug 4‘a4¢tcimu’te‘e Ma’- ‘kwi‘suta mene’‘tam™", Ma&‘a’gi me’ne‘tami ma‘to‘sdneniwi’ ‘etcigi 20 Ma‘kwi’‘so‘ag*"*; mawa‘*tci’megu nigdni’miga‘kini mi’‘sdnani Ma’- ‘kwi'so‘imi’‘sonan®™, J/ni 4’‘cikeg™*. Kenwii‘ci’megu nigani’miga- toni ma‘a’n™", Nydwawa‘ime nigani/migaton™". Ini‘tca’‘ydtuge ‘T/nina‘l ma‘a’gi mami’ ‘ci‘agi nana‘igapawi’‘ete‘e wi'niganiwa“tci’- megu tca’gi kago’*". Ne‘'swawa‘imaga’tenig ini’yaétuge na’‘ka 25 Mane'‘send’gimawagi Te? ‘k a‘keteminawe'si’wate'*. Mi’‘soni na’‘*ka kuta’g a‘pyiimiga’‘ke'*. Inig in &‘dne'ko'ci’nowa"te". O/’nina’‘ka msewawe | ikea Kl na’‘ka Wami’go‘ag 4’netcigi na’‘k a‘ketemi- nawe’‘siwa‘tc™. Na’‘ka ku’tagani mi’‘sonani a‘ke“tci’miga‘ki mani’- nina‘. Ini*tea' a‘cikege’*. ‘O’ nai‘ka“tci’megu ne‘swawa'i’maga‘ki 30na’‘ka Mage'siwi’‘sutcigi na’‘*k 4'keteminawe'siwa’tc!. Na’‘ka mi’‘son A‘ke*tci’miga‘k". Ini*teda' i‘cinyaé/waiyag®", nigani’miga- ‘kini mi’‘sdnan™. Ma‘agittca*' ini’gi ka‘kine’tagig a‘ckap&’wiweni kegimo’st mee. I’n a‘cike'kaneta’mowa"te AES DS mami’- "Chg. iiyi’g gi ta’gwi tea’g umi‘ke*tcéwi’wenwawi mami’‘ci‘ag*!*, 35 Ma‘a’gi a‘ci’‘sutcigi kai‘kaéne’tagig Inu’gi ma’n &‘wA'sd’yanig a‘cka- piwe’‘siwen™", Ini*tea’‘yatuge winiga 4&‘a&%tci’mowa‘tci ma‘a’gi Ma‘kwi’‘sutcigi mami’‘ci‘a‘i wi'i‘ca’wini*tci na/‘ka ma‘a’* a‘ckapa- wa‘. Ne’‘swi ne’niwag nal apa bea, gowa‘tcl mane’towan 1‘a’‘to- 40 wa*tci mi‘ckawe’‘siweni na’‘ka wi'uwdndineta’mowa‘tci kagd’*". Na’‘ka ma‘a’gi mami’‘ci' ie &‘a‘ci’‘awa%tci ma‘a’gi Ma‘kwi’‘so‘agi Wiil'cimami‘cama’tiwa‘tc''. Me'cewina ma‘a’g a‘cka’pdiwagi pe’‘k awa’‘sutcig a’‘cawaiy a‘pya‘tcime‘to‘sineni’wiwa‘tci Me‘ckwa’‘ki- ‘ag™'\) Ma‘agi’megu mi‘ke"tca’witcig a‘'cka’piwag*". Inu’gi wi’n 45 a‘ce’nowag a‘cka’pawag 4’netcigi ki‘citcdginepd’‘iwag*"*. Sanagi’- MICHELSON] FOX CEREMONIAL RUNNERS 7 number of days at a time separately. That is what they did. That is what these (our) old people say of them when they speak of them. So it seems this is how they knew what to do. One “name” was on the east side, and one on the south, and one on the west, and one on the north. That verily is how these “names” were arranged. When “names” are mentioned this indeed is meant; when “names” are mentioned (the different gentes) are at once named separately. That is why those (names) are mentioned. And it seems this is what these Indians, the Meskwakis, did when they gathered. At that time they were probably told what they were to do separately. Boys, women, and children were told the rules these Meskwakis were to have. At that time, it seems, they began to tell each other how their life was to be in the future if they did this, if they really believed each other. This truly was the origin of the rites of the ceremonial runners and ceremonial attend- ants. It does not seem that they knew them both at the same time. It seems after four years they began to clothe themselves suitably after these persons who fasted had told each other what they knew separately. Now, it seems the Bear gens was told first. These members of the Bear gens were the first to be made mortal; the gens, the Bear gens, is especially prominent. That is how it is. For a Iong time this was the leading gens. It was the leading gens for four years. Then at that very time, it seems, these ceremonial attend- ants were established to be leaders in everything. At the end of three years, then, it appears that the War Chiefs were also blessed. And another gens had come. They (the members of this gens) were next in order. And at the end of three years those called the Feathered gens also were blessed. And other gentes came to view at this time. That verily is how it was. Oh, again after three years the Eagle gens was also blessed. Again a gens came to view. So there were four groups, leading gentes. These are they who all understand the rite of the ceremonial runners. That is how they know about the ceremonial runners and ceremonial attendants as well as all the work of the ceremonial attendants. These gentes are they who know about the business of the ceremonial runners this day when it is daylight. And so it seems these, the members of the Bear gens, told what the ceremonial attendants were to do, and also these ceremonial runners. Three men were placed (here) by the manitou to have power and to do as they pleased. And these members of the Bear gens organized these ceremonial attendants so they would in this way wait upon each other. But these ceremonial runners were the ones used very much a long time ago, when the Meskwakis had just come into existence. ‘These ceremonial runners were the workers. To-day, to be sure, those called ceremonial runners are no more, as all have died. These 8 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 ‘towagi'tcd'i mi‘a’g a‘cka’piwag 4’netcig*". Tcigi’megu kigo‘ wapa’tamogi ma‘kwa‘tcl pwawi’megumydne’tenigi wapa’tamdg a utdtaiwe’nini‘tci mi‘a‘i nend’tiwa' 4'mawa'se’tonitte'. Ayi’giwina’- megu mi'‘ke“tcé'wi'dpi na’ ‘ind'i migdtiwenag*"., Ayigi/megu na‘i’gi- 5 wagi migatiwenagi wi'tane’‘siwd‘te'. Ayigi’/megu mi'ckawe’ ‘siweni ke'ka/netamog*", A'‘ci’genig i’n a‘cipa‘kima’‘sow4"tc", mane’ towa- nima‘ A‘ciketemina’gowa‘te". I/ni wi/*te i/ni ka‘ckiwi'cige’ ‘siwa- "te, Na’‘k aniwi’'sa‘tcigi’megu mi‘a’g dyigi’megu na/‘ka manwi- ta’‘atcigi’megu. Me‘ce’megu pend’“te i‘ci and’‘kanapi mia‘a’g*", 10 pend“tci’megu me‘cena‘ i'pa’‘owa'sA maw4‘tcimo’‘awate nend’- tiwa'', na’‘ka natomawa‘sa’megu pend’‘tc a’winite me'‘to‘sine’- niwa'. Kanagwa’megu kigod’‘ i‘cagwiine’mowa‘tc. Mod'‘tci’megu‘ si’/powani pydnuta’mowat I'a‘cowiwA‘tci’/megu and’ ‘kanete neguta’- ‘ici nend’tawa' &‘awi/nigwin?", 15 Manig&' a'ta’‘ciwa‘teci mia‘a’g a'‘cka’pawag*": ne’‘siwag*!', Negu’ti ni’gainiw’“‘, ka‘d’ni na’‘ka negu’t dne‘kd/“tci‘cig™*, na’‘ka ne‘sd/namegi negu’t!, I/ni A'‘ci'ci/nowa‘te". Negu’ti ni’ganita pa’‘sa tata’e™, ‘I/nana kand’/na‘sut and'ka/ne“tcini ma‘a’g a‘cka’- pawag*". Ka‘d’n in &‘and’‘kana*tci kutaga‘i‘ini‘ uwitci‘uta‘ckapa- 20wa'l. Negutima’na Mé’‘kwi'sut“‘, na’‘ka negu’ti Mane'send’gimawa, na’‘ka negu’ti Mage'si’wi'sut*. Inigi na’neguti ne’niwag A‘ckapa’- witcig™". Ka‘d’ni ma’na WaA/migd' A‘ckuté’neni' ina’petug™*. Inai’yaituge niginit a’‘ckutiw"'". Ka‘d/nitted' a‘pa'ko’wawa"tci ka‘kéne’tagigi ma’n 4‘ci’genig ma‘a‘i/megu wi‘nigani‘anemimi'‘ke- 25 “teiwi'e’miwa%tce. Tcigenwi’megu i‘ci wi'a‘pine’mowa‘te 4'ina- “tci’mowa‘te". Niga’ni‘ciga mani’ydituge ketemindgwite‘®: nd’- tenig*", ka‘d’n ane'k6“tci pe‘cege’‘siwan™", ka‘d/ni na’'ka ane‘'k6 ‘tei nono’‘ka‘an™*, J’ni wa’*tei aniwi’‘siwi*tc'". Inu’gi wi’n a‘wa/- ‘siyag aguwi’yd‘agi ma‘a’e*": a‘cawalye podnita’gowagi ma‘a’g 30 a'ci’gitcig™', aA'tcdgi’megunepd’‘iwa'tc'. Ini’/megu mime‘tcini'i yitu’ge migwaé’* a‘kwikutwa'cigdpitagi ta'swawa‘imaga‘ki mame- “teiné'l ma‘a’g a&‘me‘to'sineni’wiwa‘tc", miaime‘tcind: a&‘awute'. Ini‘tca' a‘mawitcagi/niwa"tci ma‘a’g a‘'cka’piwag*". Manigié’‘i na’‘ina'i teipe‘ku'‘kwigin ate‘ci’megu a’‘camap"™, na’‘ka 35 kigino’wa‘tcini nend’tiwag date'ci’megu ana’ganan a’‘tawap™. A‘wi'se/niwa*tc. Wa‘tcike'si’yanig u/“teinaw ata’‘saneg i/n 4‘api- wa’‘tcip". Negu’t a’nigani wa‘tciw4’panigi na/‘ka negu’tl wa- “tcipagi‘ci’monig 4‘a’‘tawu‘te™, na’‘ka negu’t a‘ckwa’tamegi wiata’- panig*'. I’n d'ci'setawu’*tcip'. ‘O’n a‘pa’‘kime“tci ma‘a’n ana/- 40 ganan ina‘ 4’‘taénigi mena’‘ckundn™". Na’‘ka mani’nina‘i &‘'ano‘ka’- ne“tcini wi'kiwi'da‘tci’/mow4a‘tci kigd'i nawa‘tci’megu a‘cama’pip™. Ki’‘cipiwi‘seni’wa‘tcin i’/n a'wi’/pu'sé*tei kand’/na'‘sut ikiwa’ “tei- muta tata’g*', Inittea’ d‘cawiwate'e’yitug a’‘cawaiye ma‘a’g A‘cki’piwag*'. Tcagi’megu i'ci‘and’‘kanap 4‘sanagate’nigin™™. 45 Winwawa’megu pa‘ku’/tamdgi kagd' a‘pwiwika‘ckipa‘ko’wiwa*te MICHELSON] FOX CEREMONIAL RUNNERS 9 persons called ceremonial runners had a hard time. They oversaw everything, they oversaw it so where these Indians had a town, where they had a village would be proper and not evil. And they were made to work in time of battle. It was also their duty to be present on the battle field. For they also understood mystic power. That is what they have been permitted, that is how they were blessed by the manitou. That is why they were able to be strong. And these were fast runners and also good-natured. These (ceremonial runners) were sent on errands any place far off, no matter how far off they might run there if they went to tell the Indians the news, and they might summon people if they dwelt far off. It was impossible for them to be unwilling. Even if they came to rivers they weuld cross them if they were ordered any place where Indians were. This was the number of these ceremonial runners—they were three. One was the leader, and one was in succession, and one the third. That is how they are. This single leader is in a way the boss. He is the one spoken to whenever these ceremonial runners are hired. And he employs the others, his fellow ceremonial runners. This one man belongs to the Bear gens, and one belongs to the War Chiefs gens, and one belongs to the Eagle gens. These men are they who are cere- monial runners, one by one. And this member of the Feathered gens may have been called the fireman. He probably was the leader with fire. And then those who knew how this was decided which of these were to be leaders and be their workers. They would depend upon them every time, so they said. The leader, it seems, was blessed by this—wind, and the next in succession by a deer, and the next in order by a humming bird. That is why they excelled in running. To-day, to be sure, there are no more of these; people like these ceased to exist a long time ago, they have all died. Now it is perhaps 60 years ago when they were last existing as mortals, when they were used last. Then, indeed, these ceremonial runners soon all died. Now, whenever a ghost feast was held they were fed apart (from the others), and whenever the Indians held gens festivals bowls were placed separately for them. Then they ate. It is said that they sat on the bench on the north side. One bowl for them was placed east and one west and one at the east door. That, it is said, is how (the bowls) were placed for them. Then they were given meat where these bowls were. And whenever they were ordered to go about giving information it is said that first they were fed something. When they had eaten, then the one spoken to began to walk off; that is, the one who presumably was to go about giving information. That really is what these ceremonial runners did long ago. They were all sent on errands whenever it was difficult. And they de- 18283 °—27——_2 10 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 u’gimawa na’‘ka tipwaneni', winwa’wan 4‘pa‘ko’waw4‘tci ma‘a’gi A‘cka’piwagi—m06'tci/megu migati’wenegi me‘cena’‘megu pa‘ko’wa- wa'sa ma‘a’go™!, Manigé’* a'td’tawu%tci ma‘a’g 4'‘a'ckiwipimani'i‘ci'tawa‘te": 5nawa’*te attcigawi'tawa’petug ume’‘ckumwawi unegwi’‘kanwag**. Ini wii’ “tci pepe'ke’‘siwa%tci ma‘a’g A‘cka’ pawaen Nak uwiyd‘ani’/megu 4‘ne’peni‘tci ma‘agi’/megu kiwi'd‘tcimo’- ‘a%tcigi nend’tawa'. A‘kiwiwitamo’wawa‘te 4‘kiwiméme‘tcini‘iki- wiwawita’mow4a“*tci mi’‘sdn 4‘&4tcimo’‘awa"tci me‘to‘sine’niwa‘*. 10 Na’tk dyd‘pi'tcina’ a‘kiwipiti’giwa‘te wigi’yapyain a'‘kiwdpa’- mawa‘tci me'‘to'sine’niwa', kagd‘ tata’g i‘ci and‘kane’gowat*: ni wi’/‘tci kiwipitiga’wawa‘%tc". Ina‘*tciméweni/wiwagi ma‘a’g A‘cka’pawag 4’/netcig*". Na’‘ka ma’n™": 4‘tepowawdni’winig ina’‘megu a’wiwag*". Na’‘k 15 ayigi’megu ma‘a‘i tipwaneni‘a’ a‘kiwi‘a‘tcimo’‘awa‘te i‘tepo’wani- “te. Manimegonini umi’ke*tciwiwenwawi. Ma‘a’gi mami’ ‘el'ag a’netcigi pe'ki’ ‘iwag*', Inu’gi kAwagi’megu kiwitiwag*", Ma’ni win’nan a‘ci’giwa‘te": copia mami‘cama’- tiwag*'; d‘ci‘so’wa‘%tcin aiya‘cd'‘ka mami‘cama’tiwagi ma‘agi teag 20 a'ci’‘sutcigs*. I’ni winwaw 4‘ca’wiwa‘tci m4a‘a’gi mami’‘ci'ag a ‘netcig*™. Mi'‘agi na’‘k a‘cka’piwag 4’netcigi pe’‘kiwag*'. Manetowani ma‘agi ketemi’ nagog*". Wa’ *tei ma’ni ka‘cki‘i‘ca’wiwa‘te"; uma- ‘katiwi’wenwiagi wa‘tci ke‘kineta’mowa‘tci ma‘a’ g A‘cka’ piwag?'. 251’n dna*tcimegu’'siwa‘tc™. Ne' ee ‘megu ma‘a’gi me'‘to‘sineni’-— wiwa"te a'ckapai’wiwag*". A’gwi no’/magi' ma’n i‘cawi/wa‘tcin™". Na’‘ka na’‘ina‘i’megu nepd’ ‘iwat ae megu i‘poni‘a Spanatie A‘cka’- — piwag*". I'cike'kinetamodtugi‘igip". Inugi ma’n d'wa/‘sdyagi wa‘tci pwawi‘a’piwa‘te a‘cka’paiwag*". 30 ManigiS ana’*tcime*tci ma‘a’g*": neguta’' a'i‘ci‘and’‘kane*tei pend’ “te, a’gwipi na‘iwi'seni/wa‘tcini ma‘a’g*", I/n 4‘ca’wiw4- ftc', Mod'tcigi'i wi'se’niwate 4’gwi ma’ne wi'seniwa‘tci’nip"™: ci'cki’megupii’pe‘e ne’pi me’nowag™". I/n 4‘ca’wiwa‘tc™. Kigii’- nuginigé‘ ina’‘megu A'tcita’piwa‘te dna‘sama’pinittei kigd’nu?tei'™, 35 A‘ta‘ci‘a‘kawa/piwa%tei wi'i'ci‘and ——— Wa’nim6‘tei ma- ‘a’ol mami’ ‘ci‘agi* capwane ‘mowate na’‘ka ki'sadtéine’mowat i‘kiwi- wiku’wiwa‘tci md‘a’gi na’mi'tat and’‘kane‘te a'‘cka’ pawalee. Tcatcawi’ ‘ape‘e mina’pi kigd’i ma‘a’gi a‘cka’piwagi me‘to‘sine’- niwa’ a so (estan Tnipa’ pe'e wi’ *tci mine“tei ma’“tea‘in™™. 40 Tcatcawi’ ‘ipi wi'se’niweni minadpipa’pe'*. Md'‘tci’megu tepe’‘k and’- ‘kinete kigdi Tanwa‘tciwa‘tci’/megu i'ci’geniw’'. Uwi'yawaw i/n d'ci’giwitte’. Na'ka’“tci ke'catcime'to'sineni’wiwag*". A’gwi maA“tei'‘owiyi'l’wa%tcin®. I’ni wi‘tci me‘to'sine’niwagi tepa’nawa- 4tei maa’ a'cka’piwa''. Ini wa’tci yatuge kwinuma’wate'e nend’- 45 tawagi ma‘a’g*", Manwawa‘ime’megu pemikwinata‘wa/‘agwii'ig*". MICHELSON] FOX CEREMONIAL RUNNERS 11 cided anything when the chiefs and councilmen could not come to a decision; then it was that these ceremonial runners decided it— even in war they might make the decision. And this is how these (ceremonial runners) were treated when they first became one: The blood in their arms was first made to flow. That is why these ceremonial runners were light in weight. And when anyone died these (ceremonial runners) were the ones to go about telling the Indians. When they went around telling of it, they went around pronouncing the name for the last time when they told the people. And once in a while they went about entering the wickiups (to see) if by chance there was an errand on which they were to be sent; that is why they went about visiting. Such is the report con- cerning these (men) who are called ceremonial runners. And this: When there was a council they were there. And they also went about telling the counsellors to counsel. This very thing was their work. These persons called ceremonial attendants are different. They are still living to-day. This is how they are: In turn they serve as ceremonial attendants to each other; all these gentes serve as cere- monial attendants to each other according to the gentes, and in turn. That is what these who are called ceremonial attendants did. And these called ceremonial runners are different. They were blessed by the manitou. That is why they were able to do this; these ceremonial runners learned it from their fasting. That is what is said of them. And as long as they live they (remain) ceremonial runners. They do not do this for a short time. And when they die, then there will cease to be (any) ceremonial runners. It is said that they probably knew this. That is why there are no ceremonial runners to-day. This, moreover, is told of these (ceremonial runners) : When they were sent on an errand somewhere far off, it is said that they were not in the habit of eating. That is what they did. And even if they ate, it is said not many ate; they were accustomed to drink merely water. That is what they did. And whenever gens festivals were held they sat down so that those celebrating the gens festival sat down facing them. They watched to see if they were to be sent on any errands. If now these ceremonial attendants were unwilling or disliked to give invitations, these ceremonial runners would be employed. Sometimes these ceremonial runners would be given something when they pleased the people. That is why they would be given dry goods. Sometimes they would be given food. Even if they were sent on some errand at night, it was a rule for them to be willing. That is how they were in regard to their bodies. And they were kindly people. They were not bad natured. That is why the people were fond of these ceremonial runners. That is 12 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ini’yatuge pya*tci‘cawiwate™’. Inugi wi’n 4’gwi i’/n ii‘ca’witcigi tago’wa%tcin"". Agwigi' ayigi’pin i‘cawi’wa‘tcin®". Keteminawe’- ‘siwAgi wi’‘tci menwime'to'sineni’wiwa‘tc'. Ini manetowa‘i ketemi/nagog*". Inugi wa/"te a‘ce’nowa"te A‘pwawi'uwiya'akete- 5mi/nadgu‘tci mane’towani wa’“te a‘ce’nowa"te a‘cka’pawag 4’netci- okie Na’‘ka wapAta’‘owat awa‘i’mi me‘te’gw 4miw4pa’ta ‘dni dmi‘A‘ci’- ‘towa‘tci me‘ckwawa‘kan™". WaAapata’‘owa's ini’megu me‘tend‘!: a/gwi kana’gwa kuta’g ic'i’me‘tegwi wApata’‘owa's*‘ 10 A‘kiyu'siwa“tcima'i mime“tciné’ 4‘and‘kanete'e’yaituge ma‘a’g A‘cka’piwag a‘kwikutwa‘cigapitagi ni’‘cw 4‘ta'swawa'i’maga‘k", Mana’‘k A‘ckipagine’pi‘seg a‘u%tei'and'kanete‘ a‘'ckapiwa mana‘ka- "tea’‘ipi tcigi gc tanwe 4‘a’te’®**. Awa‘ima'i Nima‘a‘a‘ 4‘a’wini‘te ‘and’‘kane‘te a’‘ckapiw™*. A‘katawimdmye'cki'e’ tiw4*tci kutaga‘i 15nend’tiwa'. Initted’ ma’na‘ta a/’‘ckapiwa A'mawi'd%tcimute I'miga’tiwa‘te u‘tciwi‘te ite’p i‘a‘te’’. Ke‘tena’megu ite’p a‘api- ‘atte', a/‘nawad‘tei nend a aia 4‘a%tei‘mo‘'a?te A‘ci‘and’‘kane‘tc". Iya’: pyiya%te a'ke'tci‘a’ ‘came“tei“tea‘megu pe’‘k a‘wi’‘seni‘tc™. Nya’wugun ina’ a‘ki’wita‘te™. Ki‘ei ee repante! na’‘k a‘nagwa‘te 20 al’yapami na’‘k a’‘pya‘te 4‘a’*tcimu‘te 4/‘pyani‘tci ma‘a'l nend’- tiwa'. I’/n d‘ci’genigi ma‘a’ g umi‘ke*tceawiwenwawi A‘cka’piwagi i/netcig*". Pepend*te iawa’ sip ind“teimaweni’wiwag*". Ini*tea/- ‘megu méme‘teiné'1 ma’n a’‘ckaépiw a‘mi‘ke‘tcawi’te‘*, inina’- ‘megu mime“tcina''. Ini‘tcd'yAtuge’megu ndwipe’ponig A‘mawine- 25 po'i’te' i’n a’‘ckapaéw dne’t“*. Na’‘ina‘ a‘kwa’matag 4‘tcimugwani- megu i‘pana’te'si‘te'. A‘a‘tci’mo‘'a*tci me‘to‘sine’niwa‘l wi'i'ca’- wini‘te aiyo’‘nina‘ aiya‘kowi wi'me'to‘sdineniwinittci'". ‘A‘cka- ‘teima'l,”’” ‘Iwapi, ‘‘me‘to'si/neniwa ie ‘miniwa. Ina‘tca‘i/ndna ni‘ciwana‘tci'endgwa,” ‘i’yugwin"", “agwigd' wi’n dyigi wi‘nend- 30 tawi‘tcin™'*,”” ‘I Vyugwin™™. Keya‘apaga' ma‘ani mé‘ku’manan dna- ‘teinipi'i. ‘A’gwi wi'kdgo‘dnetamod’nagwin 4na‘kuni’giyigwe,” ‘I’ yer ewin"", “kinwawa‘tca‘ diy?’ gi ka’ta kwa'kwawi wi'to‘kawi’ yagagu,” ‘/yugwin™. Ini*tea' inugi wA4tei pwawipe’‘kiwito’kawu“tei m6’- ‘kumana ina 4‘4%tcimute‘ a’ ‘ckapaw"™". “Na’‘ka ki‘sanagi‘topwa. 35 A'cka‘tcima' dgu’wiyd' I'a’‘sigwin i‘kiwa‘tcimuta kago’* a‘cawi’- yigwin™, Ki‘sanagi‘topwa‘tca'". Mod'‘tci’megu panate'si’yaigwini pwiwi-‘uwiya'‘a-kiwa’“tcimut a‘ceno’wi'dgwe a‘cka’ pawag*". ? Jni’- yatug ina‘tcimu’te‘e ma’na‘a A’‘ckipiw™*. Na’ina'1 wipi' a‘kwa’- matagi na/‘ka n4’‘ind‘ I'ne’po‘'i*te ini’yatuge pe’‘k a‘wi‘cigima’te‘e 40 me‘to‘'sine’niwa‘ i‘pwdwi/megukaégé'pagi'sena’mini’te a‘ca’wini*tei manigé‘i mama’tomdni i‘wi‘cigenamini‘tci’megu. - MICHELSON] FOX CEREMONIAL RUNNERS 13 - why, very likely, these Indians grieved over them. For many years they must have grieved over them. That, very likely, was what they did formerly. The ones who do so to-day are not plentiful. And it is said they were not so (by nature). They were blessed; that is why they lived in health. Then they were blessed by the manitous. The reason they have disappeared to-day is because no one is blessed by the manitou; that is why the persons called ceremonial runners have disappeared. And if they (wanted) a wooden cane they would make it out of red cedar. They might have a cane only (made) just so; it would not be lawful for them to have a cane made of any other kind of wood. The last time when these ceremonial runners walked about, when it seems they were sent on an errand, was 62 years ago. A cere- monial runner was sent on an errand and he went from Green Bay to the edge of the Missouri. The ceremonial runner was sent on an errand to where the Sauks of the Missouri are. They were on the verge of having trouble with other Indians. So this ceremonial runner went to tell of a coming fight, that was why he went there. He surely went there, saw the Indians, and told them how he had been sent on an errand. When he arrived yonder he was fed bounteously and he ate heartily. He stayed there for four days. When he was rested he again departed, came back, and told (all) when these Indians came. That was the work of these persons called ceremonial runners. It is reported of them that they went very great distances, so it is said. That truly was the last time this ceremonial runner worked, that was the last time. And it seems in the following winter that person called a ceremonial runner died. As soon as he was sick he must have told that he was going to lose his life. He told the people who were here afterward what to do. “ Later on,” it is said he said, “there will be many people. They are the ones who will ruin you,” he must have said, “nor will they be Indians,” he must have said. The fact is he meant this white man, so it is said. “He will not think anything of your rules,” he must have said, “and you do not also give him permission,” he must have said. That really is why the white man is not permitted much, as that ceremonial runner said (those things). “And you will have a hard time. Later on you will have no one who will go about telling anything that happened to you. You will have a hard time. Even whenever you die you will not know that of each other if no one goes about report- ing it when you lose the ceremonial runners.” That probably is what this ceremonial runner said. When he began to be sick and when he was about to die, then it seems he strongly urged the people not to give up anything they did and to firmly keep this religion. 14 BUREAU OF AMERICAN ETHNOLOGY [BULD. 85 Inugiftca'i ke'tena’megu' sana’ge'siw i'kiwi'd*tcimuta kago‘ a‘cige’nigin™. I/n 4/‘cikeg™"*. Md3'tci’megu inu’g u/wiya‘ 4‘ne’po- ‘i"tei ke‘tena’megu 4’gwi ke'kine’me‘tcin a'pwawi'api‘tei kiwa’“tci- mut**. I’ni ke‘tena’megu i’‘cigenwi inu’gi ma’n aiyad‘kow 4‘me'‘to‘- 5saineniwig**. Sa’nagatwi ‘aé‘pwawi'a'ckapdwa‘a‘se’tc™. Wa’ 4tci' sANA’gi‘t0gi wi'nd’tagigi kaigo‘ a‘cikegin™*. Na’‘ka m6’‘kuman i‘pya‘te aiyo'l me’ne‘seg*": i’/ni wi%tci’/megu dyi’g i‘cikeg*". Na’/‘ina‘i ma’nA mame“tecina&: a’‘ckapaiw d‘se‘tci‘ cegi‘kana’we ku’twa‘ciga ta’‘swi pepo/nwagwani ma’na neniw™“*. Awa‘imegiga’* 10ma’n &‘ta‘cimama‘ka’tiwite winama'l Pa’gonegi &’tameg*"*. Wi’na ma’na mod’‘kumana St. Louis ita’m™“*. Mana yiatug 4‘ta‘cikete- minawesi’te’ 4‘a‘cka’paiwittc’. Manetowan 4‘ta‘ciketeminagu’te‘e ma’nA neniwA manetowa‘. A'ckapiwa Aneta ini/yatug A‘cawi’te'*. Inittca' ana‘tcimowe- 15naga‘'k a’/‘cawaiye pyi“tci‘cawiwate’e me'‘to'sdine’niwag*". Inugi wi'n a’gw i’n i‘cawi’wa"tcini ma‘a’gi nend’tawag*". Aguwi’ya‘ag a'cka’piwag™": dta‘ce’nowa‘tc'. A‘ponima‘kata’wiwa'tci wa’ “te A‘ce/nowa "te a‘cka’pawag*". Ma‘a’gi wi/na mami’‘ci‘agi ma/niwag*. Inugi me‘ce’megu 20 kwiye’‘sii‘agi mami‘ci/‘iwag*. A’gwi mamye’‘tci kwiye’na mami’- ‘ci'ag api’wa‘%tcin inu’g**: ma’ni Me'ckwa‘ki’‘inaégi wa‘tcinugi pwawikwiyena’‘iwa‘tci ma‘a’g i’“tcinag alyG'l. Me'ckwa'‘ki’‘indgi na‘ka‘tci’ma‘a’g a‘cka’piwag a‘nimi‘e’tinig iyigi’megu ni/miwagi winwa’w™**. Tcadgenwimegu'ci 4‘ine’gani‘te 25i'nimiwa“tci’megu indnetagu’‘siwag*". I/n 4/‘cikeg a‘cawaiye dyd- ‘ipe'kiwigi’‘siwa‘%tc". Na‘ka’*te i’‘kwiwagi' sagi’‘te a‘a’wiwa"te a’ewi kana’gwa I'kiwindwu'te’nowa‘tci ma‘a‘ a‘cka’piwa‘ a‘pi- tcimyanota’wa‘tcin™*. Ki‘ciwina‘anenwi’wa‘tcin agwi’megu ka- 20’‘i me‘cena/‘megon a‘kiwiniwawa'te". Na’‘k ikwa’w 4’‘no‘ca“tei 30kandgwa’megu ke'tcini‘e i‘u’wigiftc: pend*tci’megu uwi’gi‘api no‘catcig i‘kwiwag*". Ini’ydtug Ana‘kamige'siwa’te’ a‘cawaiye nend’tiiwag*", ma‘agimi'i Me'ckwa’‘ki'ag*". A'‘cike’gip a’‘ca- wai’. Na’‘ka‘t sa‘sa’‘kwiwagi me‘to‘sine’niwag a’‘cawai’*'; inu’g a/ewi' sa‘sa‘kwi/wa"tcin™ :wia’ *te a‘ckami‘ane’‘ki'i*tci Me‘ckwa‘ki**. 35 A’‘mana‘tei mdo’‘kumana wA/*tci poni‘sa‘sa’‘kwi‘tci ma’na ne’- notiw™*. Ini wi’‘tci keteketeminawe’‘siwa‘te a’‘cawaiye nend’- tiwag d‘sa‘sa‘kwiwa’te'’. Na’‘k a‘wigd’/‘siwa‘tc™. Na’‘k 4‘mama- ‘kata’wiwa‘te'; Inu’gi ma‘kataé’wiwen a’‘cendwi aly6o’'i Me‘ckwa- ‘ki‘indg™", I/n a/‘cikeg™. Ma‘a’g a‘cka’piwagi wa’“te aniwi’‘sa- 40 wate a‘cawal’™*, MICHELSON] FOX CEREMONIAL RUNNERS 15 To-day, indeed, it is hard (to find) a person who will go about telling how anything is. That is how it is. Even to-day when any one dies (a person on whom to call) is not known because a person who goes about telling news does not exist. That surely is how it is with regard to the last of this generation. It is hard not to have a ceremonial runner. That is why (this generation) has a hard time in hearing when anything happens. And the white man has come here, on (this) island; that also is why it is so. At the time we last had this ceremonial runner this man was 56 years old. This man fasted yonder at the place called Shallow- Water. The white man, to be sure, calls it St. Louis. It seems this man was blessed there and became a ceremonial runner. This man was blessed by a manitou, by manitous there. That was probably what a person called a ceremonial runner did. That really is the way, it has been said, that the people did formerly. To-day these Indians do not do so. There are no ceremonial run- ners; they are gone. Because they have ceased fasting is why the ceremonial runners are gone. Now, these ceremonial attendants are numerous. To-day simply any boys serve as ceremonial attendants. ‘The ceremonial attendants to-day are not quite right; that is why these Indians here—in the Meskwaki country—do not do rightly. Moreover, in the Meskwaki country these ceremonial runners also danced when a dance was held. It was thought proper for them to always dance as the (others) were dancing. That is how it was a long time ago while they were very careful. Moreover, when women lived outside it was not lawful for them to go about exhibiting (?) themselves to these ceremonial runners as long as they were men- struating. But as soon as they bathed there was no reason (why they should not) and they went about seeing them. And when a woman gave birth (to a child) it was not lawful for her to dwell near by; women in childbirth were made to dwell far off. That, it seems, is what happened to the Indians, these Meskwakis, a long time ago. That, it is said, is how it was, a long time ago. And the people a long while ago were restricted in accordance with their religion; to-day they are not restricted; that is why the Meskwakis are becom- ing fewer and fewer. Because the white man is numerous is why the Indian ceases to be restricted by religion. ‘The reason why they were blessed severally long ago is that the Indians were restricted by religion. And they were careful. And they fasted earnestly ; to-day fasting has disappeared here, in the Meskwaki country. That is how it is. That is why these ceremonial runners excelled in run- ning a long while ago. 16 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Inu’gi wi’n a‘ce/nowag 4Aniwi’‘sitcig aiyd'i Me'ckwa‘ki’‘inag™". A‘pwawina‘ima‘kata’wiwa‘%te aA'pwawiketeminawe’'siwa‘te". T/ni wi’ “te a‘ce’nowa‘te a‘cka’piwag a’netcig**. Ku‘tci’' a’‘ci‘a’‘ci‘api tea’tcawii’ cewi’n a’ew anwa‘tci’wa‘tcini ma‘a’g 4nd‘ka’/netcig 5ii'ci’‘tiwatte. I/ni wa/“tci' sana’gi'tég i'nd’tigigi kagd’* dna- ‘kami’ se ‘kin™, Teatcawi’' a‘ne’po'i'te u’wiya’ a’gwi nodtagigin iya' ina’* a’pe‘*: a‘cka’“tci ndtagapi kagd* ana‘kami’ga‘kin alyo'4 peat ki/‘inde™", A‘cawatye ma’n a‘cka’pawag umi'‘ke‘tciwi- wenwawi fya‘i‘a PIMATCL Inu’gi wi’n adguwi’yd‘ag Acka pees 10 4/netcig™". I’n a’‘cikeg™*. Inu’gi‘ cd‘cki’megu mami’ jet'ag A’piwag inu’g*'. Cewa’n dyigi pe'ki’megu nanigi‘to’‘iwagi mami’ ‘ci eT Acar na‘iwigi‘tci'kamo’wa'tcini kigd’nowe‘tc". Ini na’‘kain a/‘cikeg*". Inug a’‘gwi wigi'si/wa‘tcini ma‘a’gi Me‘ckwa’‘ki‘agi 2a is A‘ckami’meeu tca’gi kigd'i pagi’tamdg uta‘i’‘emwaw 15 a'cki’gi'ag a’‘kwiydtte". A’gwi kigd‘inetamo’wa"tcini kiigo’* ai‘cki’- gi Agni Ini wi"tei PR termes le i‘pwawiwigi’‘siwa‘te’. Ma- ‘a’ol wi’n A‘cka’pdiwag aya'1‘a’piwa‘tci pe'ki’ meer wi'ga‘siwa ne’- notiw***. Ininat a‘kawdpa’tamogi kigd’'i ma‘a’g a‘cka’pawag™. I/nina'i wi‘tci wigd’‘siwa"tci i/“tcinag™". 20 A‘ta'swimend‘kami’nigini mimaiya’megu na’‘k A‘kiwipiti’giwa- ‘tei wigi/yapydni ma‘a’g a‘cka/pawag*™. I’/n dA‘ca’wiwa"tci yaituge ma‘a’g A’‘cawalye nend’tiwag™". Na’'ka tagwagi’nigin iniydituge’- megu d‘cawiwa’te‘e ma‘a’e a‘cka’ pawag*™. Me'to’“te a‘kiwinato- ‘ckamowa‘te 4’*tcimoén™". Uwi'yaé‘ani taitagi kigd‘ i‘cand‘kane’- 25 gowate wi'and‘kane’gowa‘te i‘kiwipa’‘owa‘tc", 4*kiwiwitamo’waw4- 4tci_me‘to‘sine BAe In a’‘cikeg a’‘cawaiye: inu’gi pe'ki’megu pe‘ki’/nigen”'. A’gwi 4’‘cikegi i‘ci’/kegin™'. Mdo’‘kumdn ii‘ne‘ciwa- na‘tci a*tcinend’tiwa'. Wi'n dyi’g utepa‘kuniganiwaiyo0’wema’na ne’notawa yOwe dyaé‘pwawine‘ciwana‘tci’‘egu‘tci md‘ku’/manan™", 30 I’n &’‘cawi‘tci Me‘ckwa‘ki’™*. Na’‘ka ma‘a’g a‘cka’paiwag a'tepo’winittci tepowdne’ni‘an ina/- ‘megu a’wiwag*", Me'td’%te atpwawika‘ckipa kuta’mini‘tei winwa’- wap d‘ka’none“tc i‘pa‘ku’wiwa‘ttc'. I’ni‘pa‘ku’wiwa‘tc'. Anowiig- wi'igi’megui’n a‘ci’genig**, Ma‘a’gina’‘k a’ ‘cawalye aya‘ pwawimd’- 35 ‘kumanagipyawa‘tci mai‘agi’megu wiwinine’tagigi ‘T'1'ciki‘cigate’- nigwin™. JI'kemi’yanigi ne’p 4‘agiwdtamo’wa‘tcin ini pa’pe* ii‘manetd'ka’‘sowa"tci mi‘a’gi A‘ckii’piwag a’netcig™". I/n ana*tei- megu’‘siwa‘tc'. Nepigi’‘ip i’‘awagi neguta’‘megu sipdg &‘mawita- ‘cinepinanimiya’ ‘kiwa‘te™. Ki'cine‘simawanipagi'senawater’ nip in 40 &‘ta‘cimaiyaga‘d’mowa ‘te ina‘i nepi’g*"™. Keo "ven ame 2upt me‘td’ “tei manetowagip 4‘ma’netowa‘d’mowa‘te pene ‘kawa‘tc™. Api- napa’pe’ ana‘anagwaéwiniwi ma’ni ne’p™. Pe’‘kipi wiwandndne’- tamodgi na’‘ina‘ i'kemiya’nigini ma'A’gi A‘cka’ pawag™. Ini’yiituge wi'"tei tepaniwadte‘e nendtiwag a’‘cawalye ma‘a‘ a‘ckapiwa‘'. MICHELSON] FOX CEREMONIAL RUNNERS 17 To-day, to be sure, there are no fast runners here in the Meskwaki country. As they are not in the habit of fasting, they do not receive blessings. That is why those called ceremonial runners are no more. Though sometimes they are organized, yet those sent on errands are unwilling to do so. That is why it is hard to hear of it when anything happens. Sometimes when some one dies it is not heard of at the time; later on when anything happens it is heard here in the Meskwaki country. A long time ago this was the work of the ceremonial runners, when they still existed. To-day there are none of those called ceremonial runners. To-day there are only the ceremonial attendants. But the ceremonial attend- ants are also very lazy. They are not in the habit of being care- ful when a gens festival is given. And that is how it is. To-day these Meskwakis are not careful with regard to anything. The younger people are throwing away more and more of all their heritage. The younger people do not think anything of anything. Because they are not careful is why they are weak. While these ceremonial runners still existed the Indian was careful. At that time these ceremonial runners watched over things. That is why the Indians at that time were careful. And every spring these ceremonial runners went about early in the mornings entering the wickiups. That very likely was what happened to these Indians a long time ago. And whenever it was fall these ceremonial runners did the same thing. In a way they went around looking for news. If it chanced they were employed by anyone for some purpose, they would be hired to run around, and they went about telling the people. That is how it was a long time ago; to-day it is very different. It is not as it was. The white man has ruined the Indians. Before he was ruined by the white man, the Indian long ago also had his own laws. That was the way of the Meskwaki. And these ceremonial runners were there when the counsellors counseled. It seems as if they were called upon to decide when (the counsellors) were unable to decide the question. Then they made the decision. Whatever they said went. And long ago before these white men came, these (ceremonial runners) were they who had full control as to what the weather was to be. Whenever they desired water to rain then these persons called ceremonial runners would conjure. That is what is reported of them. It is said they went some place where there was water, and splashed water up in a river. It is said that as soon as they threw tobacco as an offering they then bellowed strangely in the water. It is said that they surely bellowed like manitous when they splashed up the water. It is even said that this water always became a rainbow. It is said that these persons called ceremonial runners had very full control 18 BUREAU OF AMERICAN ETHNOLOGY [BULE, 85 Na’‘ka pe’ponig dyigi’megu wiwindnetamd’gip". A'‘a'simike'si’- yanigi me‘to‘sé’/neniwA 4‘anema‘tcitte a'a‘tci’mo‘'da*tci mia‘a‘'™. Inipa’pe’ d*manetd'ka’‘sowa%te™. Na’‘ka ma‘a’g ago/ni'kig a'ma- wita‘cipenina’wiwa‘tci me‘ta‘kwi’megu ago’ni‘kig a‘ta‘ci‘ca‘cacdga- 5 tci‘cinowa'tc", A'tmanetowi/mowa"tcipa’pe‘e mamaiya’megupa’- pe. I’n d‘ca’wiwa%te™. T’/ni ki'ci'cawi’wa*tcin a'nawa‘tcinaga’- mowa‘te fyad'pwawinana'i‘ce'kita’mowaé‘tci*. Mani*tea’‘in a’‘cka- pawina’gamon A‘ci'segi’pi'". I/n dna‘tei’/mowi"te a’‘cawaiye me'to- ‘sine/niwag*". Inu’gi wi’n a’gwi kigo’'i ke'kiinetagini ma’na me'to- 10 ‘si’/neniw™**. Inugi aiyd‘nina‘'i mo'tcigi'i ma’n ind“tcimo‘ete awita’- megu ti’pwa'‘ta‘'s ana‘tcimo’‘atan™. Manittea’ip i’n 4’‘ci‘segi na’gamon"™": Manetowii‘ina’gamoni'', ManetowiTina’gamoni Ti, 15 ‘O ke‘tcimya‘kaga'i'1i nitpepe‘ckwitepe'sa’‘egopi'1', Manetowi'i‘inagam®6ni'l', Wi'aiyogiyanii', Manetowi‘i‘inagamoni'Ti. Ma’nip 4‘cina’giwa%tci ma‘a’g a‘cka’paiwag d‘manetd‘'ka’‘sow4- 20 “tcipa’pe'*': ina“tcimaweni’wiwag*". Awa‘imanig’’‘ipi nenu’‘swi‘uwiwina’ awawa"tci'i ‘A'tiwi'l/ gawa- ‘to, A’owi na‘ime'tegoni‘aiyo’/wa"tcinip a'tiwa'l gawa"te": ind“tei- miweni’wiwag**, Na’‘ka ku'pi‘tci‘i‘utéi a‘ka‘ketdnig*". I’nip iyi’g a‘pe*tcikiwawiwa’gipi‘ape™. A‘kawApamegwiwa‘*tcipape* 25in™". J’nip a'cike'kineta’mowa‘te A'keteminawe’‘siwA“tci na’ ‘ina‘ ii‘ ketemina’gowa‘tci ma‘a‘l manetowa'l kiteminago’wa‘tei'. Ma/’ni na‘ka’ "te i‘cawiwate’’. A’gwipi winwawa ma‘a’n A‘sai’yi‘Ani na‘ipe- ‘se ‘kamo’wa‘%tcin™": awa‘imaiyani ku'pi‘tci’‘alya’nip ini’n uma‘ka- ‘se’‘wawan A‘ci‘'td’wa%tcin™. Me'to%tci tata’gi pend’ “te a‘ai‘ai’ya- 30 wa%tci ma‘a’ni‘ cipi‘seniwa’nip": i/n Inini wa‘te uma‘ka‘se’ ‘iwa*teci ku'pitei’‘aiyan™'. J/n and"tcimaiweni’wa‘tci ma‘a’g a‘cka’paiwag*", Na‘ka’*te uwi’ya‘an 4‘nepd’‘ini‘te inigi’megu kiwi'a‘tci’mutcigi miwa’ganeg**, Na’‘ka kiwi'a‘tcimo’‘atcigi wi'nana‘i‘cima’ni*tci'i mai‘a’ni nape’ni*tcin™. Na’‘ka winwawa’megu na’‘ina'l wiéipiwe- 35ne’me‘tcin inini tci’paiyani niga’n &‘anemitanu’‘siwa‘%tci ma‘a’g A‘cka/piwag™'. I’/nip a'ca’wiwa'%tci ma‘a’g™*. Ina"tei’/maiwagi ka/‘kya'ag™". Inugi wi’na kina’n a’gwi ke‘kineta’magwin aiyd’- ‘nina’ &‘me‘to‘sineni’wiyag*”*. Nand‘ckwe’megu kete‘cime'‘to‘sa- neni/wipen™. Initea'i wi/*te a‘ckami‘ane‘ki'iyag*”’, &‘pwawiwi- 40 gii/‘siyag™”*. ‘O’ na‘ka’“tci ma‘a’g i ‘kwaiwag a’gwi wigi'siwa“tein inu’g*!, Me'ce’megu i'ca’wiwagi ma‘a’g*". Manigi‘i' sagi’**te fi‘a’wiwA%tci me‘cena’/‘megu tcigapa’‘kwe kiwi’tiwag*". Na’‘ka mo‘tei’megu Inu’gi wipipiti’ge'a’wiwag™". Me‘td’*tci mo’ ‘kuman i‘ne‘ciwand“tci‘enag*”*. I’/ni wi/‘te i‘ca’wiyagw inu’g*", Cewéa’- MICHELSON] FOX CEREMONIAL RUNNERS 19 over whenever it was to rain. That it seems was why these Indians a long time ago were fond of these ceremonial runners. And in winter they also had control, it is said. When it was too cold, when the people were cold, they told them. Then the latter would con- jure. And these (ceremonial runners) went to the snow and took off their clothing there and rolled naked in the snow. Early in the morning they would bellow like manitous. That is what they did. As soon as they had done that they stopped to sing before putting on their clothes. This, it is said, is how the song of the ceremonial runners goes. That is what the people of long ago said. To-day this people do not know anything. To-day, at the present time, even if they were told this, they would not believe whatever they were told. This, it is said, is how that song goes: The manitou song, The manitou song, Oh, it might happen that I shall be scalped, The manitou song, I shall use on them, The manitou song. That is how these ceremonial runners sang when they would con- jure; such is the report regarding them. It is said that yon buffalo horns are what they used when they beat the drum. They did not use sticks when they beat the drum; such is the report regarding them. And a buffalo’s heart was dried. It is also said that they took this always with them. It would watch’ over them. That, it is said, is how they knew they received their blessing at the time they were blessed by the manitous who blessed them. And this is (another thing) they did. It is said that they were not in the habit of wearing buckskin moccasins; they made their moccasins of buffalo hide, it is said. It seems as if when they went repeatedly on long journeys, these, it is said, lasted longer; that is why they had their moccasins of buffalo hide. That is what is reported of these ceremonial runners. And when anyone dies they are the ones who go about telling the news in the village. And they are the ones who go about telling those who are to lay the dead to rest. And they themselves, these ceremonial runners, as soon as the ghost (i. e., dead body) is begun to be led away, continue to walk in front there. That, it is said, is what these did. That is what the old people say of them. We of the present generation do not know. We live blindly. That is why we are becoming fewer and fewer, because we are not careful. Oh, moreover, these women are not careful to-day. These do anything they please. Now when they (are supposed to) live outside they 2 This translation is purely mechanical and does not pretend to make sense. Note that the song below (p. 29) differs slightly. 20 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 ‘kindna pe'ki’megu kemenwa‘kuni’gipena kete'‘cité’‘ipen inu’g™". Ma‘a’gi wi’n a‘cka’piwag ayaé'ita’gowa"te a’gwi pa‘ciwitaiwi i‘kwi’- WA wigi’yapeg i‘ki/wita‘tei tcigapa’tk”’*. Na’‘ka piti’ge pe’‘ki ele wigi’ yapeg i‘a’wiwa"tci ne‘ckinégod’gipi a‘cka’piwa‘™. . 5 Agwigi’' ma‘ag inina'i na‘i‘uwiwiwa"tei’nipi'i ma‘a’g a‘cka’pa- wag*'*, Me'to’"te ini’‘megu iyi’g a‘keteminawe’'‘siwa‘te &‘pwawi- ‘uwiwiwa‘tcip'. Ma‘a’g u'ckinawii‘iwa’gip'. Me'td’4tei tata’gT p- wawi'utami'e’gowa"te uwi’wiwat®. Ini’yatug dne’te' a'ketemina’- eje gowa‘tci kiteminago’wa‘tci'l manetowa'. 10 Na‘ka’*tcipi ma‘a’g a‘cka’ pawagi na’ ‘ina'i kigino’wa‘tcini pagwa- *tei‘ci‘cipa'l’ saA‘kA‘Amawawa‘tcin™", me'td“tei taita’g &‘aniwi’‘sani- “tei ma‘a‘l’ ci’‘cipa''s; me'td’“teip i’ni‘ ayi’gi ta’gwiketemi’nag6- tugiig inittea’/‘yitug™. I/ni wa’*tcit sa‘ka‘amo’wawa"te dyi’gi na‘ina'i kigino’wa‘tcin™*. Uwi’gewawi wa*tciwi‘ca’tanigi na’*ka 15 wata’panigi nana’w indpyd'se’nitug**. Wigiydp a'ta‘cikigé’nowa‘te i’nip anapya’‘senigi na’‘ka wa‘tcike'si’yanigi na’‘*ka wA‘tcipagi‘ci’- monigi nana’w A‘citiyd‘senigi ma’ni kendta’‘ip'". I’n ana*tcimegu’- ‘siwa‘tei ma‘a’e a‘cka’paiwag a’‘cawaltyema'l Me‘ckwa’‘ki‘ag a‘cka’- piwagima' 4’netcig aya‘pwawipya‘tci mo’‘kuman™*. Awa‘imanigaé’- 20‘ipi kigdino’wa*tcini pe‘cege'siwi/nitep': i/nipi me’‘tend' kakiga’- nowa‘tci winwai’wa mi‘a’g a‘cki’piwag 4’/netcig*'. A’ewi kigo'i kuta’gi na‘ikigénowa‘tci’nip". Na’‘k a’gw ane’mo‘anti‘ cé‘cki’megu uwi/nadtepi pe‘cege‘siw uwi’nitep", ‘Iwa’g A’‘cawalye me‘to‘sine’- niwag*', Ini nin A‘na‘ine'ta’gdyan 4‘a%tci’mowa‘tci pa‘ci’to‘ag*", 25 Ini*tea’‘megun4‘ ni’n 4‘cike'kine’taman™": &’gw dwa‘sima‘ 1‘ci‘d- 4teimo’yanin inu’¢*"; ci‘cki‘megu na’/naga‘te ane‘ta’giyan aina“tei’- moyan"'; 4’ewi pa‘citowaé’yanin"": pa‘citowaiwandani’ga'i ma’ ‘iyaiga paA‘citowatu’ga'ig*"™, I’n a4na/*tcimute &*‘a‘ckiketemina’we'si‘tci ma’n a’‘ckapdwa, 30 mime’ “teind' a’‘ckapaiwa. Mani’yatug a‘ta‘suguni’te‘*': meda‘sugu- nigwiin"", Pe'kime’gup dna’wi'tow™"*. O'sa’nip a‘se’mi'egw ii‘pa’- ‘segwittc'. A'mawiwi’‘seni*te'". Me'sigwa’‘ipi wa’‘tea‘ap", na/‘k ste Ame‘kwi'‘d‘sdwanagon"™", nendtiwi'a'penya'", na’‘ka nendtaiwime- ‘ciminé‘a‘, na’‘ka nendtawi‘umi’na‘", na’‘ka nendtiwi'si’‘sepa'kwi- 35 ini’yitug d‘ci‘a‘caAmete’®. Ackitca'i ku‘tei’‘ip a&’gwi tceaiga’tagini ma’n™:; a‘'ckwata’mwap", ane‘kime’gupi wi’‘seniwY*'. Ka‘dni’- yitug d‘waipimatote'ca’te’*. Na’‘k dwa‘i’mi menagwa‘cki‘ &‘ana- po'kite'*; ata’nenwi"tci nak d'sige’natwa%te a’‘senyin™'. J’n ina*tcimiwe’niwi‘tci ma’na neniw’**, Na‘ka*tci’megu pe’ponig MICHELSON] FOX CEREMONIAL RUNNERS DT linger near the side of the lodge. And they even begin to stay inside to-day. It seems as if the white man spoiled us. That is why we do so to-day. But we think we have very good rules to-day. When these ceremonial runners were still numerous a woman wouldn’t dare to linger beside a wickiup. And they were sharply forbidden to dwell inside a wickiup by the ceremonial runners, it is said. And at that time these ceremonial runners were not in the habit of marrying, it is said. It seems as if that also was how they were blessed, not to marry, it is said. They were young men, it is said. It seems as if it were probably so they would not be bothered (by their wives) if they married. It seems likely that they were told that when they were blessed by the manitous who blessed them. And it is said that these ceremonial runners, whenever they cele- brated gens festivals, burned tobacco as an offering to the eider ducks because it seems as if these ducks were fast flyers; also it is said it seems as if they were jointly blessed by them. That is why they also burned tobacco as an offering to them whenever they cele- brated gens festivals. Their dwelling was probably placed in the open (?) to the south and east. The wickiup in which they cele- brated gens festivals, it is said, this long wickiup, was placed to the north and west with the end in the open (?). That is what is said of these ceremonial runners, the Meskwakis, who were called cere- monial runners long ago before the white man came. And it is said whenever they celebrated gens festivals they offered deer brain; that, is is said, is the only thing these persons, called ceremonial run- ners, offered when they celebrated their gens festivals with solem- nity. It is said that they were not in the habit of offering any other thing when they celebrated gens festivals. And it was not a dog, but brain only, deer brain, so the people of long ago say. That is what I have frequently heard when old men spoke of it—it is really how I know it; I am not exaggerating to-day in telling of it; the way I tell it is only exactly as I heard it; I am not lying, for if I lie these (old men) must have led. That is what this ceremonial runner, the last ceremonial runner, said when he was first blessed. This, it seems, was the number of days he fasted; it must have been 10 days. It is said that he was very weak. He was helped by his father, it is said, when he arose. Then he went and ate. Corn, it is said, was cooked for him, and beaver tails, Indian potatoes, and crab apples, and Indian berries, and Indian sugar—that probably is what he was fed. At first, indeed, it is said, he was not able to eat all this; it is said he put aside (some) ,° and, it is said, he ate a little. And then, it seems, he began to take a sweat bath. And he boiled yon pepper weed; then he 3 Rendered rather freely. 99 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 i‘wipimama‘ka’taiwitte’. Na’‘k ini‘tea’‘yatuge na’‘k a‘maimeda‘su- gunite‘e ni/‘swine'siw’*: ini/ydtug A‘ta‘sugunite’’. Ini“tca/‘tyatug i‘mawiketeminawe'si’te‘e ma’n A'kwiye’'séi‘te ini‘tca’‘yatug**. Kabd’twe wi’n 4’‘nepa‘te a‘kand’negu%tei negu’t 4‘4%tcimo’ ‘egu*tei 5negu’t", “Nat ini nin a&‘ketemi’ndnan™,” d‘igutcipi'i negu’t", “ma’nittea’ a'cita‘cikutaga‘pené’‘toyani kiya’wi, dgwi%tca’‘me- gumi‘ u/wiyd'a ketemi’nd‘kin™. Initteda' ni’n a'ketemi’ndnani mani‘ted’* inu’g*". Ki‘aé*tcimo‘ene,” dtigute‘e negu’t™. ‘‘Mani- “tea wapa’ge nawiki‘cegige wi‘tcina’wa‘kwigi ki’‘*“t. Sipdwi pe’- 10mapyaw™'. Ini*tea'i wé“tciwi’‘cataigi ki’‘4‘; ki‘d'cowi/megu: ina‘in i‘apl‘a’piyan™'; ina‘tca‘megu ki‘néwi; kitwAapami’‘tca i‘a‘pi‘ta’- ‘ckaiyan™. ‘O’ maime'‘ci’'k 4’gwi i‘ndwi’yanin™": ni‘aniwi'sa’megu; nai’piwina ina‘ini ki‘pyinutdn A‘api‘apiyan™",” 4/‘igu¢tci negu’t 4/'to‘ki"tei*. 15 Wa’panig a‘a‘tcimo'a*te d'sa’n™. “'O’ negwi’'i,” a’ ‘igu%te d'sa’n"", “ini/megu ki’‘i‘cawi,” 4/‘iguttc'. ‘“A‘cimendgini’megu ini Wi'i‘ca’wiyan"",” a/iguttc!. Initea’‘tyatug ite’p d‘dte‘e’yatuge' sip6g d‘pya’te‘ ina‘ 4‘api’‘apitte’™. Wa*tciwi'ca’tanig u’tagame nawiki‘cegin a‘api’‘api‘tc'. Kabd’twe wi’na negu’t a‘kitanwiwi- 20giipu’‘soni*tc’. A'pwawi/megundiwa‘te", ‘‘Waguna’‘yatug*’?” a‘ci’ta‘a%tcis. Wanatd'k a‘api’‘apittc’. Kabd’tw ana‘sa’mapi‘te i‘pya‘tcipagi’‘cini*te a'wa’pama‘tc™. “Ci! pe’ki ni’‘ka ma’n Aniwi’ ‘situg**,” a‘ci’ta'a%te™. A‘teage'ci'é/‘ini“te a‘waiwene’ ‘sini*te ini/n™!", A‘wA’pawa’/pama"tc*. Nak = a‘tcage‘ci‘é’‘ini“tc™. 25 Kabo’tw 4‘kand’negu*tc", ‘‘Na‘i’, i‘ce’megu nete‘cawi mani, a‘kikiwipa’‘oyan™',” a’‘igu%tc', ‘‘nekikiwipa‘u tatagi ni’na ma’n ii‘kikiwi/‘saiyan™". Kendwi‘tca' a‘pi'ta'ckaiyan™'? A'‘e’ nina’ku'i keketemindne nina ku‘te dgwikégd’‘ ina‘pate'si’yanini ni’n™‘; agwl’megu kigd‘ i‘cina‘iwe'si’yanin™. Cewaé’na wi'wind’‘igwina 30ina‘imata’‘cigwin™'? Na’‘ka negu’ti wé’‘siyaw 4’tamani me‘ce’- megu mani mene’‘si kegydta’megu tea’gi kiyu’‘sé‘ka‘ a‘pi‘tei‘aniwi’- ‘saiyan™. I/ni‘tca' inug a‘ketemi’ndndni wi'i‘ca’wiyan™. Ki- ‘aniwi'sa*tca'!. Ma’nittcit i'i’tamani kiya’wi, ‘a‘ckapdineniw™**.’ I’ni i‘ine'ki me‘to‘sé’neniwa ka‘ki’netaga kagd’i na’pwa'kat™. 35 Ki‘tepanegwa‘tca'i ne‘ki’megu wi'me'‘to‘sineniwi’wandén™*. Ni’- naiyd netepanegwa ma’n ipiwai’yiwit a’nenagi ki’witat’. I/n ind*tcimo’‘endn inu’g*™", Ku‘tci’‘i pe'ki’megu ki‘a‘tcimo‘ene wi'l- ‘ca’wiyani pe’‘k Anemime'‘to‘sineni’wiyan™™. Ma’na me'to‘sd’- neniwa ki‘anemi‘a‘se’mi‘awa kigo’*'. A‘ci’megu‘sa’naga‘ki ki‘ane- 40 mi‘ci‘and’‘kdneg*¥“*, Na’‘ka me‘cena’‘megupi pend’ “tci ki‘anemi- ‘ci'and’/‘kaneg*™4*. Mod'‘tci/megu pend’“te u’wigit u’wiyd‘a ki‘ane- ‘kdnegopi’megu i‘tmawiwita’mawa‘tei kigd’*". Na’‘ka mawa“tcitite — ele kigd‘itci kina’megu ki‘and’‘kaneg*”“*. 7 [Itpwawi‘tca'i'cagwane’- moyan™*, Ini‘tcd itmi’nendn anwa’“tciwen™'.” Ku‘ckwa‘tcineni’- MICHELSON] FOX CEREMONIAL RUNNERS 23 bathed and poured water on the rocks. That is what is said of this man. And in winter he began to fast earnestly. And it seems he fasted for 12 days; that, it seems, was the number of days he fasted. Then it seems this man hastened to be blessed when he was a boy. Soon, when he slept, he was addressed and told by one (person), “Well, now, I bless you,” he was told, it is said, by one, “now, al- though you have made your body suffer the pangs of hunger, no one, indeed, has blessed you. So I bless you this day. I shall inform you,” he was told by one (person). ‘“ Now, to-morrow at noon, you will go south. A river flows by (there). You must go south of it; you must cross it; then you must keep on sitting there; you will truly see me there; you will notice how fast I can go. Oh, perhaps you will not see me; I shall go very fast; however, I shall come to you where you are sitting steadfastly,” he was told by one (person), and he awoke. The next day he told his father. “ Oh, my son,” he was told by his father, “you must do exactly so,” he was told. ‘ You will do what- ever he told you,” he was told. So it seems he went there, came to a river, and remained seated there. He remained seated on the south side across the river at noon. Soon one (person) went about there whizzing. As he did not see him, “ What, pray, is it? ” he thought. Unconcernedly he remained seated. Soon as he sat facing him he looked at him as the other came and alighted. “Gee! he probably is a very fast runner,” he thought. The other was tiny and beautiful. He kept looking at him. And the other was tiny. Soon he was addressed, “ Well, I merely do this when I run around and around,” he was told, “I run around and around in a way when I fly about here and yon. Did you see how fast I go? Yes, I bless you, though I am not a good hand to make anything; I am not good at any job. But who will there be to overtake me? And when I say one day I might walk over nearly this island I am so fast. To-day I bless you to be so. You will be very fast. This is what you will call yourself, ‘ceremonial runner man.’ That is what the people who know anything, who are intelligent, will call you. Verily, they will be fond of you as long as you shall exist as a mortal. This one who has fathers and dwells in the smoke hole is fond of me. That is all I tell you to-day. Yet I shall tell you what you are to do if you continue to live very long. You will continue to help these people in anything. They will continue to send you on dif- ficult errands. And they will send you on errands no matter how far off. Even if any one lives far off you will be sent on an errand to tell him something. And where there is a gathering you will be sent on an errand for something. So you must not be unwilling. So I shall give you willingness. I shall give you the quality of . ~—_ 94 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 wiweni kiminen®*. Na‘ka’‘tci ma’n™". Na’‘ina‘ 4‘a‘cki’pyaiyan i‘api‘a’piyan a’gwi ndwi’yanin™*. Ini ku*te a'wdpatd’nendn™, Ini*tca'i wi'i'ca’wiyani ma’n ii‘ca/wiyan™'.” . Ini’ydtug a‘igu’te‘e inini nond’‘ka‘an™". 5 “Agwi%tea’i me‘to'si’/neniw ina’‘i ni’wu'kini neguta’‘i‘ci'and'ka’- neneg®*. Me'‘cena’‘megu ki“tci‘ckwe’‘wawag ina’‘i neguta’‘i ki‘mai- ya'cka’wiwagi cewii/n a’gwi wi'nd/wu'kin™. Winagi' i’n u‘te i‘ketemi/ndnan in a‘ciwita’mondan™. Inu’gi ma’n Aa'ta‘cikakand- neti’‘enani ka’ta‘tca’ dnwii‘ta’wi'kan 4’nenin inu’g*". Kawa’g 10 4gwimé* minenanin d‘ciketemi’ndnin™*. Ki'minene ku‘*tci’megu ki‘ci‘aiya‘tcimo’‘enan™",” a4’‘igu*te Inini ndnd’‘kd‘an™. Wi’naga*‘ 4‘poni’meguka‘ckika’nawi‘tc™. Ke'tena’megu 4'wapipe‘ki’nawi- 4tcl’| Ke'tena’megu 4‘wapipe'kini’taé‘a‘tc'. Na‘kagéi neguta‘ A‘ta‘ci’ta‘a4te!, md‘tci’megu ke‘teigamig*"; a‘kita‘ci’ta‘a4tei na’ ‘ka 15 ki’‘ce'sdni wawu‘tci ke‘tcini‘tci na‘ka’megu Anemi'‘cine‘kini‘te a‘kita'ci’ta'a%te™. ‘O’/nittca' na’‘k &'wipi'a'tcimo’‘egu‘te": “Na', ma‘kwa‘tci’megu ki‘anemime‘to‘sineniw™",” 4/‘iguttc'. ‘“Agwi mani mya’netegin i‘nene‘kénetamanin™,” &’‘igu“te", ‘‘cai‘cki’megu me’nwikegi ki’‘nagat**. Pend’ “te i‘ci'and‘ka’nenege ka’ ta ki'satane’- 20mo‘kan™*, Ca’‘cki ki‘nene’‘kénemi na’‘ina‘'1 wapi'and'ka’neneg**. Ca‘cki’megu 4‘ci‘a%tcimo’‘enani ki’‘wapat**. Na’*ka ma’ni: a’‘sailya ki‘tcigapya‘cwawa in i‘inapina‘te™. Na’‘ka kemaiyawinegi ke’‘ka- tegi ki‘sd’gi‘dwa a’ne‘ki'l I'wawitatigi na‘iwani’‘kayan 4‘ci‘and‘ka- ne/negin™, Ini na’‘k 4/‘cikegi nawa‘tcima' ma’n™"., Ki‘pene“tca'i 25 pwawlini'ca’wiyane ki‘waniwani‘k 4‘cand'ka’neneg*". I’ni‘tea' ki‘wi'ci’ginet“*. Na‘ka’‘tci ma‘a’ni ma‘ke’‘sé‘ani—ku'‘pi‘tci’‘aiyi ki'uma‘ke'sii‘ T‘i'cipe'se’*kaman™". I/n 4n4‘tcimo’‘enan™". “Pe/'ki wina’megu wi'cige’‘siweni ke’minen™*. Ki*tci’‘ckwe‘agi na/‘ka niwu’‘k®, pemu’‘ke a’gwi wi'me’‘cu‘kin™"*. Ni’naiyd agwi 30 na‘ime’‘cwi"tcini pi/pemwit**. Ini*tea’‘megu I'pi‘tcawiyan 4‘pi'tca’- wiyani ki'penema'i tapwi'ta’wiyan™™. Na’‘ka ma’n i‘kwé’wa fine’t**, ka’ta ta‘ci‘kawi/yagan™. A’gwi wiwene’'si*tcin™. Ki’- nama‘ A‘ciketemi’nénadni ki‘ne‘ciwana’“tci‘egwa i’na ki‘pene ta‘ci’- ‘kawat®. Ku‘tci’'i wiwe’ne'siwa’ cewé’na Ma‘tcimaneto‘an awa‘s Z5i'ci'and'‘ki'eg™™**, Initteai wi’4tei mya/ne'sittei ‘i’yan™. A’gwi kwiyena’‘i‘tcini ma’n ikwa’w**. Ini‘tca* uttci wi%tci ne‘cki’- menin™. Naka mamya’/notawa ma’n i'kwa’w™*. I’/ni na/‘ka ma’n A‘ciketemi’ndnan"": ne‘sa‘sa’‘kwe i‘ kwa’wa mya’notite ke‘tcine ikiwita%te a‘kiwita’/wanin™". Mani‘tea‘ ti'ca’wiyan™'. Ki‘pe’ne 40 mya/notata ke'tcine ki/witdte a‘a’wiyani ki‘pana“tci‘egwa’megu, ki‘pana’te's'. I/ni wi'i'ca’wiyan™", “Na’‘ka wi‘tcindwa'‘kwigi’megu uta’ ‘kwe i‘anemi’‘aiy ani neguta‘ i‘aiyan®*. Ini na‘ka negu’t a’nendni wi'a‘kawdpa’taman"™, A'‘ci- ‘sa‘sa’/gimenan T'i'ca’wiyan™. Na‘ka*tei ma’ni. Kikiyu’‘séyane 45ma’n 4’‘cikeg I'mi’*tciyani mena’‘ckun6n i‘cité’‘éyan™, agadwa’- MICHELSON] FOX CEREMONIAL RUNNERS 25 tranquil(?) braveness. And this: When you first came, when you were seated you did not see me. Yet I show you that. You will be exactly as I am.” That, it seems, is what he was told by that humming bird. “Verily the people will not see you if you are sent on an errand some place. You may meet your enemies somewhere there, but they will not see you. Now, that is how I bless you in the way I tell you. When I speak to you here do not disbelieve what I tell you to-day. I have not yet given you the gifts with which I bless you. Yet I shall give them to you when I have thoroughly informed you,” he was told by that humming bird. He himself was unable to speak. Surely he began to be different. Surely he began to think differently. And his thoughts wandered, even to the great sea, and his thoughts flitted around where the sun rises and sets. And then he again began to be told: “ Well, you must live morally in the future. You must not think of what is evil,” he was told, “ you must follow only what is good. If you are sent far off on an errand do not hate to do it. You must only think of me when you are sent on an errand. You must only consider what I tell you. And this; you must cut a strip off a hide and fasten it. And you will tie a little on your right leg so that if you forget (something) whenever you are sent on an errand it will be named. That also is how this (must be done) first. If, however, you do not do that you will forget what you are sent for. So you must think firmly of it. And these moccasins—you must have moccasins made of buffalo hide to put on. That is what I tell you. “T give great strength. And if your enemies see you, if they shoot at you they will not hit you. Any one who has shot at me in a lively manner has not hit me. If you believe me you will be the same as I am (in this respect). And do not bother the persons called women. They are not handsome. If you bother with them they will spoil you in accordance with the blessing I have bestowed upon you. Though (women) are handsome, yet they are mostly employed by the Evil Manitou. That is why I say they are bad. These women are not right. That is why I forbid you. And these women regularly menstruate. And this is how I bless you; it is against my religion for a woman, if she is menstruating (to dwell) near wherever [I live. Verily you will be this way. If, however, a menstruating woman lives near where you are, she will ruin you, you will lose your life. That is what will happen to you. “And if you are going any place you must start on the south side. And that is another thing which I tell, over which you will watch. You will do as I tell you in making my holy gift to you (?). And 18283 °—27——3 26 BUREAU OF AMERICAN ETHNOLOGY [ BULL, 85 taman"*: mana“tea'i ma’netowi'u’mimiwa ‘i’‘amwat*‘, mena‘cku- nonima‘' agawa’/taman™, ‘O/ na/'ka kuta’g agawa’tamane kigd’‘j po"kwi'ag Amine’‘sa‘tcin i/‘amwa‘tte!". Ini na/‘kanig 4'ki‘ci‘a- “¢tcimo‘enani’megu. Aniwi’‘siwag*'. Keke'kine’mawag A‘ci‘cani- 5wi''sawa%te', Inittci' utei wa’"te ini’g a*tcimo’‘enan™., Ka’ta kuta’gi mi’“tei‘kani na’‘ina'l neguta‘i pend’ “te i‘ci‘and'ka’neneg***. Ma’ni wi’na pwawineguta’‘i wi’‘aiyane me‘ce’megu Anamowa‘tci ki/‘inam™™, Ma/’ni‘tea'i na’‘ina‘i neguta'i pend’“te fyai’yanin™. I’nittca'i keki'ci'a‘tcimo'en™. I’ni na’‘ka ma’n_ fi‘ci‘d*tcimo’- 10‘enadn™*. Ka‘d’ni na’‘ka ma’n™', Me'to'si’neniwa nepd’‘i*tcini mime‘ci‘ka’megu ki‘and‘kanegop'. Ini na/‘ka ka’ta kigo'i me- ‘ckwagi kiwiwe’to‘kan™". Ka’ta nana’‘ci wani’‘ki‘kani ma’n i/nenin"™, Ne'sa‘sa’‘kwe me‘ckwagi wi'kiwi’wetdg*". Me'td*tei tata’g1 ma’nA naé’po'it ume‘ckumi 4&‘nagi’‘sanig ina“tea’‘u*tei wi’- 15 “tei ne‘cki’menani me‘ckwa’gi wi'kiwiwe’toyan™. Na‘ka’"tei ka’t u’wiyii'a kaka‘tcimi’yaigan a‘pi‘tcikiyu’‘séyan™': cé‘cki’megu ma- ‘kwa’*tei ki'kiwi‘aé“tcimo‘dwa me‘to'séi’neniw fna‘kamiga’tenig*". Ini*tea’ na’*ka ma’n fi’nendn inu’g™", Na‘ka’*tei me‘to'séneniwa te’powiait®, and‘ka’neneg**', ma‘kwa“tci’megu ki‘kiwiwita’mawaw™**. 20 Na’‘ka ki’na na’‘ka ma‘kwa‘te1’megu ite’pi ki’‘a wa’tapag a‘ckwa’- tiimegi ki’'tcitap™. Pwawika‘ckikwaiya‘ko’wawat", méame'ci‘ka’ kina ki'kand’negop i‘pa‘ko’wiyani. Ini*tcd‘ A‘pa'se’gwiyani wi'd- “tci’moyan a‘ca’wiyan"™, é'mama‘katéwiyan™", a‘cika‘ckigé‘kinake- teminawe’‘siyan™', i‘a%tci’mo‘a‘te™. Na’‘k i‘kwaiya‘ko’wayan™. =ts/e 25 A‘cité‘aiwanini’megu wi'i’‘cigenwi. Na’‘ka ki'tipwe’megu iino’wi- yan™, A’gwi ianwi'to’negin™. Anowiwandni’megu wi'i'ca’wiwagi ma‘a’gi nend’tiwag*". Ini na/‘ka negu’t 4na*tcimo’‘endn™". Ki'wapata’megu ma’n &’nenan™*. Ka’t anwi'‘ta’wi'kan™". “Ka‘d’/ni na‘ka’“tei ma’ni: a‘cA’menege ka’t anu’‘si‘kani kigo'™. 30 I'teigatamani’megu kii‘ci’ ta’. Ayi’g i’ni na’‘ka negu’t 4'a*tcimo’- ‘endin i‘wApa’taman™, “Ka‘d’ni naka ma’n ii‘cine‘cki’menan™. Ka’ta mya’neteg ino’- wi‘kan™'; mya’ne‘kini kana’winan atyo’‘kan™". Na’‘ka kuta’g*®™, Ka’ta na’‘ka ki‘tcime'to‘'si’neniwa ta‘cimi’yaégan™’. Na’‘ka 35 kuta’g*". Ka’ta ki*tcime'to'si’neniwa uta’‘wi'emi kemdtemi’- yigan™. Jnigi’' A‘cawi’wandini ma’n A‘ciketemi’ndnan a/gwi ia‘semi‘egwi’yanin i’n i‘ca’wiyan"™’. Initeati wa’*te 4¢tcimo’- ‘endn™", “Naka ka’ta wApa'sinemi’yigan i‘kwi’w“‘, ketd’‘*kwaydma- 40mai'*. Na‘ in &’nenain™. Na’‘k a’pend‘a ki'menwitd’tawaw’*. M3o'tciku’‘megu utayi’/maiga'a ki‘'menwitd’tawaw i‘aneminéiwat*. Ini na’‘kin ana“tcimo’‘enan™". Agwittcdi’ mya’ne‘kin 4’nenan™": wiiwene’t®'. Na’‘k a’gwi mya‘cime‘nanin i’n f&’nenan™. Pe'ki’- megu kemenwiwi’tamon"*. Kawa’g dgwimi'i ketemind’nanin™, 45 Ki'ci‘aiya*teimo’‘enan I’ni i‘ketemi’ndnan"™", MICHELSON] FOX CEREMONIAL RUNNERS Dk this: If you walk about, if you think of, if you desire to eat meat, this is how it is: The turtle dove is what you should eat if you desire meat. Oh, if you also desire another kind of (meat) you should kill quails to eat. That is another thing I have told you. They are very fast. You know how fast they are. That is why I told you about them. Do not eat any other kind of (meat) at the time you are sent on an errand somewhere afar off. Now, if you are not going some place you are to eat what (others) eat. This (injunction) is whenever you are going somewhere far off. Verily, I have now told you that. And now this (is another thing) which I tell you. And this is another. As soon as a mortal dies you will certainly be sent on anerrand. And now do not go about carrying anything red. Never forget this which I tell you. It is against my rule for red to be carried about. It is because in a way the blood of the dead stopped flowing that I forbid you to carry about that which is red. And do not jest with anyone as long as you are walking about (on an errand) ; you must merely quietly tell the people what the news is. Now, I also tell this to-day. Moreover, if the people hold a council, if you are sent as a herald, you must quietly tell the news for them. And you must go quietly to the east door and sit down (there). If they are not able to decide a question, you will surely be called upon to make a decision. Verily, when you rise to your feet you will tell what you have done, how you fasted earnestly, how you were able to be blessed, you will tell them. And you will decide the question. Whatever you think will be so. And you must tell the truth in what you say. You will not be disbelieved. These Indians will do what- ever you say. And that is one other thing I tell you. You must con- sider what I tell you. Do not disbelieve me. “And this is another thing, if you are fed do not fail to eat any- thing on your plate. You must determine to eat all of it. That also is another thing I tell you to consider. “And this is another thing I forbid you. Do not say anything bad; do not use bad words. And another thing. Do not also mock your fellow people. And another thing. Do not steal any of your fellow people’s possessions. If you do that, whatever you do, this way that I have blessed you will not help you. That is why I tell you. “And do not make fun of women, they are your sisters. Well, that is what I tell you. And you must treat children well. You must even treat domestic animals well if you see them in the future. That is another thing I tell you. What I tell you is not bad: it is good. And I do not speak evilly to you when I tell you. I am speaking very good to you. As yet I do not bless you. As soon as I have thoroughly instructed you, then I shall bless you. 28 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 “Na‘l’ na‘ka’“tei na’‘ma‘i wapi'and'ka’nenege ki‘nawa‘tci’megu me‘tegwa‘kigi‘ si’po‘é‘ a‘pema’pyigwini nen6d’tiwi'a I'‘pagi’‘sena- “te, j\pagi‘senamo’wiyan™. I’ni wi'i'ca’wiyan™*. ‘O’ na‘ka’- “4tei ~wi'naga’moyan™. Mani‘tcea'i keki‘ci‘a*tcimo'ene yd’we 5iT'i‘cina’géyan™". Na’‘ka ki‘é*tcimo‘en™*. Mani%tea‘ 4’‘ci‘seg**": ManetowinagamOni I‘aiy0’/gayani ‘1, Manetowinagamoni I'aiyo’gayani'it, ‘O’ ke‘tcimya‘kaga‘i‘il ni‘pepe‘ck witepa‘sa’‘eg6pi'l, Manetowinagam6Oniii I‘aiy6d’/giiyaniii', 10 Manetowina’gamoni'‘ii. “Tnittea’ ii'cina’giyani ni/‘ina'i ki'cipagi/‘senate ne/‘simaiwY4* I’n ana*tcimo’‘enin™. Na’tka kata‘ted’' wani’‘ki‘kani ma/ni na’gamon™*, A‘e’, ki‘cini‘ca’wiyan i’n 4’mi‘ta'i me‘cena‘’ and‘ka’- neneg*'. I’n ana‘%tcimo’‘endn®", ku*tci’ agwimé'i ketemind’nanin™*. 15 Kawa’gi ketaiya‘tcimo‘en™*.”’ Ka‘dni‘tea’‘yatuge na’‘k a‘pagi‘senegu’te’*. ‘Na‘i’ i’n inu’gi ta’‘swi i‘a*tcimo’‘enin™. Na’‘ka‘tcai wdpa’ge nawiki’‘cegig aiyo’'i ki/‘pya. Na‘ka’tci ki‘aiya*tcimo'en"*. Inu’g i’n i'poni‘a- 4tcimo’‘enan™".” Ini’yadtug at'igu’te’. Oni‘tea' a'wiipi’‘sani“te 20 d‘anwawigipu’‘soni*te’. A‘pwawi’megunaiwa‘te fi‘anemi’‘sani“tc™. “Tni’ydtug Ti'ca’wiyan™",” a'ci’ta‘a*te'. “Pe'kimegd’ni ni‘a’- niwi's*',” a‘ci’ta‘a%te’. Oni*tea' naka wi’n d‘nagwa‘te a‘uwi’- giwa‘te'. Tya’' a‘pyaya%te 4'4*tci/mo‘a“te o'sa/ni nak ugya/n™". ‘“O’ ke'te’na negwi''i,” 4‘igu%te ini‘ ume'sdta’na‘", “i’n a'menwa’- 25 wiyan™',” 4/‘igu*te'. ‘Inima‘ inini me‘to‘sineni’wiwen™",” 4/‘igu- tte! “Jn &‘ki‘cind’tamani keme'to'sineni’wiwen™". I’ni wétci- me‘te A'ckigit itma‘ka’tawitte". I/n a'cime’nwikegi ma‘kata’- wiwen". Tca’tcawi menwi’geniwi 4‘ciketeminawe’ ‘siwa‘tci nenO’ ta- wag*", na‘ka’‘te ayigi’megu Ma‘tcimaneto‘ani ketemi’nagig*". 301’/n A'ca’wiwa'tc", tea’tcawi Ma*tcimaneto‘an™. T'ni wa/"te A‘kawé’pame'tci mi‘kata’witcig™. I/ni wi’te a*tcimo’‘awa"te uke‘kyamwawa''. Ini‘tca' dmi‘cimenwa/wiyan A‘cike'kinetamo’- wandan i‘ca’wiyan™. Ka‘d’n 1a%tcimo’‘enani ke'ki’/nawa‘tci ku%te A‘ki’gi Ma*tcimanetow awi’wa nama’‘kamig*'. Ini‘tca‘ ami‘cike- 35 ‘kind‘soyan™',” a/‘igutte d'sa’n™. “'O’ ma’na wi’na ‘a’/nenigi ki/witata i/na wi‘tcita’witwa. A’gwi kigd’* i‘cimyane’'si*tcin i/n i/‘cawittci ma’na ‘A’nendgi ki’witat*. Ini‘tca*‘ ci/‘ck a‘ci‘a*tcimo’- ‘endni inu’gi mame'ci’‘ka ku“tci keke‘kineta’petug**. ‘O’ mime'‘ci’- ‘kaga* a‘cka’*tcimé'i ki‘ke‘kanet“*. Na‘ini*tca‘1' ca’‘ck i'i‘ciwi‘cigi- 40 A‘kaw4pa’tamani ma’n &’/nenan"",” 4’‘igu%te d'sa’n®", Ini‘tea’‘yituge naka wa’panig a'‘nawiki‘ce’ginigi na’‘k ite’p a‘a’te’ a‘ta‘ci’/néwa‘te ini’ni katemina’gu‘tcin™. Ke‘tena’megu ni’‘k ina‘ &‘api’‘api?tci na’‘ka kabd’tw a‘pyitwiwigipu’‘soni*te™. elie MICHELSON] FOX CEREMONIAL RUNNERS 29 “Well, moreover, when you begin to be sent on errands you must first cast Indian tobacco wherever a brook in a forest flows by; you will cast it for me. That is what you will do. Oh, you will also sing. I have already told you what you are to sing. I shall tell you again. This is how (the song) goes: I shall use a manitou song, I shall use a manitou song, Oh, it might happen that I shall be scalped, I shall use a manitou song, A manitou song.* “That is the song you are to sing when you cast tobacco (on the water). That is what I tell you. And do not forget this song. Yes; as soon as you have done that, if you are sent on an errand, you should depart. That is what I tell you, though I do not bless you. I still am thoroughly instructing you.” Then it seems he was again dismissed. “ Well, that is as much as I shall tell you to-day. Verily, you must come again here to-morrow at noon. I shall instruct you thoroughly again. I shall cease telling you (anything further) to-day.” That is what he was probably told. Then the other began to fly away whizzing. (The man) did not see him as he continued flying. “That, very likely, is what I shall do,” he thought. “TI shall be very fast like that,” he thought. Then he again departed (and went) to where he dwelt. When he arrived there he told his father and mother. “Oh, surely, my son,” he was told by his parents, “ you have done well,” he was told. “That is (the proper) life,” he was told. “ Now you have heard about your (future) life. That is why the younger generation are told to fast. That is how good fasting is. Sometimes the way Indians are blessed is good; and they are also blessed by the Evil Manitou. That is how it happens to them, sometimes (they are blessed) by the Evil Manitou. That is why those that fast are watched. That is why they tell their elders. And so if you do what you have learned, you would do well. And [I will tell for instruction that the Evil Manitou dwells deep in the earth. So you must remember it,” he was told by his father. “Oh, the (manitou) Who-dwells-in-the-smoke-hole is good. There is nothing wrong in what the one who dwells in the smoke hole does. And that is all I tell you to-day, though you doubtless know it. Oh, surely, later on, you will know it. Well, you must accordingly merely watch (yourself) closely in regard to what I tell you,” he was told by his father. And so, it seems, the next day at noon he went again where he saw the one by whom he was blessed. Sure enough while he again remained seated there, soon the other came whizzing. He whizzed * Note that this song differs slightly from the one above (p, 19), 30 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 Pe'ki’/megu d‘aniwiiwiigipu’‘soni“te a'pwawi’meguniwi"tc™. Ina- ‘ka‘wina’megu ii‘tei’tapi‘te a‘tanwdgipu’‘soni‘te’. A‘cka’ ‘te a‘pya. 4tcipagi’‘cini*te, na’‘k d‘me'to'sineni’wini‘te 4‘a’pi‘a’pinitte- “Na ‘ini na‘k i‘a7tcimo’‘endn inu’e*". Mame'ci'ka ki'teigd“tcimo- ‘en®®', ‘6’ mime'ci’‘kaga‘ a’g*¥'"*, NO’magii‘e ni‘ka‘cki‘tu i‘a4tcimo’- ‘enan™",” 4/ima*tei ma’na katemi’nawat*. ‘‘Na‘i’, ini‘tca’‘yatuge na’‘k i‘wita’mondn anagd’w a‘ciwita’monadn™. Keke'kaneta’petug ini’megu; ki‘wi‘ciginene'kineta’megu ma’n ini wi'l‘ca’wiyan™. Na’‘ka ma’ni i'ina4“tcimo’‘enan inu’g agwi*tca'i myane’ ‘ki i‘witam6’- nanin™, ci‘cki’megu me’nwikeg*". Na’‘ka wi'l'ci‘a‘se’mi‘a“tci ma’n Anemime'to'si/neniwa. Ini‘ cé’/‘cki ki‘wi’tamdn®*. Ki‘pene*tca'i tiipwa'ta’wiyane 4’nendni ki‘anemime'sineta’megu. Ane’ta me‘to- ‘si/neniwa ki'wapa’tamagwa’megu ma’ni wi'l‘ci’‘taiyan i’n 4’ne- nan”, 15 “:O/ ka‘cina’/gwa mani‘tea' na/‘ka pyé‘tci'd*teimo’‘enan™": ma- ‘agi‘tea'i kiwi’‘satcig*'*, me‘cemegina‘i wapiwalyi’witcig*", kata- ‘teil na‘ine‘ci’/yagan™; na’/‘ka pana‘ca’‘d‘ag*'—i’nigi‘tea'i kita- ‘kaw4pa’mawag*". Ki’na ketepaine’mawag*". Ini na’‘k 4%tcimo’- ‘endn™. Ka’ta ne‘ki’megu i‘me‘to‘sineni’wandni ne‘ci’yaigagi ma- 20 ‘a’o*k': i/n a‘ciwi'cigimenan™, “Ka‘d/ni na’‘k aiyd' tcigepyigi nima’‘sutcigi me’‘tegwagi ka’ta na‘i‘ume'se’mi‘kan": ni/nan A‘kiwi’taiyani tci’/gepyig®". Ini®tca- ‘u*tel wi’ “tci ne‘cki’menan™". “Ka'd/ni na‘ka’“tc", itpwiwina'inanapino'tawa‘te'™. ‘O’ ma/ni 25 win: i‘cipa‘ki/mendani ki’‘i‘cawi. Neguta‘ i‘cipa‘ki’menege pend’- “tei keke‘ka‘amGne yowe i‘a’mwatcig a‘cka’“‘tci mena‘cku’noyan"™; ma‘a’gi*tca'1 manetOwumi’miwag*", na/‘ka pd‘kwi'ag*", kete’ne yowe. Ini’ginig dmi‘a’mwatcigi'ce’megu. I’n a’‘cikeg*". A'‘cipa- ‘ki’menan i/ni wi'i‘ca’wiyan™'. Me‘tci'wé’na ki‘'wapa‘ci’‘iwag*", 30 ki'amwawagi ku“te inig aiya‘pi’‘teina‘ima'i. Me*tci'wii/na a’ ‘pena“te ini ki'‘i‘cine’‘siwag*"*. Nina’n a‘kiwi'saé’wiyag ini’megu 4‘cipa‘ki’- tiyag***. Ninaiyd’‘ mo‘tci neta’‘ckapiwi ma‘a’gi wipiwayi’witcig A‘ta‘ciwi*tei ni’n™. I/n a'ci’giyan™'. Inittcdi'i ma’ni wa! "tei ketemi’ndnan inu’gi wa’‘te aiya‘tcimo’‘endn®™". Na‘ka ma/ni 35 wi'i'ca’wiyan™'. Ki‘a'pe“tci’megupini". Ki‘a‘pe‘tci‘anen”*. I’ni ii'cikegi keme‘to‘'sineni’wiwen"". A’ew i'wi’/nyagini kiya’wi; i‘pinya- gi’megu ki‘i‘ci’ti‘e',” 4’‘igu*te Inini nond‘ka’‘d‘an"™". Pe'kigé’‘megu ke‘te’n &‘wiwene’‘sini‘te apina’megu a'‘kugwa‘ka’‘soni*te ini’n®™. “Ka‘d’ni na‘ka’*tei ma’ni wi'd‘tcimo’‘enan™. Naima‘ a‘sa‘ka- 40‘tama’wiyan 4‘ckimend‘ka/migini na’/‘ka nawipena‘wi’gini na’‘ka tigwagi’gini na/‘ka nawipepogin™'. I’n a‘ciwita’monan™*. Ka’/ta wani’‘ké‘kan"™, Ma/’ni wi’na wi'se’niwen”", 4’gwi natawéinetamd6’- nanin™*; ca‘cki‘tea’‘ mana a/‘kunéwa i’ni nétawdneta’monan™*.” 10 MICHELSON] FOX CEREMONIAL RUNNERS 31 (even) more and (the one blessed) did not see him. (The manitou) whizzed where he was sitting down. Later on (the manitou) came and alit, became a human being again, and remained seated. “ Well, I shall instruct you again to-day. Perhaps I shall tell you, perhaps not. I can instruct you (but) a short time,” this (manitou) who blessed him, said to him, “ Well, now I shall again tell you what I told you yesterday. I presume you know it; you must firmly remem- ber to do this. And this which I am going to tell you to-day, what I am going to narrate to you, is not evil, (but) merely good. And in this way you will help the future generation. I shall instruct you merely so. Verily, if you believe what I tell you, you will derive benefit from it in the future. Some people will look to see you do what I tell you. “Oh, well, I have come to tell you this: do not slay (the birds) that fly about, any of those who have downy feathers; moreover, regarding the young ones—you must watch over them. You own them. I tell you also that. Do not kill these as long as you live; that is what I strongly urge you. “And also do not be in the habit of getting your firewood from the trees which stand here, at the edge of waters; that is, where I dwell, along the water’s edge. That is why I forbid you. “And, moreover, you must not mock (the people). Oh, this (also) to be sure: You must do what I permit you. If you are asked to go somewhere far off I instructed you formerly (regarding the meats) which you were to eat later on, if you (desired to eat) meat; these turtle-doves and quails I told you (were what you should eat). These are the very things which you should eat. That is how it is. You will do what I permit you. You must not be wasteful with them, though you will eat them once in a while. You will not kill merely them exclusively all the time. That is what those of us who fly about urge each other. Even I am the ceremonial runner of as many of these as have downy feathers. That is how Iam. That is why I bless you to-day and thoroughly instruct you. And this is the way you will be. You must also keep yourself clean. You must always bathe. That is how your life is to be. Your body must not be filthy; you will desire it to be clean,” he was told by that humming bird. Surely it was very beautiful and its color was changeable (?). “And, moreover, I shall tell you this. When you make an offering (of tobacco) to me it is to be, when it is early spring, and the middle of summer, and the fall, and the middle of winter. That is what I tell you. Do not forget. As far as this food is concerned, I do not desire it from you; it is merely this tobacco which I desire from you.” That, 32 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ini’yaitug a‘igu’te'e ma’na kand’neguta ma‘a’ni nond’'ka'an Ani- wi'sa’ni‘tcein®". “Ka‘d’ni nak a'a‘tcimo’‘endn™',” Higu’te’®. ‘“Manittea'’ ci’ ‘ciiweni—iiyigi’megu ki‘nd'ki’‘iwag uwiya’‘a'agi pwawikiwi’‘sa- 5teig*'. Ma‘a’gi keme'so’tanagi i‘a’‘*cama*te': winwa’wa wai’ “tei me‘to‘saneni’wiyan™, inu’g a‘pe’mene'k a‘py&‘tci‘apeno’‘iyan®", Ini*tea’' na/‘ka ki/n a’‘citami taga’/wi i‘a‘se’mi'ate i'cige’n". Na’‘ka kago’* 4‘cine‘cki’me'kini ki‘pe'setawawagi’/meeu. Ma/ni negu’ti pe‘ki’megu kewi'‘ci’gimen™*. Ka‘d’ni na/‘ka ma’n®": ma- 10 ma’tomute me'‘to‘sineniw ina’/‘megu i'tane’‘siyan i/‘cigen*™. I/n i/nenan™. Ka’ta ma’nit cagwdne’mo‘kan 4/nenin™"*. J’nima‘i wi/*tci ketemi’nondn™". I’n 4na“tcimo’‘enin™. Agwigii'mii'i kete- mino’nanin™, agwi/m&'i awatenamd’ninini mi‘ckawe’‘siwen®". Kawa’gi ketaiya%tci’mo‘en inu’g*". Ki‘ci‘tca‘itcdgi‘a*tcimo’‘enan 15i’ni_ i‘natawi'awatena’monani mi‘ckawe’‘siwen™. I’n 4’nenan inu’g*", Ka/tattea'i ‘i'n a'kici'ini‘i‘ca’wiyan™',’ 1cita’‘a‘kan™* A‘e; kaiwagi’megu ki‘aiya*tci’mo‘en™*. Menwikegi’megu‘ ci’‘cki ket&*tcimo‘en inu’g*", “Na‘ka’“tci me‘to‘sé’neniw a‘cka’‘tcimé'i me‘cena’‘megu kigo'i 20 ki'ig*¥“*: cewa’n 4’nenadn™", ‘ka’ta pe'se’tagan™".’ Ma’ni mydne’‘k a’“tcimon a’gw ini kigd’‘egin™". I‘ce’megu manitwi mydne’‘'k aly0‘'i me’ne‘seg*". Pe'ki’megu mi‘ke’*tciwiwa ma’na Ma "tcima’- neto““*; win dyi’g i‘tapwa"tci’megu i'ci’té‘awa kagd‘ 4no’wa*tcin®, Ini*tca'i wi’"tci me‘to'sineniwa wi‘tci memyda‘cki’‘eti*te". I/na 25 Ma‘tcimanetd* A'mi‘ke’“tciwitte". Inittca'i wi’"te ¢tcimo’ ‘enani ka’wi'can i‘pwawitipwa’‘tamani ma*tcika’nawin®. Me'td’%tci tata’gi ma’na Ma‘tcima’netd‘'a natawi‘a’ni‘iwa manetowa'i kite- minawa’ni‘tci'i nend’tiwa'. I’n a/‘cawittc"™. Inittca’* mani wii’ “te a‘tcimo’‘enin™, ‘I’nina Ma*tcima’netd' i‘tapwii‘tawata ki'pe’ne 30 tapwi’‘tamane ma’ni ma“tcika’nawin™". Ini®tea’‘ini na’‘k a‘ci‘a- “tcimo’‘enan™*, “Ka‘d’/ni na’*ka ma’n™": me‘tegwi’nagan ‘a‘ci/‘toyan™. T'uto- naga’niyan™. Ne‘ki’megu A4nemime'to'sdneniwi’wandn ini ki‘ane- mi‘uto/ndgan™*, Ini naka negu’ti mimye'tci’megu ki’‘a‘ci‘tu 35na’‘k dme‘kwa‘". Ki‘a‘tu’megu, a'ckapawi‘a’nagani ma’ni wi'i'ci- te’‘kataw’". Pe’‘k ugi‘mawag 4‘awi’gwi‘'ig i’n i‘a’/‘toyan™". Win- wa’w i'kiwipeme’namog™". In f'i'ca’wiwa"te". Mani’megu a‘cka’- piwagi wi'anemi‘utonaga’niwa%te a‘cka’piwag™. A’gwi na’‘ka kuta’g t'a/‘tagin™', I/n ana‘tcimo’‘enin™*. Inugi ma’ni kemima- 40 “tcigd“tcimo‘ene’megu fi’nenan™". IJni‘tea'i na’‘ka kuta’g™*: ma’n i‘uwi’giyigwe wi‘tci*tced'ina’wa'kwig i’n i‘utapinayan a‘peni“tci’- megu ne’‘k i‘me‘to‘sineniwi’wanin™, Na’*ka ma’na ketage’ni‘'a kitnatawinemawa’megu,” 4/‘ine*te™. ‘Ki'ci*tca‘i‘ute’‘tenat™, i’n i‘pe’‘cina’tc". Ka‘oni i'ka’'ke'swa%tce™. Ki'cika'ke‘swétani tutana- 45 ‘ka‘so/niyan®". T’ni iitea’wiyan™': kitutana‘kasoni’megu. Wai- “teiwi'catigi*tca'i ki‘utapi’naiye. Na’‘ka ka/ta nana’‘ci kuta’gi MICHELSON] FOX CEREMONIAL RUNNERS 33 it seems, is what this person who was addressed was told by this humming bird who flew so fast. “And I shall give you further instructions,” he was told. ‘“ Now, in regard to this hunting—you will also easily kill any (game) that do not fly about. You must feed these your parents; they are source of your being, (and) they have taken care of you since you were a child. And so it is a rule that you also in turn must help them a little. And whenever they forbid you anything you must listen to them. I urge this one thing on you strongly. And again this: When a person worships it is a rule that you must be there. ‘That is what I tell you. Do not be resentful at what I say to you. That is why I bless you. That is how I instruct you. Of course I (have) not (yet) blessed you. I (have) not given you mystic power. I am still giving you full instructions to-day. As soon as I have told you all, then I shall be desirous of extending mystic power to you. That is what I tell you to-day. Do not think, ‘ Now I have finished with that.’ Yes; I am still giving you full instructions. I am telling you only what is good to-day. “And later on the people may say something (against) you; but I say to you, ‘Do not listen to it.’ This evil report is nothing. Why, there is much evil here on (this) island. This little Evil Manitou works very hard, and he also thinks that he will be convincing whenever he says anything. That, verily, is why the people get into trouble. That little Evil Manitou is working. That is why I tell you beforehand not to believe an evil speech. In a way this little Evil Manitou (tries to) rival the manitous who bestow bless- ings on the Indians. That is what he does. That is why I tell you this. The little Evil Manitou is the very one whom you will believe if you believe this evil speech. That is why I also tell you that. “And, moreover, this: You must make a wooden bowl. You will have a bowl. As long as you may live you will have that bowl. And you must also make a (wooden) spoon. You will make it; this will be called a ceremonial runner’s bowl. You will place it wherever the principal chiefs dwell. They will take care of it. They will do that. The ceremonial runners will continue to have this for their bowl. And there will be no other. That is what I tell you. I am sincere in telling you to-day what I tell you. And now also another thing: You will always have the south side where you live, as long as you exist as mortal. And you must try to get this spotted deer,” he was told. “After you have got it, then you must skin it. And you must dry it. As soon as you shall have dried it you will have it for your rug. That is what you are to do; you are to have it for your rug. You will have the south side (of a lodge to sleep on), And you must never have anything else for matting. 84 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 kagd’' ani/‘ki‘kan™*. ‘O’me'ce wi’na tcea’teawi'i and’‘kanani ki’‘ana'‘ eS Na’‘ka pena’wigini’ sagi’“tci nepaiyane wa‘tcimegu- wi’ ‘catig uta’‘*kwe wigi’ydpegi ki‘ce’gi‘cin™. Ka’ta nana’‘ci wa- “teike’‘siyag uta’‘kwe u‘tci’nawe‘ cegi’‘ci‘kan™'. Myane’tw ina‘ 5uta"“kv’. Ini nak a4na‘%tcimo’/‘endn™'. I’n a'ta’ne'si*tei Ma “tci- maneto™*, i’ni wé‘tci’ ‘tawa“‘tci me'to‘sine’niwa'l wé‘tcike'si’yanig*", Ini*tca'i wa “te i’n i‘ci’menan®™", a‘wigd*tci‘a*tcimo’‘enan™"™. “Ka‘o’ni na‘ka’ “tei na’‘ina'l wipi‘ano'ka’nenege na’‘ina‘i wipiki- wa‘tcimoyane ma’ni na’‘k f'i'ca’wiyan™': a‘pend‘tci’megu ki’- 10 ‘anenwi a‘ta‘swipe‘ku’tagin™. Keki‘ciku“tci‘ai*ctimo‘en I'pini’ ‘toya- ni kiya’w i'i’/nendn™'. Ayigi’megu ma’n i'ca’wiyane ki‘a‘'se’mi- fegtwh” a’ieute inini katemina’gu%tcin®™. ““Na'i’ ini naka ta’‘swi inu’gi T'a“tcimo’‘enan™",” 4’‘igu’te™. “Na’/‘ka%tca' wapa’ge nawiki’‘cegige ki’‘pya alyd’ eS niyap", 7 SE ong {te Ee a ee 15 taga’wi ki‘ai*tci’mo‘en™,” a’‘igu*te ini/n™". Na‘k &'‘ki‘cina'kaku- *ki’gini‘te i‘ki‘cindno kata’ ‘ini "te Aes fesse ‘soni‘te™, A‘pwawi’megunawa‘tc'. “Ci’ ke’‘tena ni’/‘ka pe’‘k ani’wi'siw™',” a‘ci’ta‘a*tei wi’naga™. In 4/‘nagwa"tci nak iya' a’‘pya*te ume'sdta’na’ d‘uwi’gini“tei So A‘a*tci’mo‘'a*te’™. “ ‘O’ wiwenetwi/ku'i,” a/‘igute d'sa’n™, **§‘ci’meguke‘kane’taman ini’megu Anemi‘ca’wi‘kan"™",” 4’‘igu¢te™. Ini*tca’‘yaitug A‘pe'kutini’ge‘e man i’ni ni'cd/nameg &/‘niwa"te", ‘Oniyatu’ge na‘k a'wApanigi na’‘k ite’p a/‘ate'’*; na/‘ka nawiki‘ce’- einig*', i’na‘ na’‘k a‘pyani‘te: na’‘k ini’megu na’‘k 4‘ki‘cime'‘to- 25 ‘sineni’wini‘te", na’‘k dwa‘simaé’‘megu 4‘anemi‘a‘pi'‘tci‘ane’‘kaw4- Tc. NA ka’ “tei ki‘cinana‘a’pinitte", “Na‘i mani’ku‘ d‘ca’wiyan?", ma’ni ni’n &‘me'‘to'sineni’wiyan"™. Ni’na neta’‘ckapiwi m4‘a’gi kiwi’ ‘satcig a‘ta’‘ciwa‘tc'. Pe’pend‘tci nete‘ci‘and‘ka’negig*", Ini*tea’‘megu na’‘kin fi'ca’wiyan™, Na’tk dgu’wiyd' i‘ka‘ckine’- 30‘se‘kin™. Ka’ta‘tea' ku’‘tagan™'. Ni’naiyd',” 4’‘ine‘te', “agu’- wiyd‘a ka‘ckine’‘ci‘tcin®", a‘kwiya' a‘a‘kawdpati’‘soyan®". Na‘ka’- “tei ma’ni: a’gwi kenwa’‘e i‘ka‘ckinepo'i’ aoe ae mimye'tci’megu I'pya’“tet' siwi na/‘ina‘ i ghee ‘siyan®™',” &/‘igutte’. ‘ A’gwi wi’- nanugi wi'd‘tcimo‘e’ninin™". WaApa’ge ki‘a‘tcimo‘ene wi'l’ ‘cikegi 35 kiya’ wi.” Ini*tea'yitug anagwa’te'’. A’gwipigdit teig a%tcimo‘e’gu"tcini ne‘so’namegi wA’‘siyawi. Na‘ka’‘tci wa’panig iniyatug a‘niwa’te‘e nawiki‘ce’ginig*", Tni*tea’‘yatug i‘pya%teini’‘cini‘tei ma‘a‘ a‘ki- ‘cagu"tci’megutcawi'ci’gini*te". A‘ai*tcimo’‘egu‘te', ‘“Inugi ma/ni 40 kena’wipen anadpataniyag***. Ma’me'ci‘ka ku®tci wi’na ketciwina- pamipendtug**'; me‘cena'i ke‘tena’megu netcéwi'‘ci’gipen™*. Mana- mego/nana negu’t a’‘ckapiw”**. Nina’na ‘i’ni &nate’‘siyag**. Mana“tea‘ inu’gi niwata ma’ni pyaé%tci'a*tcimo’‘enan i’n a‘cike‘ka- netag*", Ma’na ku“te ini negu’t ano'ka’na‘so'**, ‘A’‘ckapawa’ ki’na MICHELSON] FOX CEREMONIAL RUNNERS 35 Oh, occasionally you may have (ordinary) matting. And whenever it is summer if you sleep outside you must lie down on the south side of the wickiup. Never lie down on the north side. That direction is bad. And that is (another thing) I tell you. That is where the little Evil Manitou lingers; that is from where he approaches the people, from the north. That, verily, is why I tell you, for I am telling you carefully. “And, moreover, when you begin to be sent on errands, when you begin to go around telling something, you must also do this: Every night you must always continue to bathe. Yet I have told you to keep your body clean when I spoke to you. Also, if you do this, it will benefit you,” he was told by the one who blessed him. “ Well, that again is as much as IJ shall tell you to-day,” he was told. “ But you must come again to-morrow at noon,” he was told; “I shall instruct you a little more,” he was told by him. Then the latter again changed his nature and became a humming bird and whizzed about there. (The former) did not see him. “Oh, he surely is very fast,” he thought. Then he departed, and when he came yonder where his parents lived, he again informed them. “Oh, it is truly fine,” he was told by his father, “ you must continue to act according to your knowledge,” he was told. And so when it was night it was the second time he saw him. And it seems he again went there the next day; and at noon (the humming bird) came and again straightway became a human being (in ex- ternal form); and (the man) was more acquainted with him. And as soon as the latter sat down comfortably (he said), “ Well, this is how I am, this is how I am in human form. I am the ceremonial runner of as many (fowls) as fly about. I am sent very far off on errands. And you will do so also. Nor will anyone be able to kill you. Do not fear it. “For,” he was told, “no one is able to kill me, - as I look out for myself increasingly(?). And this: I shall not be able to die for a long time; (but) the time will surely come when I shall perish,” he was told. “I shall not tell you to-day. To-morrow I shall tell you how your life will be.” Then, it seems, he departed. He was not, it is said, told all the third day. And it seems he saw him again the next day at noon. Now it seems when he saw him, two came who were as alike as pos- sible. He was told, “'This day you see how we look. I presume we look alike; we are surely both the same. This very person is a ceremonial runner. That is how we live. Verily I have come to- day to tell you what this person whom you see knows. For this person is one sent on errands. You will say,‘ Ceremonial runner ’ to him as you understand me, and he and I also understand each other. 36 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 ki‘indwa d‘neno‘ta’wiyan™', ku*tci ninan dyigi’megu neneno‘'ta’- tipen™*. Na‘i’ inugi’tea’* mani ini maéme“tciné'i I'né’wunan™. Ini“tca’‘megu“tea'megu 1'a"tcimo’ ‘enani pe’ '‘kT'i'ca’wiyan inu’gima’n a‘na’wunan™. Na‘i’ ka‘cina’gwa ma/’ni‘tea‘ Ti'ca’wiyan inu’g*". 5 Ki'tcagiketena keta‘wi’‘eman". Inu’g i’n 4/nenani ma’n a‘cikete- minondni*tea’‘megu i‘wipikege’‘ckaman"™*. J/ni i‘na‘i’giyani i‘wa- pimi‘ke*teiwinu’tawa*tci ki‘tcime'to‘sineniw™“*. Ki'‘cimi’/nenani ma/‘ni f‘ica’wiyan™: ki‘ci‘ted‘itcdgipenina’wiyan aiyd'i nepi’g I'sa- gigwigdpaiyan™. Ka‘d’ni ni’nina ma’n i'‘kikiwi’‘saiyag 4'nema’- 10 ‘soyan”'*.”’ O’nip d‘peni’nawi"tci ma’n u'ckinawi'd', ai'tcapoga’‘cowi'te", i‘sagigwi/gapa‘te d'wapitetepi’‘sanifte 4‘ne’ma‘sute!. Ini ni’‘ew A‘wipipa‘sipa‘sitepa’‘ckagu‘tc'. Pe‘'ki’‘megu a‘'mamigwa’‘tagu‘te di‘malyamaiyAgo’wani‘tc". Kegaiya’‘megu ni’‘wina me‘td‘tci’megu 15 a'kikiwi'sa‘te", a‘ciwapi’ti‘a%te™. Cewa’na mimaé‘teigi’megu 4‘i'ciwa- pi’ ta‘a*tc. Kegaiya'megu pe’‘k a‘tawe'kwa‘ckagu‘%te &‘pwawi’- megu‘ami‘te'. ““Iniyu’ga‘",” a/igutte', “ketiwe'kwia'cko’nepe- naga,” 4/‘ine*teiyu’ga'", “cewa’na kata’megu ‘a’m&‘kan™",” Ke'tena’megu i’/n a'i’‘cawitte™. Na’'k a‘tetepa‘ckwa‘tc". Kabo- 20 twe’megu pe’‘k &‘aniwa’‘ckanigi ma’n a’‘ki A‘tetepa’‘ckanig*". Kabo’twin a‘ponitetepa'ckwa"tc", inigi’‘ in a‘poni’‘sanitte". Oni- "tea ki‘cipona’‘ckani‘te’, na’‘k &‘nana‘a’pini‘te™. ‘“O/ni na’‘ka itme‘cke’tunan™',” 4/‘igu%te". Na’tk a'me’‘cke- tug*", na’‘k a‘potapota’negu%te u’toneg*". Nydwe’nw 4A‘pota’- 25negu*te'. Agwime’gupi ka‘ckikana’wi'tcini ki‘cipota’negu“te", i‘aniwa’‘ckanigi nond’‘ka* updta‘tci’gawen"™". Ki‘cimanitd’tagu%te", “Na‘i’n 4‘ki‘cimi’nenag i‘anemi'‘a‘pine’mo- yan™*, Kina’megu ki‘anemikege’‘si ma’n"",” 4/‘igu%te’. ‘“Agwigii® nana’‘ci wi'a‘kwi’‘sagini ma’n™*,” 4/‘ine‘tc'. “Me‘tend/‘megu 30 a‘ kwipanate'si’wandn i’n i‘a’‘kwi'sagi ma’n™*, Ma/’ni wi’na ne- ‘ki’megu i‘pawipanate'si’wandni ki‘anemi’megukege's'. ‘Aiy6‘ inu- gi‘tea’ alyO‘u‘tei nyawugu’naga‘k ini‘tca’‘megu i‘ke‘kainetamani- ‘tca'megoni kitkitka’neyan™*. I’n A‘ciwita’monan™. Inugi wi’n a/ewima'i tagwaku‘ckagwi’yanin™. Inina‘iwige*tca‘ ini*tca’/‘megu 35 i‘ke‘kane’taman™. Ma’n &’nenan®": ininé‘iwigini i'ki‘ki‘kane‘cka’- gwiyan™, Mani‘tca* inu’gi kenawi A‘pi‘tciki'ki'ka’neyan™. Ini- “tea'megu i'‘i'ca’wiyan™*. Cewda’na ne‘sugunaga‘ki pe’‘kutagi ki- ‘nawa“‘tcimeguma’tote‘c*’. Na’‘ka ki‘cimatdte‘caiyan®™, i/ni wi- ‘ane/nwiyan™'. Keki‘ciku‘tci‘a‘tci’mo‘ene _i‘pinime'‘to‘saneni’wi- 40yan™". CONTENTS Page RN EROGUC HOT 22 Lee Eis PEE amb ate eee te Se eal mbe Ay eae ie ee 55 First version : AUG UTA TA i ee lee Pa re PSOE Eh Weg ho eth 58 TEDVe pc AST oF OUCH ge SY sw Sp NSS EF a Sag ne ee eee ee 59 Second version : 1 BEGG DEENA eso a a Fe AEP VS en EEC ol ge) ec a a 74, ABSENT STA ETS LeU Eh OTs one oes als RUIN Ne SL SIC UR De u¢3) PAS HOR Me Wwrh OX iVELDAINRECIIS = mune ee Se oe tile WTR He tees ib 96 NS RO DW OBK SU CIC C= 8 ees ore Ras oP aE a ie ie oe Lh! 9 ie 161 GINO KS es Os IRI Rea a0 © cg tees eT oy Nd SS NO SEP, OEE we 163 ILLUSTRATIONS Page Prato —— Ay Sauk and) HoxtsHcred packs ors. ek es a 56 PLATE 2.—Contents of a Sauk and Fox sacred pack_______--_- 56 ~ als ; * BTYATHOO © ot rt ot i ak RU oat TES oe Po Sen hp A Re IBN EY spec ee nll ts sal lp Siaig Ripon tear Lenaligh Ss dpa Laan pray gL ahi op ele Re a alaiag e Sights Scaling ag hte Paar saat hike cae Or “2 EPI. TOR CRE ork Sob the do een AS eater at {Gy Fay sala a SUL ADIN LON PY SRUEB IE SUSAN, CMEC FS OS nw a eice ebI04 . 4 BORG a Bari na toca tak ot SO Ld Sapte acct hana eee ee ee ee sa > ByOrVAaTe IAT Fe En me te ee eee ue BS: Joc pete sca plntna said de sec ait hail n mal CIN EO RAR, TOTS A hoe Areas ae Dacia ray het wen sean AE borate Zoe baw die aby whe Sain: . ’ J Perla (re fri + : iP. A SAUK AND FOX SACRED PACK By Truman MicHetson INTRODUCTION This sacred pack (pls. 1 and 2) was purchased by me for the Museum of the American Indian, Heye Foundation, many years ago; and my thanks are due to that institution for the fine spirit of cooperation it has shown on every occasion. A variety of circumstances have combined to prevent me from publishing the information appurtenant to this sacred pack until the present time, among them the desire of the last native owner (Jim Peters, now deceased) that it be not disclosed for some time, in order that he might not suffer socially nor politically for having disposed of his sacred pack. This sacred pack is called “Sauk and Fox,” which requires an explanation in view of the fact that on more than one occasion I have pointed out that the Sauk and Fox are ethnologically and linguistically distinct, and Skinner has recently confirmed this. The Peters family are Sauk by descent; Kwiyamé‘4* was born in 1833 and Jim Peters, his son, in 1866 (see pp. 201, 204 of Iowa Journal — of History and Politics, vol. 4). Kwiyama‘4‘used this pack in the war with the Comanches (in Kansas, 1854), but for more than half a century this pack has been in possession of Kwiyamii“* and his son Jim Peters at Tama, Iowa, for Kwiyami‘“* was among the Sauk who joined the Fox owing to dissatisfaction with the governmental policy then pursued. Hence it is that the designation “Sauk and Fox ” is justified in the present instance. This paper contains two accounts of the sacred pack written in the Fox dialect on two separate occasions by Sam Peters (born in 1885; son of Jim Peters; his mother is a Fox) in the current syllabary, but phonetically restored by me. The first is restored according to the phonetics of Thomas Scott, the second according to those of Harry Lincoln. These two accounts are more or less supplementary, though also slightly contradictory in some details. The English translation is by myself, though I have received some assistance from George Young Bear. The plates are based on photographs kindly furnished by Mr. W. C. Orchard, of the Museum of the American Indian. 55 56 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 The general narrative regarding this sacred pack is quite in con- sonance with other narratives of this class which are current among both the Sauk and the Fox. It may be noted that the speeches not only in their general tenor but in specific details are much the same as occur elsewhere. Accordingly it is certain that the particular ceremony proper to this sacred pack has been molded to suit a definite pattern. (See Michelson in Fortieth Ann. Rept. Bur. Amer. Ethn., p. 502; and compare Boas, Popular Science Monthly, now known as the Scientific Monthly, vol. 63, 1903, p. 498; P. Radin, Journ. Amer. Folk-Lore, vol. xxiv, p. 149; P. Radin, Journ. Relig. Psychol., vol vir, pp. 1-22; R. Lowie, Amer. Anthrop., vol. 16, pp. 602-631; R. Lowie, Primitive Religion, chap. 1x.) In conclusion it may be stated that linguistically both Fox texts contained in the present paper are very difficult. One or two sen- tences have been omitted as being unintelligible to me. The number of new stems that can be substantiated as occurring in recorded Fox materials—not merely obtained by direct questioning—is large con- sidering the extent of the Fox texts contained in this paper. (aoljtpunoyg oAe]] ‘ULIpuy URoWeULy 94} JO UINesN]W oy} UT) WIVd GAYOVS KOA GNV MNVS V Pee Vali cise Ni Pl=lalet Mie ADSOTIONHILA NVOIYAWYV SO NVAYNE (aoyepunog oAdH ‘UeIpuy ULoOUTY oY} JO WINesNI, ay} UT) WOVd GAYOVS KOA GNV MNVS V AO SLNSLNOO ¢ 3LVid S8 NILS171Ng ADSOIONHLA NVOIYAWY 3O NV3aYNE FIRST4VERSION INDIAN TEXT Mi‘cdimi ma’ni 4’*tcimoni maé‘ca’g*", Ka‘cina’/gwa ma/‘ni‘tca' a‘cawiwate'e’yatuge na’‘ina’ 4’ki‘ci’- ‘towa‘tci mi‘ca'‘mi ma‘a’gi wawiwe'titcig™™. A‘cki%tcd'i ndnimi’- gwi'igi ki‘ci’‘towa‘%tei na’‘ina'", na‘ka’*tci‘ cai‘cki’megu wi'ne’‘sa- 5wa'te uwi*tci'ckwe'wawa' ini® a‘ci‘setagowate‘e kiteminigo’wa‘tcini nepi’gi ta‘cima’netowan™", Negute’nwit tata’g f‘mawinanawa‘tci me‘to‘sine’niwan Anemi‘- ie ‘nitug ina kage‘ckag i’ni mi‘camé', cewa’n 4’gwipi nana’ ‘ci a’‘cke* sigan al yore. A‘cki‘tca a‘ca’ti‘ani me’‘té‘an 4’wag- 10 an i‘ce‘kwaiyi ayi’g al’ yogwini tagwi’ sendtuge yO wina‘'; naga’modnani na‘ka’“te a‘tawan ina‘. Ata‘i’ma‘i na’‘ina‘ d‘a‘ci to wate'e’yitug ini‘tcat ini‘ camagan i’na‘ié 4/‘tag*'. I[’nitcat i‘cawiwa’ te‘, e Kabo’tw a'ma‘ka’tawi‘tci neni”“*, In a'ke'ka’netagi' ca’magan 15ina‘ wi‘tagwi'setd*te™. A‘nydwu’guni “tei na’‘ina‘ ini’yatug 4‘kan6- — ’te‘e ma’netowani nyaw ueunees ‘tenigi sy ‘ku’ ee “Nae no‘ci’‘i, ki'na’te wi'alyo‘alyOyani manigé 4’‘a‘tég 4a'1’‘cikeg™". es ge na’wa‘kwag i’ni wi'na’teyan™. Nias ki'wapu'‘se‘ cewa’na na’wa‘kwagi kwiyena’ni‘ wi pyalyan a/‘a‘tag™", Naka’ te 20iya’‘ pyaiyane ‘a‘kuna’wa_ ki'‘pa’gindwa,_ ki’ magamu na‘ka’“tei na‘ina’ ata‘pe’naman i’ni‘ cama’gan™',” 4’‘ine‘tci', ‘“na‘ka’ “tei na’‘ina’ pya’toyan a‘ci’“tei wigi’yapeg ini na’‘ka® a‘te‘tci’ma‘s wi'a’‘toyan™*, Ka‘d’ni witnana‘a’‘kana“tci’ ca’‘cketowa wi'kiga’- noyAni nawa’*te'. Ki‘cikiginoyane*tca: ini ki‘cinana‘a’‘kanat, 25i/ni wi'na’teyan aiyd’* ini wi‘a’‘toyani kemi’‘cameg*". Nyay enya: tea‘i ki‘pa’gamawa me'‘to‘sineniwa* i’/ni‘ cA’magan™",” a’‘ine’te™. Wa’panigi mimaiya’megu 4’‘nagwa‘te". Ki'ci’to'ki*te a'wa’pu- ‘sitte!, wApanigip ini nawa’‘kwanig iya’* a‘pya‘te a&’ya‘tci' sipd’- 2 ‘egk™. A‘wawA'se’tinigi’ si’po'a' a‘a‘seniki‘ki’winig*". ‘‘ Name- 30 pyagi ki/‘uten™*,” d&'ine*tciyugé'l ke‘tena’megu na’mepydg 4‘wa- ‘sape'ki’‘senig™". Ki‘cinitag 4‘dpine’‘ckunag a‘sé’ma&wani nepi’g di‘pa’gina‘te. Maniga’* anchimamute eiyatug””: “Nail’,, maa a/‘kuniwa ketatamé/‘enepwa ‘a‘ta‘ci’wigwin a‘maneto’wiyaig**™. Ma’nié veered ca pyitenamawiyigwe wi‘ata‘pe’naman™", wi'pwa- 35 wikigo'i’‘cikegi na‘ka’*te dninetamawiyigwe’megu wi'i’‘cikeg*". Ma’na‘tea'i a‘simaiw 4’‘citami ketatama’‘enep™*,” &‘inetu’nému- 58 FIRST VERSION ENGLISH TRANSLATION This is a large story of a sacred pack. Well, this is what probably happened to this married couple at the time they made this sacred pack. At first they must have had a grand time dancing when they made it, and they were merely given power to slay their enemies by the one who blessed them, a manitou who dwelt in the water. At one time, it appears, when they were attacking the people the one who had that sacred pack with him probably was in the lead as he went along, but he did not, it is said, ever use a gun. At first he must have used spear heads and bows, and he also must. have used the scalp which is also with (the contents of the pack); and songs are appurtenant to (this sacred pack). Later on when they made (this pack) then, verily, that spear was placed there. That was what happened to them. Soon the man fasted. Then he knew the lance was to be included. When he had fasted for four days then, it seems, he was spoken to by a manitou on the night of the fourth day, “ Now, my grandchild, you will get what you will always use, and this is how (the place) is where it is. ‘To-morrow at noon is when you will get it. You will start to wallk very early in the morning, but you will come to where it is exactly at noon. And as soon as you have come there, you must cast tobacco on it, and you must sing when you pick up that lance,” he was told, “and when you bring it near a lodge you will then place it aside. Thereupon you must set a kettle on the fire and stop to celebrate a gens festival. After you have celebrated a gens festival and after you have placed (the kettle) on the fire, then you will fetch it and place it here in your sacred pack. Verily, you are to strike a mortal four times with that lance,” he was told. He departed early the next morning. As soon as he awoke he began to walk and the next day at noon he came where he was going, at a creek. The creek glittered and was stony. “ You will get it from in the water,” he was told, and sure enough there was shining metal in the water. As soon as he saw it he unwrapped (his) tobacco and cast it on the water. Now, this very likely is what he said: “Well, I give as many manitous as you may be, this tobacco to smoke. Since you have brought me this lance to pick up, it must not be for merely any purpose, and it must be in accordance with the way you bless me. In return I give you this tobacco to smoke.” Such was his speech. As soon as he had made his speech he then 59 60 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 4c", Ki'cetunimu®tei na’‘k i’ni na’‘k a‘na’gamu‘tc". Maniga* ai‘cinagi’te‘e na’‘ina‘i pemipagaiya’ ‘cowi‘te 4‘na’'se‘kag*": Ma’ni‘ camfgani ni’‘aiy6 nina ‘0’ Ma’ni‘ camagani ni’‘aiy6 ni’na ‘6 5 Ma/’ni‘ camagani ni’‘aiy6 nina ‘6 Nina‘a ni’ ‘aiy6. Ini’yitug A‘cindgite‘e na‘inat 4‘ata/‘penag d‘agwa’pydnag™". Na’mepyigigé' in u’tenam™**: a’ewi ki'ci’‘td4teini wi/na. Uwi- yi‘a’megu ki‘ci’‘tétug***. Ki‘ci‘ata/‘penag In 4’‘nagwa‘tci niya’p 10 a'a’%te™. TLya’* pyaya%te a‘ci’“tei na’‘k 4'si’‘sa‘ag ad'‘nawa“tci- ka’ndnaé“tei wi'mami‘cama’gu%tcin™. Pe'cege’'siwi‘uwi'ciga’‘ipi ki- ginu‘te", ka‘d’ni na’‘ka na/‘ina‘l ki‘cipo’ta'kwa‘te", ki'cikwa- ‘ckwina’‘soni‘tci na‘ka’ni 4twapikanaka’nawi‘tc". A‘ckuténd’‘siwan i‘ka’nona‘tc": “Na'‘i’, A'ckuténa'siwe, ki’na kepe'pe'cigwa%tcimu’- 15 ‘tawawa ma‘kwine’‘tcigat**. Mana*tca‘ a’‘kunaiwa ke'sa’‘ka‘tamo6n i‘wi'pe‘cigwa*tcimu'ta’wiyan 4'‘cinatota’‘soyan™". Mani‘tca‘ atma- na’ tapyigi’‘t6yani kenato’ta'sene negu’twapyig*", na‘ka’*tci me- ‘ciga’twi maiya’‘ckamane wi'pwawi‘kimane'cigwaéga’paiyan™, i/n i‘cinatota’‘soyani na‘ka’‘tei ni‘tci‘ckwe'a mawi/nanage kina’gwi 20 wi‘pa’gamagi ne‘ca’magan ini“tea’ a‘cinatota’‘soyani na‘ka’ “te ayi’g mana’‘ka nigd’ni wi'anemipemena’mugwiéina ma’ni nemi’‘cam™", to‘kami wi'inagi’‘senig ugima’wa utd’tiiwen™. I’ni wi'anemi‘ci- mam4’tomu‘tci wi'aAnemime'to‘sine’niwita pa’‘cl mana’‘ka i‘a- ‘kwa‘kyii'setd/nigwini ma/netowani wi'Anemipemena’mugwin™*, 25 Inina‘ku'i a‘ciketemi/nawi‘tci kiteminawit**. Inina‘t wi'mawikiya’- ewatigi nemi’‘cim™",” 4’‘ketu%te i’na ki’ginut**. Ki'cetu’naimu- ‘tei na‘ka’ni &‘ata/‘pend‘tci tiwd'i’ganan a'wipwiwdé' ‘igé%te a'‘na’- gamutte", Ma/nigé' a‘ci’nagitte. Ina‘ a/‘tigini nagamd/ni‘an A’ne‘ki‘ Ina‘ tagwi'send’‘igwin™'. Mane'wii’‘megu‘ cewié’n a’gwi 30 ma’/ne ke‘kinetamanin™'. Tea’ei wani’'togwini ne’me'co"**. Ma’- ni‘tea’ ta’‘sw ina’t a‘tig™™. Ta’'swi ke'ka‘a’mawi‘tei ni’‘atot**. Mani‘tea’‘yitug a‘cinigite’®': Taniyinowa‘4tci'? Taniyinowa4tei*? 35 Taniyanowé4tci'? Manetd’ ‘kwawagi kakiwitaé‘iwa's**. Taniyaé’/nowa*tci'? Taniya’/nowié4tei'? Taniyii’/nowii4tei*? 40 Taniyii’nowaé4tei'? Taniya’nowié%te''? Manetd’ ‘kwiwagi kakiwité‘iwi's**. Taniya’nowi4tci*? Taniyi’nowi4tci? MICHELSON] A SAUK AND FOX SACRED PACK 6-64 likewise sang. And this is what he sang at the time and he started to wade when he went toward it: I am to use this lance, oh; I am to use this lance, oh; I am to use this lance, oh; I am to use (this lance). That very likely was the way he sang at the time he picked it and took it from the water. He took it from under the water; he did not make it himself. Some one probably made it. As soon as he picked it up he departed. As soon as he came near he put (the lance) down and left it to come back to later and stopped to speak to one who would serve as a ceremonial attendant. It is said he then celebrated a gens festival with a deer’s head, and after he boiled it, and after it boiled (in the pot), he again began to speak. He spoke to the Spirit of Fire: “Now, Spirit of Fire, you speak entirely truthfully for the one who shall remember. I burn this tobacco for you, and you will truthfully tell for me what I ask. Verily, as I am now rich with a village, I ask one slice from you,' and if I meet war that I shall not stand around shamefacedly ; that is what I ask, and that if I go to attack my foe that I may strike him confidently with my lance is what I ask, and I also (ask for) whoever will take care of this my sacred pack in the future that peace may reign in the chief’s village? That is how the future person shall worship, whoever shall take care of (this sacred pack) in the future, even as long as the manitou has determined the earth to be. That really is how the one who blessed me blessed me at the time. My sacred pack will lie about till that time,” the one celebrat- ing the gens festival said. As soon as he had completed his speech he again picked up a drum and began beating it and began singing. And this is how he sang. There are a few songs connected with (the ritual).2. There were many, but I do not know many. My grandfather must have lost all of them. This is as many as are (still) connected with (the ritual). TI shall relate as many as he taught me. This is how (the one blessed) sang: What did she say? What did she say? What did she say? The manitou women would go about wondering. What did she say? What did she say? What did she say? What did she say? What did she say? The manitou women would go about wondering. What did she say? What did she say? 1“ One slice” is a village of the foe. 2A rather free rendition, but the sense of the passage. 62 BUREAU OF AMERICAN ETHNOLOGY : [BULL 85 Ini’yituge mene'timi’‘senig*"; na‘ka kuta’gi ni‘cd’namegi wiipi’- ‘senig*". Na’‘k a‘na’gamu‘tc™. Mani’yituge na’/‘kan d‘ci’‘senig**. Na’‘ka mO"‘tci pe‘ki’megu ma’ni na’gamoni mi'‘cagi na‘k**: Ku'kope ku‘kope ye'eye 5 Aiya‘cita ku‘tatitagi : Ku'kipe ku‘kipe ye‘eye Aiya‘cita ku'tatitagi. Ma’n dnatotigi na’gamon™. Me'td’“tci wi'a‘ci'tawa’‘etig™*. Me'to'sineniwa kigd‘ i’‘cawit ma’mi’ta'i ma’ni na’gamug*". Ce- 10 wi’nA nawa‘tci’/megu nita’windni' se‘swa’moni“*. I’ni ki'‘ci‘se’- ‘swamuge ke‘ki’nawa‘te dmute’natiei piwa'‘i‘tciga’titwi. Petkwa- pitiiwi ina’ a‘tig™*. I’n amipene'cke’nameg*"; ka‘d’ni na‘ka’- ‘tei manetowai’ya neguta’‘megéna‘* pe‘kwapiti‘iwi nata’windn™*, I’n imita’gwi'tog™". I’nami'ta’ ini aiyd’gi na’gamon™. I’n i'ci 15 ni’‘ewi ke‘'k&’netamani nagamo’/ni‘an™", cé‘cki naga’ga‘an™. Ka- ‘o/ni nak di‘nimiwa‘agi a‘ci’ndgi%te". Ayigi’megu‘ ci’‘*cki ni’‘ewi neke‘kineta nimiwa‘i’ga‘an™". Manetonigi’‘ wina‘t cewaé’na in i‘ci ni’‘ewi ke‘kaé’netaman"™". Anwiwi‘amawi, Anwiwé‘amawi; 20 Anwawa‘amawi, anwéwd‘amawi; Manetd‘kwawagi uta‘ku‘kuwawani Anwaiwi'amawi, anwiwiéi‘amawi, Anwaiwi‘amawi; Maneto‘kwawagi uta‘ku‘kuwawani 25 Anwawi'amawi, Aanwiwié‘amawi, Anwiwi'‘amawi, Anwawi‘amawi. Ini negu’ti nimiwa’‘igan™'. A‘ni’miwa‘te &’yotiig™". Me'td’ “tei tata’gi negu’t itkwiw d*tagwigi*tci wi%te i‘kwaé’wa wawiti'su‘tei naga’moneg*", T'kwiw d‘tagwiketemina’we'si*te™. Wi’na’ ayi’g 30i'kwa’wa kigd’* i‘cine’me'sit®, Ina’mi‘ta‘ Inin aiyd’*te™. Inatota’- tiwani mai‘a’/ni nagamo’‘i‘an™', Ka‘d’ni na’‘ka kuta’gi dmi‘ta‘ alyo’eg*", Ini na’'k a/‘tinig*", Na’‘k a‘ka‘tci/nagiitte ina ni/- gamut’. Ma’ni na’/‘kin 4’‘ci‘segi na’gamoni nimiwa’‘igan ina‘ ata ‘gi*" 390 Nd'‘se keminen™*, NG'se keminen®*, NO‘se keminen™*, Kakakiwa, ne’/magwaiya; NO'‘se keminen"*, 40 NO‘se keminen®*, NGO‘se keminen®* Kakakiwa, ne’/magwaiya; N6o‘se keminen®*. Ini nak A‘ci'se’nd‘ig®"*. Nagamd/nié‘ani ta‘sw ina‘ a’‘té‘ig*". 45Me'to%tci tata’gi kagd' natawina’nd‘kyiigeS Amaiydgini nagamd6’- MICHELSON] A SAUK AND FOX SACRED PACK 63 That, it seems, is the first (song); and another forthwith begins the second time. And he sang. This, it seems, is how it goes. And this song is even very sacred: (Syllables) Fear each other alternately. (Syllables) Fear each other alternately. This is what is said about this song. It is asif they should revenge “themselves on each other (in the way planned against themselves). If anything happens to a person this would be sung. But first he would be spat on with medicine. As soon as he was spat on it would be noticed that a little beaded bag would be taken out. There is a little bundle in it. That would be unwrapped; and there is a snake-skin somewhere there and a little bundle of medicine. That would be soaked.* Then that song would be used. So there are two little songs which I know, that is, only dancing songs. And when a dance is given they would be sung. I also know only two dancing songs. There are indeed many, but I know just two.* Sound it for them, sound it for them, Sound it for them, sound it for them; The manitou women’s drum. Sound it for them, sound it for them, Sound it for them; The manitou women’s drum. Sound it for them, sound it for them, Sound it for them, sound it for them. That is one dancing song. When they dance it is used. Because one woman belongs in the ceremony is why a woman is mentioned in the song. One woman was also blessed. If a woman was in any way in agony, she would use these songs. That is what is related of these little songs. And then they would use another. It also belongs to (the ceremony). A singer would start a song. And this is how the dancing song which belongs with the ceremony goes: Father, I give it to you, : Father, I give it to you, Father, I give it to you, A crow, my headdress; Father, I give it to you, Father, I give it to you, Father, I give it to you, A crow, my headdress; Father, I give it to you: And that is how that (song) goes. The little songs are as many as belong to the rite. It seems as if when one desired to do any- %So George Young Bear. ‘‘ Put with it’’ would be a close rendition. 4The preceding sentences are rendered rather freely, 64 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 ‘atan™*, Natawinatupanige tata’g*", admi‘ci/nagig*". Tana‘ka'i nAtawimaiya’wu'sige i/nini nagamod’/ni‘an™*. In i'ci wip inini ma‘ani wi’nA kutagi‘ cemegu’ tatagi mama’tomug*®*. Kutaga/ni kutage’g a’‘tawan™". Inini‘ ci’‘cki me‘to‘sine’niweni nato’‘ta- 5‘sug®*. Inin ina‘ dma’‘tiégini nagamd/né‘an™, J’n a’‘cikegi ke’- gime'si mi’‘caman™", Ate‘ci’megu a/‘tiwan"". Kutagi‘cinagamd’- ni‘ani tatagi ka‘kitataégin Inini naé‘ciwatota’tagin™:. Tcdgi’megu mi‘ciman in 4/‘cikeg™*. Pi'tawi'sendni’megu naga’mdnani ka‘kita’tagin™. Ma‘a’ni yo" 4'ta‘ci‘dtota’manin™. Ma/- 10niton™", cewi’na ki‘ka’netaga &‘pwawiwita’mawa‘ttc™. ‘“A'cka- 4tcimé‘tea'i ni‘wita’mawawa m4‘a’/ni naga’monan"",” 4‘i‘cita ‘ate. Ini’yaituge kabotw A‘nepo‘ite’*: ini wi’*tci wani‘tag Inini naga’- monani mane’megu. Manatonigé' wi/napi yowe. Cinépene’* ma/’ni negu’t", pagi’?tcimG‘ina’gamon™*. Mene'tami'segi’megu.. Me'td/- 15 tei taita’gi pagi’/*tcimug**. A‘pagi‘tcimug ini me‘td’ “tei tatagi wa‘ka‘i’ganegi kepu'ckagaéte me‘to‘sé’neniw™“*: Ina’mi'‘ta‘ ini ka“tci’- nigig*', Aiyd’‘ anepyd ’‘atiwimene'tami'segi’megu. ‘‘Taniyainowd- dtc’, tiniyé’nowaé‘tce",” a'ci‘se’nd'ig*". Me'td’*tci kepu’‘ckatige ind/mi'‘ta‘ ini wa‘ka/‘igani tetepu’ ‘sag dnegi‘kwi‘senugwini tetepinag4- 20 gami'‘ta'i ‘alyapami pyagi wa‘tciwapinagig ina’mi‘ta‘ mawi’nane“te uwi‘tci'ckwe’‘ina’“*. Me'cena’/‘megu‘ cegi‘ka’/nawe ne’‘seni‘a uwi- dtci‘ckwe’‘inawA. Cewii’na ne'se’tind'a wina’megu. Inimeg 4’mi'ta‘ a‘pe*tciki'ciwinanand’ ‘pe‘ka’megutcagata’‘ona'*. Inini 4’ ‘cikegi na’‘kA naga’mona'i negu’t'. Indami'ta‘i pagi’*tcimug*"*. Inini pagi*tcimd’wenan 4’‘cikeg™". I/ni. i) Cnr Ka‘d’ni na’‘kani wi‘ato’tamani pepya‘kwapi‘tcei’‘ga‘an 4’‘cikeg*™'* Natawi’ndnani kegime'si’megu neke'ké’net a‘ciwaé’pikeg ina‘l yo. A‘ckipagapyiige'si‘a i/nA ApiwaA ina‘ Amina’pineta mo‘ki’‘tamege mamai’yA. Ina‘ u‘kwa’ganegi' sogi'té'iwi nata’windn™". Iniga’‘i 30 dmi'se'swamug™. Apina’megu kutamend‘a ta’gwi. Ina’/mi'ta‘ ii‘ckipagapyii’ge'si‘A uwiyawigd' ini nana‘i wa‘tci ‘api’‘te'.* Ini tata’gi wi’n d‘cimitke’“*tciwi‘tc'. Me'tend' na‘ka nata’wa'toge mawépamete me'‘to'si/neniw 4‘ta’‘cigwaéni tepe’‘k ina’mi‘ta‘ na’‘k na’ ‘awu'te d‘ckipagapya’ge'si‘si‘“*. Me'cena’‘megu 4‘ne’pawa“‘tci 35 kiwi’tana“*, awi’/ta niwu’wiwa'sa tepe’k'. A'‘ckipagapya’ge'si* uwiyawigi. Ini na’‘ka negu’t Inagi/‘megu tagwi pi‘tawi ‘Ami‘aiyog u‘kwi’ganeg i/nA ma/neto'di'*': napinend’‘aga’ip". I/nipi wi’n i‘cipa’‘kow4‘te ina‘i wi‘a’wiwa‘tc". Ka‘dniyéitug 4’mi‘ta‘i ki‘cini’- ‘cawigi na’‘ina’ ki‘ci‘dwut ina‘ aiyapami pyage ina&’mi'ta‘ neguti’- 40 megu pe‘cege’‘siwa pemu“tci‘ ci‘cki’megu pagi‘se’nawu“tc™. ‘Keta- ‘camenep™“',” ine‘te a'ckipagapya’ge’sita mayawa’‘camet*. I’n ina’“tcimug*®**. Petkime’gupi ne‘ci’wi ma’niwi'sA manetowa’g ina'i. Inina‘ A‘ci‘ci’ma'su‘tei tata’g Ina wi‘teci tagwi‘cig ina‘l. 4a See note to the English translation. MICHELSON] A SAUK AND FOX SACRED PACK 65 thing, (these are the) songs which would be used. If one, say, desired to go to war, they would be sung. Or if one desired to be a leader, those songs (would be sung). These songs, it is said, are for that purpose, but others are for (general) worship. The others belong to other (rites also). They are merely for the purpose of asking for (long) life. The songs belong there. That is the way all sacred packs are. (The songs) are for different purposes. The other little songs are those which are hidden and which are said to be powerful. All sacred packs are that way. The hidden songs are additional. Now, these are the ones I am talking about. There are many of (such songs), but the one who knew them did not tell them to (the people). “ Verily, I shall tell them these songs later on,” he thought. And it seems that shortly afterwards he died; that is why many of the songs are lost. Formerly, it is said, there were many of them. Why, here is another song, a war song. It is the first one. It is as if there were an occasion when warriors sing(?). If the people are surrounded in a fort, then there is an occasion when the warriors sing (?): then the song would be started. It is the first song written here. “ What does he say, what does he say?” is how it goes. If they surround each other, then they would walk in a circle around the fort singing, and when they got back to where they began singing, then they would charge on their foes. At least 50 of the foe would be slain. But they would slay each other. In the same way a greater number of (the foe) would always have been slain. And that is how that one song is. Those war songs would be sung. That is how the war songs are. That is all. And now I shall likewise relate the nature of the separate little bundles. I know every single one of the medicines that are there. A green striped (?) snake skin is there which should be worn about the neck if an attack is made early in the morning. There is medi- cine tied to the neck of the (snake skin) in there (i. e., the sacred pack). One should spray one’s self with it. And one should also swallow some. The green striped snake skin would guide one.” That is how he works. Only if spying were undertaken, if one should go at night and see how numerous a people were, then by all means the green striped snake skin should be used again. One might be taken when they were asleep; they would not see one at night. That is the green striped snake’s own self. And there is also one additional thing (placed) with it, from the neck of that snake which should be used; it should be worn around the neck, it is said. Now, it is said that he himself (the snake) permitted them to be there (?). And it seems after this was done, at the time the (snake) has been used, 'T do not understand the Indian text, and follow Young Bear’s translation without any attempt to control this, 66 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ka'‘d’ni na’‘ka kuta’g*“', nénd’‘ka‘a‘“*. Manenwi'megu i‘ca’wa- ‘sOwA nond’‘ka‘a'“*. Negutenwi tata’gi wa’'siydge ano'ka’netig**. “Na‘i’ mawikete'ckwanuta’wi ‘a‘ta‘swikamige'si’gwi'igi me‘to'sine’- niwag*!,”” itige tata‘g*', ina’mi‘ta’ i’na ke’tene‘tci ndnd’‘ka‘a™’, 5 iyigimegona‘'i pe‘kwapité'i’wi nétawindné'l dimi‘se’‘swamug ina’mi- ‘ta‘i pemiwi’pu'sig a‘kwine'kyagi pyige Inaf/mi‘ta‘ 4’mi‘ta‘i nana’- ‘T‘tigi' se’‘swamugi nata’windn™. A’mi'ta‘ wi/pa‘kigi nono’*ka'a'’, me‘td’ “te uwi’/yawig*!*. Me‘cena’‘megu na’mi‘ta‘ ina’megu kita’ ‘ci- ‘si‘tei wigiyapi‘kig i’na nond’‘ka‘é“*. Awita’megu ka‘ckiminawaé’- 10nema‘sa u’wiyi'. ‘A’gime‘te A‘ta‘swikamige'si’gwii'igi me‘to‘sa- ne’niwag*". Inina‘ ne’gutenwi tata’g i‘ci‘ci’ma‘su‘te I’na nond’- ‘kaa. Ka‘d’ni na‘k a/mi'ta‘ na’‘ka kuta’gi tata’gi mawi/na‘kyate me‘to‘'sineni”™“*, me‘td’‘tei tita’gi md‘ki’‘taitigi wipeneti’ge*tcea'i mi’gatige pe’mutig**, ’mi'tai na/‘ka i’na awuttei nond’‘ka‘a*. 15 Awi’ta® me‘cene’tinaé'a nana’‘c!': ana‘tei’ma'su‘tci’. A‘kwi’g a‘pe- mii‘eg dmikiwita‘te", ma‘tcimap'. I/na nond’ka‘a'a me'td%te utaé'ina’wipi kiwawi's**. Ma/’nagi* me’‘si‘awa wanatd'ka’megu tane’neti'sa u/wiyag*", wdnatd'ka’megu kwi‘kwié‘kwawa’‘ckani‘sa ano’/n"', Me'tend’‘megu nono‘ka’‘a‘ani me‘ku“tceinawate ‘ina’/mi‘ta‘ 20 me‘cu’ “te i’na neni™**. Awitaga‘ wi/na‘ ci’‘cki ma‘katéwite’megu. “Me'tend’' ini,” a/tiwa%te". Aiydne'kiwimegoni ana‘%tcimo'’- nameg ina‘kai‘megoni pe‘kwapita’‘iniwi natawindné'‘l a’mi‘alyog*™. Ka‘d’/ni na’‘ka wape’‘cke'siw ina‘ ti’gwi'cig™*. I’na na’‘k i‘kwigimego’na‘i' sagapi‘tiwi nata’windn®™. Negu’ti'igaé’ wi’ndni 25 neguta'i ta‘cimawi’na‘kyite me'‘to‘sineniw ina’mi‘ta‘l® na’‘awu"tei pe’mamug®*. Sipdgittca'i; me‘ci'sipowigegi'i, pemi'‘cine’‘katig*™, ina’mi‘ta’ na‘awA’‘ciwe"te. Ki'cikanaka’nawig in&’mi'‘ta‘ Ini‘ se’- ‘swamugi nata’windn ina’ ai‘tig*'. Ami'sa‘te a’mi‘ta'. Negutwiiy- awi’megu “A‘kwi’tepyigi ni‘anemi“*,” i‘ci’ta‘aig*", a‘kwi’tepyigimeg 30 dyigi ka‘ckitanemi’‘ainai‘**. ‘ Na’mepyiig™",” i‘ci’ti‘igega* diyigi’- megu na/mepyiigi ka‘ckitanemi‘ciwe’‘ciwii's**. I’ni na‘ka’na 4’ ‘cigi- “te ina iIna‘t dpi’t**. Cewi/na nawA“tci’megu'naga’mond*, ina’- “tcimup". Inini*teét Inini wani'ta’tigini Amaiyd’gi‘ini naga’md- nan", Jni'ci nagamo’né‘an®". Tcdga‘wigegi' i’nini na‘ka’megu MICHELSON] A SAUK AND FOX SACRED PACK 67 after one has come back, one should contrive to shoot a deer (but) merely dedicate it. “I feed you,” the green striped snake skin is at once told, the one who is especially fed. That is what would be said. There surely would be very many snakes there, it is said. That is what is said of them, and why they are included.’ And there is another (object), a humming bird. The humming bird is used in many different ways. One way, perhaps (is), if one is sent off on an errand at daylight. If, for example, one were told, “Go and find out stealthily of how many lodges the people (i. e., enemy) consists,” the humming bird should be taken out; also one should spray one’s self with medicine in a little bundle attached to (the humming bird), and one should start to walk off, and as soon as one reaches out of sight, then one should prepare one’s self by spraying one’s self with the medicine. The humming bird should be thrown; it is as if making the humming bird one’s self. Conse- quently the humming bird would fly around the village. No one would be able to observe (the humming bird). The number of lodges of the people would be counted. That, for example, is one thing they say about the humming bird. And there is another way in which it should be used, for example, if the people (i. e., enemy) should rush and make an attack, if, for example, they should come out suddenly at one at the start of the fight, if one were shot at in the fight, then the humming bird should be used. One would never be captured; so they say of (the humming bird). One would be as far as up above is, so it is related. It is as if the humming bird flew about with one’s heart. One’s body might be in the thick of the fight, but the bullets would whistle by without doing any damage.’ Only if they shot the body of the humming bird would the man be hit. It would not be for simply any reason, but only if he had fasted. “That is the only way” they say to each other. A very little has been told regarding the use of the little bundle of medicine. And there is also the white bird (?) is one that belongs there (i. e., in the pack). ‘And medicine is tied on the end. Now, if one were alone anywhere, if the people (i. e., the foe) rushed and attacked, then it should be used in fleeing. Verily, if one were chased to a river, a big river, one would be taken across. As soon as prayer is offered, then one should spray one’s self with the medicine which is there. One would fly. If one should think at one time, “I shall continue on the surface of the water,” one would also be able to continue on the surface of the water. And if one thought, “(I shall go) under the water,’ one could also continue under the water carrying (the bird). And that is how the (white 6A free rendition, but the sense of the passage. 7A rather free rendition. 68 BUREAU OF AMERICAN ETHNOLOGY [BULDL. 85 A‘ei’‘tona' ka‘'ck i/nini natawind’na‘an™. I/ni ke‘ki’nawa*tcipiwa- ‘igwa’té‘Iwi ma‘ckimu’ta‘ta‘": in_amute’nameg aiya’ne‘ki™. I’ni tcigenwimegoni tagwi’‘tcigan®". I’n a’‘cikeg in®". Ini mawa“tci’- me‘cagi nata’windn ina‘ tata’gi mi’‘cameg a4'‘ta’g*", A‘ci‘tciganig’’* Sini. Kwatya'citca’gi'sdge iIna’mi‘ta‘ ini tagawi’megu tagwi’ ‘tcigdg i’ni nagamd’n""*," I’/na naka ni‘a*tcimaiwa me‘td’4tci na’‘ina’ ki'ciketemi’nagu “tei nama’ ‘kamig Api’ni‘tci'i manetowa'". Apipitiga’wagwani na’‘ina‘ ini ki’‘ci'td*tei mi‘ca’m™*. A'cka*tcimaé'ké'i ina‘i*tea api’nittei'i 10 Me’ ‘ci'sipowi a'‘tata’goyagi Pigi‘tanwi 4wi’ni‘tci'i ma/netowa'i 4‘api- piti’gaw4%tci’. Pa‘ci’to‘ani negu’t d‘a‘ce’noni‘tci’. A‘ata’ma'a‘te A‘si/mawan™', Ka‘d’/nip a‘kand’/negu'tc", “‘O’ ‘wiiguni'teat wa- 4tei’/pyaiyan™',” a/‘igutte!. ‘'O’* ce’megu nekikiwe’‘ck4',” 4/‘ina- te, “Ot 6’ ‘6’ matiyakut wi/na pa’‘citd'a mawite’/powiwa Ke- 15 ‘tcima’netowan 4‘a’wini‘tci mawita‘cite’powdwa,” 4’‘ine‘tc. ‘ A’- nagowe nagwa’wa,” &/‘ine‘tci neniwa. A‘cka‘tcimegup ini, ‘‘O’ maniku’' wi’na wa‘%tei/pyalyan™': a‘pya%teinatu’tonani ma’ni ne’- mi‘cami wi'i‘cike’nugwén™,” a'1'‘ciwa‘te. ‘“Ka‘cittea’* tatagi wil’ ‘cikeg*"*? Ka‘cina’gwa mAn i’nina‘ kabo’tweni’‘nepd'"'; ina‘tca- 20 ‘ina’ wi'i‘cawimiga’tugwéin™"?” ‘Ka‘cina’gwa inugi ku‘tci’megu kwiye’n afninemawatana ki‘a*tci’mo‘awa. Mana‘ka ku‘tci’megu pa’‘ci na/‘ina’ a‘a‘kwa‘kamigatugwén inina’* ku‘te 4‘ci‘se’téneg i‘ketemi/noneg*". Inina‘tca* witmawi'a‘kwi’migak". Kegime'si ku- ‘tcei’megu. wi'Anemimime‘kwadneta’mugwaéna ma’ni_ ke’mi‘cdm 25ina’megu wi'anemipe’menag*™*, ini na‘ka’megu wi‘'anemindne'sata me‘to'sineniwa''. Na’‘ka ke’‘kyaweni i’na wi'tépa’‘ku‘ckaga i/ni i‘ca’wigwin™. Na‘ka’‘tci kina ma/ni na’‘ina’ kagd' A‘cawi’wa- nani ka’temino‘ka 4/‘awi*tci ki’‘pya,” a’‘ine*te”. “'O’ ‘wina'i/ni,” ai’ ‘ciwa ‘te. 30 Na‘ka’megu ini na/‘ina’ 4‘a/%tcimo‘e‘tci wi'ind‘pe’natd‘te ini ki‘ci'to"tei mi‘cima'". ‘“Ma‘agi agwi kana’gwa wi'kiga’ noyany ce/gigwag*!': ga/‘sai'kwepi inig*'',’ a/‘ine‘te!. “‘O/‘wii/na‘ini,” a’‘ine‘te™. Ne’niwa na‘ka’ megu reese a‘nana’tu'ca‘te™. “Me- ‘to‘sineniwa‘tea’* mani mawi/nanag**, tani‘tea: ini wii cikegrt? 35Ma’ni ne‘ci’ka iniyé’tuge inal wi'kiwa’gwataég 4‘ta‘ci’‘igin™",” ai'‘ciwitte’. ‘'O’ figwima' nana’‘ci mi‘cimi wi'kegine’‘se*tcini wi'Anemipemena’mugwan"™,” 4’‘ine’tci neni™**. I’nipi negute’/nw 4’‘cawitci na’‘ina’ ki'ci'td*tci naima’‘kamigi ta‘cimanetowa'i 4‘apipiti’gawd"tci na/‘ina'. I’n ana‘tci’mowa*tci 40 ma‘a’g alydne'kiwi Alege gain nagigi mi/‘cama". I’n a’‘cikeg**, ke'tena“tca’‘megu i’ni 4’ ‘cikeg*": anato’tatag*". MICHELSON] A ‘SAUK AND FOX SACRED PACK 69 one) who is there, is. But one would have to stop and sing first, so rumor has it. Verily the songs which are lost are the songs which should be used. The little songs were to be used for that purpose. If those little medicines were used up, one could make more. That little bag may be recognized by the beads on it; a very little would be obtained from it. It is always a mixer. That is how it is. That is a most powerful medicine which is there, in the sacred pack. It is a creative agency. If by chance it were all used up, then it would be mixed to the tune of that song. I shall likewise tell about the one who in a way was blessed by the manitous who are under the ground. He must have gone to visit them as soon as he made the sacred pack. Later on he even visited the manitous who live where the Mississippi and Missouri join. One old man was absent. He gave them tobacco to smoke. And then, it is said, he was addressed, “Oh, why is it that you come?” he was told. “Oh, I am merely traveling about,” he said to them. “Oh ho, the (absent) old man has gone to council where the Great Manitou is; he has gone to council there,” he was told. “He departed yesterday,” the man was told. And later on, it is said, “Oh, this really is why I come: I come to ask you how this sacred pack of mine will be,” he said. “How, pray, will it be? Of course sometime soon I shall die; then, verily, what will happen to it?” “Well, this very day you must instruct whomever you choose. For it was granted you when you were blessed that it should last as long as the earth. Verily it will keep on till that time. Every person who will remember this sacred pack of yours in the future, whoever will take care of it in the future, he is the one who will continue to kill the people (i. e., the foe). And whoever does so will be he who will reach old age. And no matter whatever be- falls you you will come to where the one who blessed you is,” he was told. “Oh, all right,” he said. And at the same time he was told what to do with the little pack which he had made. “You must not use skunks when you celebrate festivals: Those are forbidden in accordance with our belief,” he was told. “Oh, all right,’ (the manitou) was told. And the man asked another thing. “If I rush on the people to attack them, what will happen to (my sacred pack)? Will this per- haps lie alone wherever I may be killed?” he said. “Oh, whoever will continue to take care of the sacred pack will never be killed as long as he has it,” the man was told. That, it is said, is what he did once, after he made (the sacred pack), namely, he visited the manitous under the ground. That is what those who took care of the little pack in succession say. That is how it is, surely that is how it is; so it is said of it. 70 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 Negute’nw i/niyA pa’menaga d*‘aiydte'e na’‘ina'i Pa'td‘ka‘a‘i i‘miga’tiwattc’. Inina‘i mame*tcina’ a‘migati’miga'ki ma’ni mi’- ‘cama‘'. Agwitted’tyatuge nand’‘ci me‘cu’te‘e i’niya pé’menaga ne’me‘co‘a’ nii’po'it*. “ Ke'tcina’‘e nepemugégi ni“tci’‘ckwe'ag*",” 5i‘ketowa’pe'e a‘aiya’*tcimu‘te™. Inugi*tea* ini ma’na WaApinenu'swa ini ka‘cki‘to%tei witme’nwi- ‘seg™'". I’ni wa’"te a’tawag Ini mi’‘cam™". Na‘ka’ “tei negutenw a‘cawi’miga‘'k". I‘kwa’w una’paiman 4‘ni’- ‘ciwa%te a'ci’‘ca*te". A'kiwa’‘owa"tc". Me'cisi’pow a'nagata’- 10 mowA"te a‘sa’m™". Ini mani*tea’‘yaituge Pine‘ka‘i ‘a‘ita’mowa‘te", A'matai/yadgwan ini’yditug 4‘ta‘cimawina’nete’*. Iniga‘i mi/‘cimii* i/nina‘i kiwawi’gwitig™'. A’gwi wi’n a‘ckiki’‘citot*': ki'cine’po'itei me‘to’“tci"tea tata’g iwatena’mawata ‘ata‘ima&' Inadga p&’menaga ai‘mawina’nete’*. Kwiyena’megu 4‘nawa’‘kwanigi na‘ina’‘yatug 15 4‘mawina’nete'*. A'‘pi/pemu“tci niwagime’megu. Me’‘ci'sipow fi‘pemina’mowa"‘te’. Agwipi’ nani’‘ci me‘cutama’wu'tcin utci’- manwawi. Ina’‘ipi ta‘cipene‘ckagwa’towagi tci’maneg inina‘ na’ ‘kan i‘ai’yotag*". Ke'kinawa‘tci’megu pagiwalya’‘i‘egi pe‘kwapi’téi‘iwi kenwagwapi'ti'iwi ndta’windn™*. Inini i/‘ciw4pi me'td’“tci titag 20 a'se‘kawa’‘sowa‘tci na’tina'. Inin 4’‘cikeg™* I/ninat a’gwipi ka‘cko‘pena’ne‘tein®™". Ca/‘ckigé‘ wi’napi ni‘ci’‘iwag uwiweti’- ‘atagklt) A’ne'kd*tci tata’gi pyi’tcipemenagig™". Ka‘d’ni na’‘ka kuta’ga &‘pe’menag Ata‘u’“tcima* awita® nana’ ‘ci mi’gati‘s**, A‘sdmi’megu pa‘cito’‘itug***. Ka‘d’ni na’‘k ata‘u“tcima’- 95‘megu na’‘ka pa’menag**': i‘kwiwa pemena’motug**. Ka‘d’ni na’/‘ka kuta’ga neme'‘co‘ené’nA O'sani na‘ka’na a‘pe’menag*"™. Negute’nw ina paga“tcigitugéni' caA’magan ina‘ 4’‘tinig*". Ka‘d’ni na’‘k Ata‘u’“tcimi'l pa’menaga neme‘co’‘enina Kwi’yamé*‘ a’niya. Ka‘d’n a'ne’po'itte’. Ka'‘d’ni no’‘sa na’/‘k a‘pe’menag*. I’n 30 a’‘cikeg*". A'‘sim i/n a‘ko’‘wiiyani me‘sena’‘igan™". Ini‘tc 4’* mana i‘a’tawitte". A’‘citam i’ni Wapi’nenu‘swa wi‘pemenag i’/ni mi- ‘ca’m™", Na’piwana kabd’twe wi'ki’ginowa, wi'me‘kwaé’netamwa. Kabo’twe ‘ds’ menwigeniwi pe’‘ki menwipe’menag**. Me‘cena’- ‘megu wi'a'semi‘egwi/wA kabd’twe menwipe’menag**. Ke‘tena 35 ku%tci’megu manetowimiga’totug**. Me‘cena’‘*megu Ma“tcimane- to‘a ketemina’gituge ‘i/ni‘windn i'‘cige’'s**, cii‘cki’megu wi'‘ne’- ‘ciwigi wi‘tci‘ci‘seg*', a‘peniwe’megu wi’‘ne‘se“tci me‘to‘sdneniwa wittci'ci'seg™. I/na wi’na Ke'tcima’/netdwa Agwi ini‘ci‘'se’to“tcini wi‘nine'se’tiwe’tc". Kopai”*. MICHELSON] A SAUK AND FOX SACRED PACK val Once the one who took care of it used it when (the Meskwakies and) the Comanches fought together. That was the last time when this little sacred pack was in a battle. My grandfather, who is dead, the one who took care of it, it seems, was never shot. “My foes shot very close to me,” he used to say when he told about it in detail. Verily, now (this is the sacred pack) which Truman Michelson purchased, so that it would be well taken care of. That is why that sacred pack was sold. And (this) is what happened to it once. A woman and her hus- band were hunting together. They were canoeing. They followed the Mississippi River too far. Now, they probably call this (spot) the Turkey River. Where it joins (the Mississippi River) is, it seems, where they were met and attacked. They must have had the little sacred pack with them at the time. It was not the one who first made it, but, in a way, the one to whom he gave it as soon as he died, the one who took care of it, who was met and attacked. It was exactly at noon, it seems, when they were met and attacked. They were shot at in lively fashion in the middle of the stream. They started to flee toward the Mississippi River. Their canoe, it is said, was not hit at all. They untied and spread it out, it is said, there in the canoe and it was used at that time. The medicine may be recognized by being in a bundle and wrapped lengthwise. It seems as if they made an offering at the time. That is how it is. They could not, it is said, get at them at the time. And it is said that they were just two, a married couple. They were next in order who took care of it. And then another took care of it, but he could never engage in battle, for he was too old a man. And the next in order who took care of it; a woman, it appears, took care of it. And then another, our grandfather’s father, took care of it. Once it seems he counted coup with (?) the lance head which is there. And the next in order who took care of it was our grandfather’s Kwiyama‘* who no longer is here. And he died. And then my father took care of it. That is how it is. Now I am using up too much paper. Then indeed he sold it. In turn Truman Michelson will take care of that sacred pack. But he will soon have to give a gens festival, he must remember it. And soon it will be very good if he takes good care of it. He surely will be helped by it if he takes good care of it. For it surely is possessed of mystic power. A little evil manitou probably bestowed a blessing that it might be so, and that is why it has power only to kill, only to kill all the people alike. The Great Manitou himself does not ordain (the people) to kill each other. Good-bye. 8In 1854. 72 BUREAU OF AMERICAN ETHNOLOGY [ BULL, 85 Ka‘cina’gwa ma/nittea: a’“tcimoni ke‘tena’megu pe’'ki me’nwi- keg*", Agwi'ce’megu 4*tcimdna/‘igin™. Kegye‘tenimi’megu i‘ciketeminagute‘e’yatuge ma’ni negu’ti katemindgu“tci'i ma’neto- wa'l. Magwa’‘e ma‘tcimanetd’‘i‘ani ketemina’gotug**. Mami- 5 4tcigi’megu mA“tcimanetd’‘a‘an"", MICHELSON ] A SAUK AND FOX SACRED PACK ibs Well, this story is really very good. It is not merely a little story. Surely it is how one person was blessed by some manitous who bestowed blessings. Perhaps it was an evil little manitou by whom the person was blessed. It must have been by an evil little manitou. 18283 °—27—-6 SECOND VERSION INDIAN TEXT Mi‘ca’mi ma’ni ki‘cki‘toyani WaAapinenu's’™, 4’‘cikeg ato’ tiwi. Ka‘o’ ma’n &’“tcimGni negu’t &’‘cikegi ke‘tena’megu i'n 4’ ‘cikeg*"*. Na’‘cawaiye uwiwe’ti'agi kabd’twe ‘d‘uni‘tcine'si’wate'e kwiye’- ‘si‘an™', Me'cena’‘ kabo’tw a‘ki‘cigi'ini“tci’megu a‘cka’“te", inigii’- 5‘megu 4a‘cineguti‘dwate‘e’yitug**. Kabdtweyitugin 4'wipi‘a- kwamatami‘nite’ ini’n ugwi/‘swawan"™. Pe'kig’’‘megu A‘tepa’nd- wate". Kabd’twe ke'tena’megu pe’'k &‘ckame’‘sini‘te'. Kabo- twe’megu ke'te’n d‘nepd’‘ini‘te'. A‘ka‘tu'siwa“tci’megu pe’‘k ugwi’- ‘swawan 4‘nepo’‘ini‘te™. Ka‘onitca’‘ipi, “Na't’, ki‘wi‘ci’‘open™*,” 10 ai’tiwa"te Inig uwiwe’ti‘ag*", “nyiwawa'‘i’ne 4’gwi wi'nana‘i‘ka- wagwini kegwi’‘senin™*‘. Tepi'sige*tca‘ i’ni wi‘nana'l’ ‘kawag***,” ai‘i’tiwa‘te™. “Awi’ta ku‘tei ki‘ci‘e’nagu'sa manetowa,” 4‘itiwate- ‘e’yatug ini’g*". Na‘ina'i pyaé‘tci’‘sanig a'atcki’meguwipita’‘kyanig®". Ini’/yitug 15 d‘amiwa’te’*. Ne‘ci‘ka’megu A‘ni‘ci’‘iwa‘tci'’. Ka‘onitted’‘tyatug iya’‘neguta‘ d‘poniwa’te*’. Neni’w a'wipinatu’na‘wa‘%tci ku‘ku‘seny- in™. Ki'cime‘kawate‘e’p ini pe‘ku’tanig 4‘a’‘ka‘swa‘%tc!. Ki‘cime- ‘ckwan0’‘soni‘tcip in 4‘matote’‘cawa*te u’wiwan™. “Nati, ki’na ma’n a&‘ki‘cipagi’‘sene'ki manetdwa m4‘agi kd'ci’‘semagi wi'ta‘ci- 20 ‘apwa‘apwand‘pwa‘te™, na‘ka’*te dyi’gi wi'wa'ka’mi‘a‘te™. Ma’- nA‘tea’ a’‘kuniwa kinwa’wa d‘manetd’wiyiigwe keta‘kwinemap™“*. Na‘ka’“te fyigi wi'miwinetama’wiydge mya’neteg*"; naka’ “tei wi'A‘semi’‘iyage wi'ketemina’wiydg**: pemate‘siweni nitawéneta- ma’g**, Wi'ke'ka’netamage idyi’gi wi‘a‘semi’‘iyag**,”’ 4‘i’/nawa"te 25ini’ni ku‘ku/‘senyin™'. A‘ku’nawan &‘niginena’mawawa"tei ki‘ci- kand/nawa'te!’. I’/n ad'sigena‘wiwa"te". Nydwe’nwi ki‘ci'sigena‘ wiwa‘te i’n a‘potaneti’‘sowa%tci teagi’megu d‘aine'kawigi’wa‘tcin™". Ki‘ci'sigena‘wawa‘tei’ na‘k ana’gamu‘tci neniw**. Maniga’‘ip a‘ci’naga‘te"; 30 EK ko 0 0 na ni wa ne yoo E ko 0 o na ni wa ne yoo E ko 0 o na ni wa ne yoo. 74 SECOND VERSION ENGLISH TRANSLATION Truman Michelson, it is told (here) how this sacred pack which you bought, is. Now this one story of how it is, is surely so. When a married couple a long time ago soon had a child, (it was) a little boy. Well, soon he later was full-grown, (and) he was the only (child) they had, so it seems. Soon, it seems, that son of theirs began to be ill. Now they were very fond of him. Soon he surely became much worse. And he surely died soon. They were very sorrowful when their son died. And then it is indeed said that that married couple said to each other, “ Well, we must paint ourselves. For four years we shall not release our son by holding an adoption feast. At the end of that time we shall release him by holding an adoption feast,” they said to each other. “The manitou indeed could not have made us,” is what they probably said to each other.* When the time came it was first beginning to be cool. Then, it seems, they moved camp. There were (just) the two alone. And now it seems they had camped somewhere yonder. The man began to look for a granite bowlder. As soon as he found it, it is said, at night he heated it. As soon as it was heated red-hot, then he and lis wife took a sweat bath. “Well, the manitou has now permitted you to breathe your warm breath upon these your grandchildren, and (he has permitted you) also to cleanse them. You who are manitous verily think highly of this tobacco. You must also will away from us that which is evil; and you are to help us (and) have compassion upon us; life is what we desire. Also we are to know that you will help us,” is what they said to that granite bowlder. As soon as they had prayed to it they first made it an offering of tobacco. Then they poured (water) upon it. As soon as they had poured (water) upon it four times they then blew upon themselves, wherever their joints were. As soon as they had poured (water) on it, the man likewise sang. And this, it is said, is how that man sang: EK ko 0 o na ni wa ne yo o E ko o o na ni wa ne yo E ko 0 o na ni wa ne yo o.* «For Fox mortuary customs see Fortieth Ann. Rept. Bur. Amer. Ethn., p. 351 et seq., and the literature cited therein. : 1The song is merely syllables; these are given as written in the current syllabary. 75 76 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ka‘d’ni na’‘ka kuta’g a‘na’gamu‘tc". Ma/ni na’‘k a‘ci’naga‘te™: Wine ségandwenawa, wine saganowendaw0; Wine sagandwenaw0'd’, wine sagindwenaw6'6; Ke ta te pe‘ci pe‘ci ‘I; 5 Wine seganOwenawa'd, wine sagdnowenawa Tnipi. Na’‘ka kuta’g*": A gi ya nia gi yanii A gi ya ni a’gi ya nii A gi ya nia gi ya nii 10 A gi ya ni a gi ya ni Ki‘cegwiye A gi ya nia gi ya ni A gi ya nia gi ya ni A gi ya ni? 15 I’/ni. Na‘ka’megu kuta’g*": A nemo na A ne mo na Ya ya a wil Ane mona A nemo na A ne mo na A nemo na 20 A nemo na A nemo na Kene'segwa, kene‘segwa Ya yaa wii A ne mo na A nemo na 0 I’nip i'cinya’wi ayote i’na neniw A'matote’‘cAwa%te u’wiwan"". 25 Na‘ka’megu waépanigi néyapi’megu A‘ca’wiwa"te a'matote’ ‘cawa"tei nyiwugu’/nipi nawA‘tci matote’‘ciwagi nenydpi’megu i’n 4‘ca/- wiwa‘te ana“%tei’gi'i ku'ku’‘senyén™". Ka'‘tnittea’‘yaituge ki'cimatomatéte’‘cawa"te a'wapima ‘kata’ wi- wa‘tci na‘kani pepOnwe’megu pa‘ci’megu 4‘mend‘kami’‘inig a‘nAta- 30 wineta’mowa*tei kagigiiwime'to'sineni’wiwen™'. Ini’gi na‘kani pepo’nwe di‘mai’yowa%te". Ma’nigé‘ a‘ci’‘senig a’yowa‘te a‘mai’- yowa'te': Na‘ega’‘ce i’nowdnu &‘kiwaé'tamani; No‘i neniyu kamigi 35 Ka‘d’/ni &‘a‘sawi'segi yO ma’ni a’‘kiye A‘kiwa‘tamani nu. I’nip a'ci’‘senig™*. A’‘pend*te &’yowa*tci manetowan A‘kiwina- naitwiwa/mawa‘te™. Ndana‘kani ki‘cegwe’megu i’n 4‘ca’wiwa‘tc"; pipegwa pyditapa’nigini pa‘ci’megu pe'kutd‘i’/nigin™. A‘sa’mawan 40 ai‘kiwikegati’mowa‘tc". Aiyiniwe’megu 4'‘i/nawa‘tci wi'di*tcimo‘e’- gowa‘tci me‘to'sineni’wiwen i‘cike/nugwin™'. “A“tcimo’‘inage 2 The only certain word is ki'cegwiye ‘‘sky’’ which stands for ki‘ceg*wi*. The rest of the song is given in the current syllabary. ® The song consists of syllables only with the exception of the sixth line which is recorded phonetically; the remaining lines are given as in the current syllabary. MICHBLSON] A SAUK AND FOX SACRED PACK ey And then he sang another (song). And this is how he sang: He seizes its tail, he seizes its tail; He seizes its tail, he seizes its tail; Ke ta te le di le di i* He seizes its tail, he seizes its tail. That, it is said (was the song). And another (is): A gi ya ni a gi yan ni i A gi ya ni a gi yan nii A gi ya ni a gi yan ni i A gi ya ni agi ya ni Sky A gi ya niia gi ya ni A gi ya niia gi ya ni A gi ya ni” That (is the song). And another (is) : A ne mo na a he mo na Ya ya a wii A ne mo na a ne mo na A ne mo na a ne mo na A ne mo ha a ne mo na He kills you, he kills you Ya yaa wii A ne mo na a he mona 0. That, it is said, is how that man used four (songs) when he and his wife took a sweat bath. And the next day they did precisely the same, they took a sweat bath. For four days, it is said, they stopped to take a sweat bath. They went through the same per- formance, and (the man) spoke to the granite bowlder (in precisely the same way). And, it seems, as soon as they had finished taking sweat baths they began to fast all winter till spring, for they desired everlasting life. They wailed all winter. And this is how the song goes which they used when they wailed: Speak slowly when you go about weeping; No'i neniyu kamigi.’ And this earth is yellow No‘'i neniyu kamigi.® That, it is said, is how it was. They always used it when they went about beseeching the manitou. They did it all day long, from the first coming of dawn till night. When they went about weeping they had tobacco with them. They spoke to (the manitou) in the same tenor, so that they would be told the nature of life. “ Tell 4Syllables with fractions of petciwa “lynx” repeated twice. 5I wonder if the meaning of the song is not “I go as far as the sky?” Cf. the stem Atkwi-. George Young Bear did not understand the song. 6 The untranslated portion of the song is merely syllables. 7 This line is composed of mere syllables and a fraction of a word. 78 BUREAU OF AMERICAN ETHNOLOGY [BULD, 85 niga’n™", ” ai/nawa'te", “ke'tena’gi'i me‘to‘sineniwi'iwagin™',” a‘i/naiwa‘te™. Mend'ka’minig aé‘ponima‘kata’wiwa‘te". Na’‘kani pena’winig a’gwi mA‘kataéwi’wa"tcin™™. Me'‘td’*tci ma“tcimanetd’‘a‘agi wini- 5 me‘ki’ gipt i‘pena’winig a‘ma‘ka’taiwi‘te uwiyéi’ ‘A*; mA“tcimaneto‘a- ‘a/nipi wa/nimeg*™4*, [’ni*tca' a‘pena’winigi wa%tci pwawima‘ka’- taiwi%te u’wiya‘**. Kabo’twe na’‘ka pe’ponig iniyapi’megu 4‘tana‘katiwiwiate'e a‘mawitana‘kata’wiwa'te™. Ni'cwawa‘imepi ki‘cima‘katéwiwa"te 10in &‘ka’none*te itkwa’wa, “Na‘i’, inu’gi ma’ni pe’nawige ki‘na- ai‘kawapwa kegwi‘'swawa,” 4a‘igutei wawiyi'ini/gwa'ini 4’‘ne- pa%te™. Kéatawi’megumend‘kaminig*". Ki‘cipimend‘kaminig in a'na’gwawa‘te". Pena’winig in 4‘nana- ‘i'ka’wawa’ “te ugwi’‘swawan a‘pagi’nawa"tei’. Ki‘cinana'‘i‘kawaw4- 15 %tei’/megu na’‘k 4'a’/miwa'tc™. A‘a‘cki/megutagwagii’ ‘inigi na’ ‘ina'i. Ka‘tni'tea’‘yaituge pe’ponigi pe’‘ki na’‘k a&‘waipima‘kataéwiwa’ te‘. Na’wipepo’nig ini neniwa &‘kandna’we'si‘te', i'kwaiwame’g dyig™": “Na‘i’, ma’ni ki‘keteminon®,” &’‘igutte!, “ma’n d&'natawiéne’- tamani nigé’nl me‘to‘séneni’wiwen™. Mani‘tca‘ wi'i'ca’wiyan™". 20Tnu’gi ma’ni pe’nawige a/gwi wi'ndgwai’yigwini wiitciyag*"*. Ne‘kani penawi’megu aiy6‘ ki’‘awip™*‘,” a’‘ine‘tc", a‘tcdwi'cwime- ‘teig¢a’/‘megu. I‘kwa’wa dyigi’megup in &’‘cime“tci Re megu A‘ci’meme“te una’paman™. “Mani‘tca’‘ipi nepi’gi tcigepyagi’- megu ki'ta‘cime’‘cenawa Hau ‘ti manetowaga’’. I’na upi'se‘ka‘i- 25 "tea'i kitata‘pena’mawawa,” 4’‘ine’tc™, “ki‘a‘tcimo‘ene ku‘tci na’- ‘inal pyé’‘se‘kag***. Na‘ka’ "te aU paE any ee pee. ma’netowa ki- ‘me’‘cenawaA nonoka‘é‘ina'l. Ka‘d’nit ca’magani wi'a Ne OO ae is a/‘ine*tc’’. “Ki'cimawa‘tciwena’te wi'wita’monan™,” 4/‘igu%te ini’ni kaitemina’gu“tcini ndmipe’‘ciwan"™". 30 Ka‘dni‘tca’‘yaituge tigwa’ginigi na’‘ka’ ne‘kani penawige win ina’- ‘megu ta‘ci‘uwi'uwigitu’ géi'ig—a‘tana kata’ wiwa"tci tagwaginigi "tea yatugini, “‘Na‘i’,” d’‘ine‘tc', “‘wapage na’wa‘kwadge iya’‘ma‘ sipog ki‘ap™‘,” a’ Pa io “tceigepyigi/megu a'sigdéyagi. Ke'ki’naw4- {tei ta‘piwa'séyapoga’twi A‘seniki‘kiwa‘iwi: ini‘tea'l wi‘ta‘cime’ ‘cen- 35 agwe i’na ma’netow™’,” &’‘ine“tc™. I’nip a‘na/gwawa"te u’wiwan", A‘ke‘ka‘a’/mawu"te a/‘awa"te". “‘Nawiki'cegige’megu,” d'ine‘tciyu’gi'. Nawiki‘ceginig in ina‘ a’/‘pyawa‘te’. Ayd‘ci’megunenyima’‘sowa*tci tcigepyigi kabd’ a’ ‘niwa%te i'kwa’wa. “Manama’‘yatug®*,” 4/‘ina“te una’paman™*, 40 Nemii‘se’gip i‘cigi. ‘Ondniwanini wi'me'cena’wa“tcini ki‘ciigu*tcime’- gupi ne‘ci’wi Aniwdpe‘ki'so’niwan™. ‘“Na‘i’, ki’na me‘ce’n™,” i/‘ine’te ikwa’wa. ‘‘Au’,” a'i‘ketu%te a‘pemipagatiya’‘cowi"tc™. Neniwagi'i mate's! Pot Welt Ata/‘penagi wi'pe‘cina‘tci tata’g*™. A'ma‘katawiwa"tciyu’ga*. A‘pemi‘ata’‘pend%te i‘kwi’wanini me- MICHELSON] A SAUK AND FOX SACRED PACK 79 us the future (life),” they said to him, “ for you surely must have granted us life,” they said to him. In spring they ceased fasting. They did not fast during the entire summer. It seems as if (there were) evil little manitous who fool you, it is said; if anyone fast in the summer, he is fooled by an evil little manitou, so it is said. That verily is why no one fasts in summer. And soon, in winter, eventually they went and fasted where they had been fasting. After they had been fasting for two years, it is said, the woman was addressed, “ Well, you are to release your son this summer by holding an adoption feast,” she was told by some one while she slept. It was nearly spring. As soon as it was spring, it is said, they departed. In the sum- mer they made suitable preparations and released their son by hold- ing an adoption feast. As soon as they had indeed released their son they moved again. It then was in the early fall. And it seems that in the winter they again began to fast earnestly. In the middle of winter the man was addressed and also the woman: “ Well, I now bless you,” (the man) was told, “as you now desire future life. This, verily, is what you will do. Now, this summer you must not depart (and go) where you came from. All summer you are to stay here,” he was told; indeed, they both were told. It is said that the woman indeed was also told exactly what her husband had been told. “It is said that you will catch a snake at the very edge of the water,” he was told, “yet I shall tell when the time comes. And you will catch a green snake (and) a humming bird there. Whereupon you will make a lance head,” he was told. “As soon as you have col- lected (these) I shall tell you (what to do),” he was told by the one who blessed him, Underneath-Lynx. And it seems in the fall—they must have lived at the spot all summer—when they were fasting, in the fall, it seems, they were told, “ Well, to-morrow at noon you are to come yonder to the very river,” they were told, “to the very edge of the water, where there isabend. You will recognize it from the fact that the water is clear and very rocky; then, indeed, you will capture the snake there,” they were told. Then, it is said, (the man) and his wife departed. They went to the place designated. “Indeed, at noon,” they surely were told. While they were standing at the edge of the water the woman soon saw it. “This, I think, is surely the one,” she said to her husband. Tt is said that it was in the form of a fish. Whenever they at- tempted to catch it it shone, it is said, very brilliantly. ‘“ Well, you catch him,” the woman was told. “ Very well,” she said, and started to wade out into the water. Now the man stopped to pick up a knife to skin (the fish). They were fasting, Then the woman 80 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 ‘tei’/gi wi'i'ci’wend‘tci tata’g*". Ina‘me’gupi 4‘kupyiiyanigi pyana- Ste j/nipi a‘magwinawini‘tcin™. Pemi'sage’na*tein a‘ke’‘egwitte™. Ki'cike’ ‘egwi‘tci pe'‘kime’gup a‘ca‘cine'kawa. I’/nip 4‘ka‘cka‘cka‘a’- mawa‘te a‘ca‘ciname’‘ckaweni u’ne‘kegi i’nini u’wiwani 4‘pe‘kwipi’- 5 towa'te i’n a‘ca‘ciname’‘ckagan™*, Ki‘cipe‘kwapitowa‘te anigawi A‘i‘ciwipu’‘siwa*%tc™. Ki'cikanine’tiwa%te", ‘‘Wana'i kewani‘ka- niiwe’‘sipen™',” a'i’tiwa‘tce". Inime’gupi na’‘k a‘wipwiwige’ ‘siw4- dtc!) Tna'me’gu'te a‘u“tciwipwawage’ ‘siwa"tc". Pe‘ku’tinigi na’‘k a‘kandniwe’‘siwa‘tc™, a‘tciwi'cime‘tci’megu, 10 ‘‘Na‘i’, keki‘cima‘ina‘ute‘'tenip’**, ketute‘tena’mawapwa_ upi’‘se- ‘ka‘'',” a/‘ine*te™. ‘‘Wawu'sa‘i ‘wina na’‘ka ki‘winani‘ap™“‘; maneto- wama’'ina:cema’‘inai'cigi'owa. Inima‘ wi'ai’yoyagw In a‘ca‘ciname’- ‘ckagan™',” 4’ine*tc'. Ininiga'i manetowan A‘ckipagdpyage'si’ni- 4¢cin a‘ki‘ci’megume’ ‘cena“tci na‘ka’ “tei nond‘ka’‘dé'an™; cama/gani 15na’‘k &‘ki‘ci'to%tcini’megu. WaApani’g ini wi'wapi’‘towa‘te i’ni mi- ‘cam™", “Ki'wa’pi'topwa,” 4’ ‘ine%tc™. Teagi’megu 4‘i‘cike'ka‘a’mawu‘tei wi'i‘citagwi’‘towa‘tci nata’- windn"", wi'i‘cawiwa‘tcigi'i a’‘ci'tot®, wi'i'cigé‘ita’gwi'to%tci ndta- windn™, Inini na/‘ka nond‘'ka’‘d‘an™". Utaé'ittcat ina nond'ka‘a' 20 ayigi’megu ta’gwa‘api aiyd’ne‘ki‘ &‘pemita’gwi'tog*". Ina na/‘k A‘ckipagapyd’ge'siwa nime’¢g a’ ‘tainigi tea’gi tagwa‘a’ petug**, se‘ka’- ‘wa'son d‘a’‘citog*". Me'to’“tci tita’gi me‘to‘si’/neniwaA mawi’- nanet*, wi'se’‘swAmugi wi‘pana’te'si‘tci tata’g*"; upa‘cke'siganite awi’ta® ka‘ckipe’muwi's*'; dna’wi'td's*'. I’ni 4’‘cikeg ini‘ se‘ka’- 25‘wa'son™*, Inittca’* in a'ci’ ‘tatag™". Ki'ca/wiwate'eyaé’tugini wigiyap d‘a‘ci’‘towa‘te a'wipinana‘a’- piwa‘tc". Wawitawaga’me A‘tcita’piwa‘tc", a'tagwa‘a’mowa‘te in™, Ki‘citcdgiki‘ca‘amowa‘tciyaitugin a‘wapinana‘api’towa‘tc", A‘pepye'kwapi’towa"te A‘ki‘ci’‘towd‘%tci se‘ka’‘wa'‘son™". Ka‘oni- 30 *tea’‘yaituge ki‘citcdgipe‘kwapi’/towa‘tci ndta’windn dé‘nana'‘i‘se’- towa%te!'. Ca’magan a'tcagitagwapi’towa"tc™. I’n a‘ta'swaiyaga’- tenigi nata’windn™. I’n A‘ki‘ci’‘towa'tte™. Ki'ci'towa‘tci na‘ka’ “te A‘natu/nd'wa*tci pe‘cige’‘siwan™. Pyana‘tciyatugini d&‘nana‘a’- ‘kato%tei u'ka’*k". Uwiwani’megu a‘pota’‘kwinitc’. Ki'‘ce‘soni*te 35 ini‘ cé’/‘ck 4‘mawinana'i‘ci’/mawa*tei tci’gepyagi kateminago’wa"tci' MICHELSON] A SAUK AND FOX SACRED PACK 81 started to pick it up so as to bring it aground. When she brought it there—as far as the water extended—then, it is said, that it put up a strong resistance. Whenever she started to seize it it escaped her. As soon as it escaped, it is said, her hands became very slip- pery. Then, it is said, they scraped the slippery skin on the hands of his wife, and tied that slippery film (?) ina bundle. As soon as they had tied it in a bundle they began to walk in the opposite direction. As soon as they spoke to each other they said to each other, “ Why, we are forgotten.” Then, it is said, they again began to wail. They wailed as they went from there. At night again they were spoken to, both being told the same, “Well, you have certainly got him, you have his shirt,” they were told. “Moreover you will not slaughter him; he is a manitcu: he merely disguises himself. You will use that slippery substance,” they were told. He had already captured that green snake and the humming bird; and he had made the spear-head. They were to begin making the sacred pack the next day. “You will begin to make it,” they were told. They were instructed regarding every medicine they were to put with it, (they were instructed) what they were to do when (the man) made it, (and he was instructed) what medicine he was to put with it. And as for that humming bird. The heart also of that humming bird was ground up and then a little was placed with it. And everything inside that green snake was ground up, it seems, (and) a Se‘ka’‘wa‘son™* was made.* Suppose, for example, a person were rushed with an attack, one should spray one’s self with (this), and he (the foe) would perish; if he had a gun he would not be able to shoot; he would be powerless. That is how that Se‘ka’‘wa‘son™* is. So that verily was made. It seems that as soon as they were finished with their plans they constructed a wigwam and began to sit down comfortably. They sat down on opposite sides (of the wigwam) and ground it. It seems that as soon as they had finished all of it then they began to tie it up properly. They tied it up in bunches and then they had made the Se‘ka’*wa‘son™*. And it seems that as soon as they tied up all the medicine in bunches they put (the Se‘ka’*wa'sén™') away suitably. They also tied the lance head with all of them. That is the number of objects the medicine has with it. Then they had made (the Se‘ka’‘wa‘son™*). As soon as they had made it they moreover searched for a deer. It seems as soon as he brought it (home) he hung up the breast in a suitable manner. His wife boiled it. As soon as it was cooked they merely went and laid it properly on the edge of the water, and fed the one who blessed them. As soon ® Se'tka’twa'son"!t ig a technical term, 82 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 H'a‘ca/mawa'te". Ki'ciwiwa‘tei na‘ka’‘te i’n a‘naga’mowa‘tc", H‘a‘ci'towa‘tei na’gAmon™. Ma/’nigé‘ a‘cina’giwa‘tc": Nekiwipena’ ‘ku‘swawa A’‘ki ki’yu‘sata; Nekiwipena’‘ku‘swawa A’‘ki ki’yu‘sata. 5 In atcina’giwa"tci na’gamon™. Ki‘ci‘ute wi’ ‘alyo“te u’wiyd"*, “Miagwi’‘e ni/‘nawawa me‘to‘sd- neniw™*‘,” i‘ci’ta‘at®; Inini wi’‘aiy6“tci ki'citcagiki‘ci‘ut®. Manigii* ami’‘ci‘u%te!’. Pa'‘si’gi me‘cki’gwanu'sa pa'‘si’gi ma‘katawa’‘kunus**. Ka‘ona’mi'ta'l tepina'i maiya/wu'ka'ki wa‘tei ma‘kataéwa’‘kunu‘®tei 10 wawiyiwi me‘ckwi'u%te"; a‘cowl'u’*tei ma‘katé’winu‘'sA waAwita’- wu'tce". Ka‘d’ni manetowan inal wawa‘tcigwaé’‘cima‘%tei wa’ “tei mA‘katiwa'‘kunu‘tei mi‘ckwapyage'si’ni?tcin u’“te a‘sa’‘s*',® wi4tei me‘ckwa‘kunu“‘tcigi'i ma'‘katiwapyige'si’ni‘tcin utci’‘cima‘s**: wawa‘tcigwa'‘cima's wala beg ie Ka‘d’ni na‘ka’ “te u‘ke'cigi wawa?- 15 tcigwaé’ ‘cima tei eiyonane niwa. Ka‘dnina’'k u’pwameg dyigi’megu wawa‘tcigwa’ ‘cima’sA ERA * Ka‘d’ni na‘k u‘ka’‘kwaneg*", ka‘dna/mi‘ta‘i ‘u’ndwagi wawa"tcigwii’‘cima's**. Kr‘citeagiki'ci‘ute ‘Inami‘ta‘na'ka’“*tcinawa’‘teina’gamu*te™. Manigaé' a‘i‘ei/naga‘te’: Coniya‘iwi’ta kekiwine‘tone‘e; 20 Coniya'‘iwi’/ta kekiwine‘tone‘e. I’n dimi‘aiyo! tte, Me'to’*tei tata’gi ménate‘sini‘tcini’megu wi’- ‘ne‘sa"tci pi'simigiwi’ni‘tcin®". In ini nagamon a‘ciwa’pi'seg*™. Ki'ci'‘ini‘cawi’t i’n dmi‘ta‘'i na‘ka’‘te a’‘ckipi‘l nategi' cd‘ckigensd- ‘inigi’megu u'caA’magan i'ana‘kwi'se‘tciga‘te". N lawa “beige ini 25 ma‘katéwa’‘ku'sat*. Ki'cinima‘katéwa’‘ku‘sag ina’mi‘ta‘ anepya- ‘wa‘tci kiydténe’niwa‘ ina’ ‘i me’‘tegug ana‘kwi'se*tci’ganeg™". Ina/- mi‘ta‘i wi’ pu'‘si*tci nawa’te me‘to‘sine’niwan"™. Awita’megu pa‘cl kago’‘ini's**. Cewad’na nawa‘tci’megu na‘ka’*tci matd’te‘ca‘s**. I’n dmi‘cawi’ “*tcip" , 30. 6Ini“tea’‘yatuge ki'ci/‘towa*tci naga’monani natawind’ni ki'cit- cagi’meguki'ca’ wiwa"te &‘na’gwawa"tei tciwi’‘c"". Ina‘ neguta‘i na‘i’/niydtug a‘a‘ckiku’“teawi‘te a‘kiki’yu‘sa“te ini’- yiitug a‘kandnete’’, ‘‘WaApa’ge wi’‘ndwa‘tci neniwa; ki‘ne‘sawa- dtea'i; wi/‘pyana“tei me'to‘sdne’niwag a‘a’wiwa‘tc",” 4’ ‘ine*tc™ MICHELSON] A SAUK AND FOX SACRED PACK 83 as they were finished with their plans then they sang again, they composed a song. Now this is how they sang: I go about (?) with heat the one who walks around on the earth; I go about (?) with heat the one wno walks around on the earth. That is how they sang the song. Anyone should use (the song) if he had prepared himself? (in accordance with the rules appertaining to this pack), if he thinks, “ Perhaps I shall see people” (i. e., the foe) ; he should use that very (song) if he had prepared himself in all (the prescribed details). And this is how he should prepare himself. He should paint one- half of his body red and one-half black. And on the right side of his breast where he had painted himself black he should paint a red circle; (and) he should paint himself black on the other side (of his breast) opposite (the red circle). And where he had painted himself black he should place (i. e., draw) a red serpent and have it face (another), and where he had painted himself red he should place (i. e., draw) a (black serpent) ; he should make them face each other on his breast. And likewise he placed serpents upon his fore- head facing each other. And, again, he also should place serpents on his thighs facing each other. And, again, he should place (serpents) facing each other on his shins, and on his cheeks. As soon as he had prepared himself in all details he should then stop to sing. Now, this is how he (should) sing: IT go about and kill for you the one who has money; I go about and kill for you the one who has money. That (is the song) which he should use. It is as if he were to kill a very rich person, one who wore a belt of wampum. ‘That is what that song means. After he has done that he should also fetch a straight hickory stick so as to make a handle for his lance-head. He should first blacken it by burning it. As soon as he had blackened it by burn- ing it, he should draw serpents upon the stick, on the handle. If he saw the people (i. e., foe) he should begin to walk (toward them). There would be no difficulty at all; he would merely slay them. But he would also first stop to take a sweat bath.” So it seems that as soon as they had made the songs and as soon as they had completed all plans with respect to the medicine they both departed. Now, it seems when (the man) was walking about somewhere when first making trial of (his supernatural gift) that he was ad- dressed : “ To-morrow you will see a man; verily, you will slay him; you must bring him where the people are,” he was told. ® The beginning of an explanatory digression, 10nd of the explanatory digression. 84. BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 WaApanigi mimaiya’megu A‘nana‘i‘ta‘tci neniwa, a‘wi’‘ci‘u‘te': pa'si’g i‘ma‘katéiwa’‘kunu‘tei pa‘si’g a‘me‘ckwa’‘kunu‘te"; teagi’- megu 4'i’‘ci‘u‘te"; a‘ci’meguki‘ca’wiwa'te 4'ma’‘kunu‘te"; ana- ‘kwi' Bo pOpAnIEE Ai‘nana‘i‘to%te™. Katawi’megunawa’‘kwinigi wi- 5 ta’panig d‘i‘ciwd’pu'sitte™. Ke'tena’megu &’‘naw4‘tci me‘to‘sine’- niwan™, Na’‘ina‘ nawa‘te a'se‘ka’‘wa'su‘te"; a'na’gamu“tei na’- ‘ind‘l pemina'‘se’‘kawa‘te": Nekiwipena’‘ku‘swawa A’‘ki ki’yu‘sata. A'ci/nigi%te", 10 I’nipi neniw a‘pwawika’‘cki'to"tci witpemuwite". Ca'ckime’gupi alyinapi/niwan™. I[’ni ki‘cine‘sa‘te i’n a‘ki'cki’gwi‘ew4%tec", i‘ma- A ‘kwa'ewa'te', a/ndgwa"te". Ina’* pyiya%te a‘uwige’ ‘iwa"tei, sa‘si‘si/megu &‘nadgwawa‘te uwiwd‘an™. Me'to'sdine’niwa‘ 4‘utd- ti’weni'te a/‘adwa%te'. Ina’* pydyawa‘tci menwind’‘megu i’/n 15 a‘po’niwa‘tce". Tepe'kip in a‘na’gwawa'te a‘ci’*te 4’‘awa'te a‘uto- tiwe’niwa'te", 4‘pwawi’meguka’‘cki‘e*te". Katawimeguw4panigi’- megu pyd‘tcike'ki’'senigi wi'wa’panig in 4‘nana‘i‘se’téwa%te in uwi’ ‘ci mi’‘ce‘kwalyl wi‘ca‘cki ‘ai‘nima‘a'mow4‘tci menwind’‘megu, i‘kwimegu’taitagike'tcipenug*". Na’‘ina'l ki‘ci‘se’tow4‘%tci ki‘cini- 20ma‘a’mowa‘te ini’yitug d‘nana‘a’piwd‘te ina’‘megu &‘apwi’to- wa‘tcl wi‘pegwapand’‘inig*", Pd‘si’megu pegwapand’ ‘inig in &'‘kwa- go/‘otag*"; dno’waiwa‘tel tata’g A‘pya‘ci’/wawa"te", a'i’nowi’%te", itwaiwa’ga‘ag™', JInipi’/megu A'wipipyiketa’‘ckani‘tci me'‘to‘sine’- niwa"'. A‘ckipagama‘ckani*tci’/nipi mi‘w4wi’‘so‘ani pane'si‘td’ni*t- 25cin™'. I/nip a'ca’wiwa'te'’. Atmawinata’minitei mi’‘ce‘kwaiyi ny- iwoname’gipi a‘kwaki’'tinig*". Ini‘tea’‘yitug a‘nani’miwa"tci me'to‘sine’niwag ini titag u%tci mi‘cam™". Initca’‘ydtuge ki'‘cine’- gutenwi'aiyd’g ini’yitug i‘a¢tcimo‘ete‘e’ na‘ka mamama’totag inini nama’‘kamigi ta‘cimanetowan"", a‘a‘tci’mo‘e*tci na’‘k 4’“tcimon 30 ini’megu. Na’‘ka wAa’panig &‘natu’ni‘'wa‘tci pe‘cege’‘siwan i’n &‘wapipd’ ta- ‘kwitte™. A‘ckutaéna’‘siwan &‘ka’nona‘%tc™. Na‘ka’‘te a‘tcd‘me- goni mami’ ‘ci‘a‘ 4/‘a‘sa%te’, na‘ka’ “te dtama’ni‘ter' a’‘a‘satte™. Ki- ‘cipota’‘kwawu'te ini’yitug d'wipikanakanawi’te’*. Mani‘tca’' 35 a’/nowiittc': “Na'i’, A'ckuté’na‘siwe, ki’na keke‘ka‘wa'su in&‘sama’- piydge wi'ta‘ci'apwa‘apwanda’‘pwiyag***. Ki’n aiyo’‘i kepagi‘se’ne- gdgi mamatomo’yagini wi'ta‘cipepe‘cigwa“tcimwi'‘ta’wiyag**. Ki’- naA‘tea’‘ mana ne’‘simawa ketata’mi‘ene wi'pe‘cigwa‘tcimwi ‘tawi- yan A‘cinatuta’‘soyan™". A’gwi neguta' ki’na SIS) 40 yanin™, Kod‘ci’‘semagi wi'd“tcimwi’‘tawa‘tc",” a’‘ina*te A‘cku- MICHELSON] A SAUK AND FOX SACRED PACK 85 The next day, early in the morning, the man clothed himself suit- ably and painted himself; he painted one-half (of his body) black and one-half red; he prepared himself in all (details); he painted himself in accordance with the plans they had made; (and) he made ready a handle (for the lance head). At nearly noon he began to walk to the east. Sure enough, he saw a person. At the time he saw him he made an offering; at the time he started to go toward him he sang: I go about (?) with heat the one who walks around on the earth. So he sang. Then, it is said, the man could not shoot. It is said that he merely stood there hypnotized. Then as soon as (the one blessed) had killed him he cut off his head, scalped him, and departed. As soon as he arrived where they lived, he and his dear little wife hastily departed. They went where the people hada town. As soon as they arrived there they camped close by. In the night, it is said, they de- parted and went close to where they had a town, for they were not dis- covered. At nearly morning they placed that head and scalp on a pole, so that they would be seen, and made (preparations) to dance with it close by, say, as far as a good run.” When they had placed them properly and when they had made (preparations) for a dance with it (the scalp), they sat down comfortably there and waited for it to be daybreak. As soon as it was unmistakably daybreak, then (the man) cried out at the top of his voice; what (people) say, ‘I suppose, when they bring in (an enemy), he said, and whooped. Then, it is said, the people began to come forth. The first to arrive was a member of the Wolf gens, who touched (%) it. That is what they did, it is said. Then he took after the scalp and counted coup, it is said, four times. Then it seems the people had a fine time dancing for that sacred pack. And it seems that as soon as it was used once they were told to worship it, and they were told of the ~Underneath-Lynx, and they were also told the story in the same way. And the next day the man sought a deer (killed it) and began to boil it. He addressed the Spirit of Fire. And for the first time in the same way he had ceremonial attendants, and he also had smokers. As soon as the (deer) was boiled, he began to speak at length. This, verily, is what he said: “Well, Spirit of Fire, you have been ap- pointed to blow your warm breath upon each one of us as we sit facing (you). They (place) you here and permit you to speak truthfully for us whenever we worship. I give you this tobacco to smoke so that you will truthfully tell for me what I ask. There is no place where you are not heard. You must speak for your 11 Note the play on the word which is the technical designation for this type of a sacred offering ; see pp. 71, S81. 2 The whole sentence is rendered rather freely. 86 BUREAU OF AMERICAN ETHNOLOGY [BuLn, 85 tind/‘siwan™*, I/n gna%te'. ‘Ka‘'d/ni na‘ka’“tci ma’na ‘A’neniigi Tayapi’gwa'ciga dyi’gi nemama’tomiwa wi'pe‘cigwa‘tcimu’ ‘tawi- ate!| J’/ni wi’n A‘cipagi'se’na'‘su%tc', wi'pwawita‘cikwinatawi'caw- ini*te d'ci/‘sema'i. Ayigi*tea’t ma‘a’ni nenoté’wi'ani netata’mi- 5 ‘awa,” 4/ina4te™. Ka'‘ini*tea’‘yaitug atwipimaméa’tomu‘te a‘wipa’“*tcimu‘te 4’/nena- Ste a‘ku’nadwan"™, “Na‘i’, ma’na ketawate’namon 4’ ‘kuniwa ki’na ma’n &‘ketemina’wiyan"™",’’ Namipe‘ciwan 4’‘ina‘te™, ‘‘Kenatota’- ‘sigone mA’ni me‘to‘sineni’wiwen"", A‘pe’naiweni na’‘ka wi'pwawi- 10 maiya'cka’gwiyde**, na‘ka’*te dnegi‘kwi’‘seté‘te upe’‘tawdni netd- gima’menana wi'pwawimaiya’‘ckagwi'te a‘pe’naweni, tca’gi kega’- pend; na‘ka’*te fyi’gi maiya'cko’‘soyage me’‘cigatwi nind’ta wi- ‘a/‘kow’‘tci netdgimamendnani kita‘cinanapo’wigwin™'.” Me- ‘to’ "tei tata’gi naitupa‘a'l wi'pwawika‘ckine'se’gowa‘te": ini tata’g 15in d'ciw’’pa'ckagi ka’/nawin™". A‘nato’ta‘su‘tci na‘ka’*te": “Ayi’gi mana i‘ckipagapyige'sita nemaiyawitagwa‘kuna’mawawa m4‘A’ni mi‘tci’pi‘ani nipeni'se’niwen™. A‘citami‘tca'i menwipemate'siwen ini ni‘pyiitenamigwa. Ini’ku'i wi'i'ci’ti‘iwa ki'ca’tamat*. Tcigi- 4tca’* wina na‘i 4‘ima‘tage’‘siwa‘tci manetowagi tca’gi netagwa- 20 ‘kunama’wawagi ma‘a’ni nene‘si’/mawan"",” a4'1’/‘ketu‘te™. ‘Ka- ‘Onittea’ na’‘k ma’ni a’‘ki, ma’netowa u’ta‘kimi, niga’n a‘ kwapya- ‘se’togwiin"', inind‘i netapend’‘semag*". Ma’ni anemimenwipe- mena’mugwini inina’‘i naka kuta’gi 4‘tci‘a‘ci‘towete wi'd‘tcime- ‘to‘sine’niwa,” 4'1’‘ketu’te™. “Na‘ka’%te dyi’gi ma’na katemi’- 25nawita ki'ca’tamat™, 4’‘citami‘tca'i negu’twapyigi ni’‘mineg****. Na‘ka’%tei wa’nim6“tci mane‘sendwi maiyé’‘ckamane wi‘pwawikita- ‘cimine'cigwiiea’ paiyan™",” a'1’‘ketutte™. I’nip fnetu’nimu®tci na’‘inat a‘ki’ginu‘te™. Teaigi’megu wi- ‘menwipemAte'sini*tci me‘to‘sineniwa‘ i’nip a‘cimamé’tomute ina 30neniw™’*. Ki'cika’naka’nawi'te iIni’yituge na‘ka’‘te a'waipina- giite’’, cini’pe'e, &'wipind'sagi’ ca’magan™, nitawind’nigi‘™ nono'ka’‘i‘an"", manetowaiyani na’‘k4‘. Ki‘ci‘apine‘ckwa’gwato"te ini na’‘k a“*tca’‘megu dtwipindgitte™. Na’‘ima‘ ki‘cikwa‘ckwina'si- gini‘te umami'ci’/‘*eman™, i/n d‘wipma’gamu‘te™. Ma’n ini 35 a’ ‘alyO"%tc™: Nekipena’‘ku‘swawa A’‘ki ki/yu‘sata; Nekipena’‘ku‘swawa A’‘ki ki’yu'sata. Inip a'ci’naga*tci ma’ni na’gAmon"™*, Me'td*tci’ titagi kigo* ma’ni i‘pena‘kwigi ini’p Ini na’gamo6n A‘ciwi’pi'seg*". Me‘to'sa- 40 neniwa ii‘kiyu'si’nutagi ma’ni a’‘k", i/nipi me‘td’“tci mawi’nanete wi'pwawi’meguka'ckikigo'i/‘cawitte"’. I’/n a‘ciwi’pi'segi ma’ni na’gamon"™", MICHELSON] A SAUK AND FOX SACRED PACK 87 grandchildren,” he said to the Spirit of Fire. That is what he said. “And, moreover, I also worship this one, He-who-les-with-his-eyes- peeping-through-the-smoke-hole, so that he shall speak truthfully for me. That is in accordance with the way he is appointed, so that his grandchildren be not in want. Verily, I also give him this Indian tobacco to smoke,” he said to him. And then, verily, it seems he began to worship and began to nar- rate why he gave the tobacco. “ Well, I hand this tobacco to you as you now bless me,” he said to Underneath-Lynx. “I ask this life of you, and that disease may not strike us, and that disease may not strike our chief, as he has made the village the size it is, together with all our children; and also if we meet war, that whoever goes about gossiping against our chief may finish his talk unsatisfac- torily.” For example, that they may not be killed by those war- ring (against them); that, in a way, is what the prayer means. Moreover he asked (this): “I especially also dedicate this game animal and the harvest crop to the green striped one. In return he will grant me a healthy life. That really is the way he will think after he has smoked (the tobacco). Verily, I dedicate this, my tobacco, to all serpents who are so striped,” so he said. “And this earth, the manitou’s earth, as far in the future as he sets a limit to it, (may) my children (be there) at the time. Whoever continues to take good care of this (religion) shall live as mortal again at the time when another (earth) is remade,” he said. “And also the one who blessed me, as soon as he smokes, verily, in return will give me one slice. And if by chance I meet war (he shall grant) that I shall not stand around there shamefacedly,” he said. That, it is said, is what he said in his speech at the time he cele- brated a gens festival. That all the people should live in good health, it is said, is what that man prayed for. As soon as he had finished his speech then it seems he again began singing, I mean he began smoking the lance-head, and the medicine, the humming bird, and the snake skin. As soon as he had unwrapped and piled them up (?) then he again began to sing. At the time when his ceremonial attendant had finished ‘boiling (the deer) then he began singing. This is the song he used: I go about (?) with heat the one who walks around on the earth; I go about (?) with heat the one who walks around on the earth.* That, it is said, is how he sang this song. For example, when any- thing is shedding (?), that, it is said, is the meaning of the song. When this person was walking upon this earth, then, it is said, if for example he were rushed and attacked, nothing would happen to him. That is the meaning of this song. 13 Practically the same song as on p. 83. 8&8 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ka‘d’ni ki’‘caiyo*tcei na’‘ka kuta’gi a'ka*tci’naga"te™: Coniya’‘iwita kekiwine’ tine, Coniya’ ‘iwita kekiwine'‘tone. I’ni na/‘k a‘ci/‘senig*". Me'td*tci’ tatagi na/‘ka ma’ni A'cika- 5 nawi’miga‘k": maénate'sita’megu manetowani’megu nene‘kinemegu- “tel wigumawaite'sita’megu u‘cki/nawé'a waé‘tcitawi'ita’megu 4‘na- tu’ta‘sugi wi’‘ne'se*tci‘. Ini na/‘k ma’ni d‘ciwd’pi'seg*". Ki‘cina’gamu‘te i’ni na’‘ka ki‘cimawa’“teinitte 4tama’nittei'i i/ni na’‘k aé‘nawa‘tcikanaka’nawi'tc": ‘‘Na‘l’, danowaineme’nagowe,” 10 a1’ ‘ketu%tc", nawa‘tci ni‘nawa“tei'a*tcim™",” 4’‘ind‘*te atama’ni- “tei, “‘Au’,” &’‘ine‘tci naé’pe‘e negu’t". Ni‘cd’pitug u'ckina’w4- ‘ani wi'ni'ci’‘wa‘tcini tita’gi mi’na‘tcini wi'inagetuné’moni‘te 4‘d- *tcei’mo‘a‘tei ki‘citatagiwinanepo'it®™. ‘‘Na‘i’, tea’g anadgdme’na- gowe, i’gi ma’ni, nd’“te", a'ciketeminawe'site'e’yatuge neke'tesi’- 15mendna, no’*te!. Oni’yadtuge wi/na nd’“te", ‘3’, a'kwinatawd’- netag*', wi’na nd’4tc", ume‘to‘sineni’wiwen™", wi’na nd’%tc'; ini’ yatug**, wi/na nd’ 4tc", a‘ata‘pendte’, wi’na nd’ "tc", A‘ckutaina’- ‘siwan™, wi/na nd/‘te", a‘cikwike‘cewa’‘sini‘tc", wi’na nod’“te'. ‘O’ a‘ku’/néwani, wi/na no’ te", a‘kiwikega/tamu‘te", wi’na nd’ tc", 20 a‘kiwinandtwawiimate'e, wi’na nd“tc", ‘6’, manetowa'l. ‘O’, wi’na no’%te*, ki‘ci‘uttem"', wi’na nd’“te', ‘3’, tca’gi, wi’na nd’ tc", ai‘indpe‘ke’‘soni*tc", wi’na nd’ “te, ‘3’, tea’e*", wi/na nd%te", a‘i'ci- na‘agaiga’pdni*tci manetowa'l tca’g a&‘pemi‘sa‘ka‘amawa’te‘e, wi’na no/*te". ‘O’ naka, wi’na nod/“tc", winwa’wa, wi’na nd’“tc!, 25 a‘pwawike'kineta’ge’, wi’na nd’‘tce", u’wiyawi wi'ltdmigate’- nigwain™, wi/na nd’ “tc!'; ‘6ni‘tca’/ ‘yatug***, wi/na nd“%tc", kabd’twe, wina no’%tc', ‘6’, da'mydna‘dnate‘e’yatug**, wi’na nd’4tc™, ‘d’, nama’ ‘kamigi ‘6’ ta‘cima’/netdwa, wi’na nd’*te. Kageya’‘'i, wi’na no’‘tc", tea’gi manetowa"', wi’na no’‘tc", A&'minawe'tagu’te‘e, 30 wi'na no’‘tc", a‘'ckipagapyage'si/ni‘tcin®", wi’na nod’*tc", kiydta- neniwa‘i tca’g a‘ina‘tage'si’ni“tei'i, wi/na nd’ “te. Oni'ted’‘tyatug**, wi/na no’“tc", a'keteminagu’te'e, wi’na nd’*te"; ini’yatug a‘cawi’- te‘e, wi/na no’“te. ‘O’ pa’‘ci mana’‘k &‘anemimane'‘sendwi'setd’- nigwin u’ta‘kimi ma’netdwa, wi’na nd’‘te, ‘3’, negu’twapyigi 35 wi'napa‘ku'‘kwagu"tei kitemindgu’“tci'i, wi’na nd’te'. Inittea* ina*tci’moyani tca’g inaigdme’nagowe,” 4‘i’‘ketu‘te™. I’ni nak a‘wipinagamute'e’yaitug®’*. Naga’mdnan inini*tca* inn a‘pe“tci agi’‘tigin™', na‘ta’‘swi wApandwinaga’monani na- ‘ta’'s™', Ayigigi’ wina’megu nanimigwa'igi yo’we a‘cki‘tca'™. 40 Ini*tca’‘yadtug a‘cawi’te‘e me’ne‘tami kitemi’ndguta manetowan™*, MICHELSON] A SAUK AND FOX SACRED PACK 89 And as soon as he had sung it, he again started to sing another song: I go about killing for you the one who has money, I go about killing for you the one who has money. And that is how it goes. And it seems as if this was the meaning of the prayer: it is asked that a rich young man, one thought of by the manitou, an heir to the chief, a fine fellow, be killed.1® And this is the meaning of (the song). As soon as he had sung that and as soon as the smokers had gathered he again stopped to make a speech: “ Well, my various relations,” he said, “I shall stop to pray,” he said to the smokers. “All right,” he was told unanimously. He must have been sitting with a young man, the one with whom he should make a pair, the one, for example, he gave (his prayer) so that he would be skilled in saying what he himself said when he was dead. ‘“ Well, all to whom I am related, this is how our venerable man was blessed at the time, so be it. Now it seems, so be it, he thought sorrowfully over his life, so be it; and so it seems, so be it, he picked up fire,** so be it, as it had charcoal, so be it. He went out, so be it, with tobacco, wailing, so be it, and beseeching the manitous. And, so be it, when he had prepared himself, so be it, all shone brilliantly and stood singing there, so be it, as he proceeded to burn (tobacco) for all the manitous, so be it. And, so be it, he, so be it, did not know, so be it, what would happen to his own life; and it seems, so be it, soon, so be it, he obtained mercy from: the manitou who is under the earth, so be it. Finally, so be it, he was listened to, so be it, by all the serpents, so be it, the green striped one, so be it, and all the men who crawl about (i. e., serpents) who are striped, so be it. And verily it seems, so be it, he was blessed, so be it; that, it seems, is what befell him, so be it. And even when- ever the manitou yonder shall place war on his earth, so be it, he (our venerable man) shall be asked for one slice by those who bestowed blessings upon him, so be it, in accordance with the plans laid down for him by those who bestowed blessings upon him, so be it. That verily is what I say, all ye to whom I am related,” is what he said. And then it seems he began to sing again. Those are the very songs which are lost forever, several songs which belong to the Wapanowiwen™* (Wizard rite). And they also must have had a great time dancing at first. That, verily, it seems, is what the one first blessed by the manitou experienced. 14 Practically the same song as on p, 83. 7+ Translated with some syntactical freedom. 16 The strict rendition is “‘ Spirit of Fire’? ; the whole is elevated prose. The charcoal is to blacken his face to indicate that he is fasting. 18283 °—27. 7 90 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ki‘citcaigi‘'siga’‘igé*tei na‘ka’*teci mami‘ci* i’/ni na’‘k 4‘na’gamu- Ste". Ki'ci/naga*te: naka’ "te Nae Pr sag ini tca’g ina‘ 4’ ‘tanigi fir cama name’g*, Inittea’/‘yatuge na‘ka’"tci_ ki'ci’- no‘sag d‘matagwa’pitd‘te'. Ki'citcagi'se’nyaini'te", ci’nipe ki‘ci- 5‘siga‘i’giwette', nak A‘kanaka’ nawittei mami‘, “In alte ‘siga‘l’gaéyan™",” a’ima‘te". Na’‘k a‘ka’nawittei ki’ einai: “Nal, wi'‘senig*"*. Neki‘ci*tcea‘kakandneti’‘sopen A‘ckutaé’ni'‘siwa tiyd- ‘tagwi keme‘come’‘senana na‘ka’“te a’nenigi Tayapi’gwia’ciga dyi’gi neki‘cikakanGneti’‘sopenaA winwa’wa wi'pe‘cigwa‘tcimwi'‘tawi’- 10yame‘te A'mamato’moyag**. I’ni wi'u"tciwi'se’niyaégwe,” a'i’- ‘ketu'tc". In’ a‘wipiwi'seniwate'e’yitug**. Ki‘ciwi'se’niwa"te i/n A‘tca’/‘megu a‘'matagwa’pitog™". Ki'ciwi'se’/niwa‘tci tcdgiwi'senya’wa"te ini naka" “tei kkuta’ga wa’ ta‘siwa na’‘ka &‘ka’naka’nawi'te iye’na tatag a i‘cawiwa’te‘®*. 15 A‘ckittea’'1 wata'siwa’megu kainaka’nawita ki‘ciwi'seni’wa‘tcin ini- ‘tea’‘yatug a‘kanawi’te’: ‘“Na'‘l’, teig andgdme’nagowe, inugi ma’na wi’n 4‘mama’tomu“te", wi/na no“tc™, ‘6’, ke'tena tipwawa, wina no’‘%tc". ‘O’ tayad‘tagwi, wi’na note! ketdgima’mendana upe’‘tawani dnigi‘kwa‘kya’‘senig™'", wi’na nd! tel’, uwiyd'aA, wi’na 20 nd’ “te”, kita‘cimémyanutamawagwén™', wi/na ne’ tich, ‘o’, nind’ta wi'a‘kowéte", wi’na no’*te". ‘O’, na/‘ka, wi’na no’ “tel, Bete wi’na no’*tc', manetowan™', wi’na nd’“tc", Pi Be ‘kindgwi’‘toni*te, wi’na nd’*te", u’ta‘kim™", on na no’*tc"™, a‘ane- mi‘a‘cki‘a‘ckipagame'‘kwi’ ‘cini‘tei Me'sa‘kamigu' kwawan"™", wi’na 25nd'%tc", Anemime'to‘sineniwit**, wi’na nod’“te", ee wi'DA no‘te!*, mami‘ca‘tcina’gwi'ute", wi’na nd’“tc™. Na’*ka wi'naA no’*tc', maiya’‘ckage, wi’na nd’“tc’, me'cigatwi, wi'nA " ndtte", wi pwawimaiya’‘cko‘su*te", wi’na nd’ “te* » SWI, WI NA 10 *te. ini,’ wina no “te",’“o", aoitktotasutte™ wi’na no/*te", kaitemi- 30 nagu"tci'i, wi/na no’*te. Na’‘ka, wi’na no’“‘tc", ma’netowa, wi’na no’ “te, ma’ni ma’/netdwa, wi’na nd/‘tc", u’ta‘kimi, a‘a‘kwa‘ky4- ‘setogwin"™', wi’na nod’*tc', Oni wi'mawikiwagwa’tenigi ma‘ni umi'ca’m™", wi’na note. ‘O’ maénwipemenaminigwan™®, wi'nA no’*te'. Ini*ted', wi’na nd‘te, ‘do’, i’ninai wina’ni, wi’na 35n0'%tc", wi'd*tcinema’‘soni‘tc’, wi/na nod’*tc". I’ni win A‘cinato’ta‘su‘te'", wi/na nd’%tc", ina“tei’moyan™", wi’na nd’ “tc* ‘d’, ice wi'seni’‘igini wi‘pwawinapita’niyagwe, wi/na no’“te™. I’ni, wi/na nd’“"te', wi’“tei pemiwipetunimoyan™, wi’na nd’“tc™. ‘O’ mi‘iydga wi’na me’ne‘tamipy4‘tcitanetunamond ‘ka’ tagigi mamato’- 40 monan™*, wi’na nd’ “te*, ke‘kanetamugwa'ig*™. ‘O’ na’‘ka, nd’ tc", cemegu kegi‘ca‘ci’pi ni'wapetuna’m™™, wi/na no’‘te', na’pi wa’na kitemina’gatcig*", wi/na no/*te', tama’gi‘cagi ni‘ine ‘tagog™", wi nA no’“te', nand’‘ckwe d‘ta‘cindnagetund’moyan", wi’na nod’“te™. I’/nittea’ a'kwitanetun’i’moyani tca’g anigdme’nagowe, neniti’g***,” 45 a'1/‘ketute™. MICHELSON] A SAUK AND FOX SACRED PACK 91 And as soon as the ceremonial attendant had served all (the food) then he sang again. Moreover, as soon as he had sung he stopped to smoke everything in that sacred pack. And, so it seems, as soon as he had smoked it he wrapped and tied up (the sacred pack). As soon as all had eaten—I mean as soon as (the food) was served— the ceremonial attendant again made a speech: “Now I have served (the food),” he said to them. Then the one giving the gens festival again spoke: “Well, eat. Verily, we have prayed to the Spirit of Fire together with our grandfather, and we have also prayed to the One-who-lies-with-his-eyes-peeping-in-the-smoke-hole that they may truthfully tell for us how we worship. Wherefore you may now eat,” he said. Then, it seems, they began to eat. As soon as they had eaten and as soon as he had sung then (the sacred pack) was wrapped up and tied. As soon as they had eaten, after all had eaten, then, moreover, another warrior also made a speech, telling what they had done for- merly (i. e., how they fought). As soon as they had eaten, it seems the first warrior, the one who made the speech, spoke, “‘ Now, all to whom I am related, this (man) as he worships to-day, so be it, this (man), so be it, surely is speaking the truth, so beit. And,so be it, if any one, so be it, goes about talking against him together with our chief’s village in its entire extent, so be it, shall finish his talk with his purpose unaccomplished, so be it.17 And, so be it, as the manitou, so be it, continues to change the appearance, so be it, of his earth, so be it, as Mother-of-all-the-Earth continues ever to be green, so be it, he who will exist as mortal in the future, so be it, shall continue, so be it, to make himself appear gorgeously, so be it. And, so be it, if he meets war, so be it, he shall not meet it disastrously, so be it. That, so be it, is what he asks from, so be it, those by whom he was blessed, so be it.18 And, so be it, whatever termination the manitou, so be it, shall set, so be it, for his earth, so be it, at that time this sacred pack, so be it, will be there.® And whosoever shall take good care of it, so be it, at that time, so be it, shall stand again, so be it.°° That is what he asks, so be it. And so, so be it, I say, so be it, that we must not regard it as merely eating, so be it. That, so be it, is why I began to make a speech, so be it. Oh, those who have been in the habit of speaking while performing religious rites, so be it, must know (this). And now, so be it, I shall begin to speak without pur- pose, so be it, yet those who bestow blessings, so be it, shall hear me with compassion, so be it, as I am accustomed to speak without mean- ing, so be it. So that is as far as I shall speak, all ye to whom I am related, O men,” is what he said. 17 Compare the phraseology on pp. 87, 111, 145, etc. 18 The subject of the sentence is, of course, the one blessed. 19 Such is the sense of the passage. An absolutely literal translation would not be in accordance with the spirit of the original. 20T. e., will live again, 92 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 Ini*tea’‘ipi_ ki‘cetu/nimu‘tci ki’ginuta a‘ka’nawitte A'miwe'ci’- ‘owe‘tci tata’g a‘ki’‘ciwitte’: “Na‘l’, kana‘wa’na nata’winaga’ cindg**. Inittca‘ a‘ki‘cimenwitcigatama’wiydge ma’netowa dwata- ‘kunama/wage‘te". Kinwdwa‘tca’* fyi’g a’na‘sa‘ke ki‘ine’‘cké- 5 ‘supwa inagwa'‘patama’giyigwe mama’ tomon"™", Nemenwii’netapen i‘pwawimiwe'kwa’‘tawagwe mami‘camawi’yamet*',” ni ieeta ae “Tnittea’ a’/mi‘ta‘i natawinaga’‘ciyage teag 4ndgdme/nagowe,” a'i’- ‘ketu*te™. I’n &'a‘cki’megumama’tomugi ma’ni negu’ti mi‘ca’m 4‘cikana- 10 wigi’yatug**. Na’‘ka kabd’tw a‘natupa’niwe‘tci na’‘ka a'wi‘tciwate'e’yitug ina mi'cam™'. A’gwi windna’megu neniwa, kuta’g*“*. Na‘ka’ “tei kuta’ga p&’menag***. Ki‘ci/nepeg ina p&’menaga yd’we me’ne- ‘tam™', ki‘ei'tota ne’po'itte™. Pa'kitéke'kyawagi'ip inig A‘ckiki‘ci- 15 ‘totcig uwiwiwe’ti'ag™*. ‘I’/na%tea' na/‘k a’ne‘kawi pya*tcipe’me- nag™**. Na‘ka’“te a‘natupa’nini‘te"™ ‘ Natawine‘tci’ga‘an"'” ane’- me‘tcin a‘wi‘tciwa’te’. Na'kai’yaitug d‘mi‘ciwi’te'e ‘ Naitawine- tei’ gii'*'. ” Na’ina' Me'ci’‘sipowi a'nagato‘owate‘e Mandminiwa‘ i‘mawiné'wawa‘te ina’. Na’‘ma* inina’‘ na’‘k a‘ne‘ciwé’miga‘k i’ni‘ 20 ca’magan™. Mi'‘ca’m i’n a’‘cikeg i’/ni. Ka‘d’ni na‘ka’*te uta‘u’- “teima'i na‘ka’ “tei pémenaga’ megu ne ‘el wae win na’‘ina‘ inina’- ‘yitug &‘ne‘ci’wate’®; negutiigwanigaé’‘megu i’na neni’wa. Ka‘d’/ni na‘ka’*te uta/‘ima‘i pi’menaga Kwi’yama™, ne’me‘co*. Inai’- yituge na/‘kan d‘pemena’ge’*: na’‘ina‘ na’‘k 4'‘patd'ka’neti*tei 25na‘kai’yitugin 4‘kiwaiyo’te‘e ‘i/ni nemi‘ca’menan®". Ini*tca’‘yatug di‘cawi'te’®. Na’‘k a‘wa’‘ci‘u‘tci neme‘co’‘enana: pa'‘si’g 4‘ma‘ka- tawa’‘kunu*te", pa'‘si’g in a&‘me'ckwa’‘kunu‘tc". Maiya’wuka‘ki ANY Same Ign AR wa‘te: ma‘katiwa’‘kunu%tei ‘u’‘tci a‘co- wigi' ayign' megu alya‘co‘wiwe’megu aac URC Na‘ka’‘te atya- 30 ‘cowiwe’megu a‘u“tci’‘cima%tci manetowa‘'; ka‘d’ni ‘une’pagag*", ka‘d’ni ‘u’pwameg*", ka‘d’ni ‘u’nowag oo ot ae manetowa'. Ka‘d’n ini’g a‘ckipagapydage'si‘ag 4’‘a‘cowana’gowa- "te. Ki'citcagiwi‘tci’meg 6’/n a‘na’gamu‘%te™. Ki‘cina’gamu‘te i‘pemi’penu‘tc™. Ki‘cipya’‘pa‘u’te iya'1 i’ni 4‘se‘ka’‘wa‘su‘te™. 35 1/n d‘cawi‘tci na‘inad'i mime*tecinaé' a‘migati’miga‘ki ma’ni nimagani pimenama’giyag inu’g*". I/ni‘ ca’maigani mime"tcinii'i negute’nwi wi'ai/yotég a‘ta’wi ‘i’n™". Kaya‘te inv’gi na’‘k aya’na'sa‘tei ne’me‘co'aA Kwi’yamié' i/nina' 4tmama’tomage ninagaé‘i ni/na mime- ‘tcind‘megona’ 4‘ni’taman"™". Kabd’twe pyéni’wa anemo‘an®™. 40 Inina‘tea* ini a‘and’‘ka‘kya*tci wi'mamici‘i’/ni“tcin ‘and’ ‘kana"te"™. I’/nittea’ a'a“tei'a/“teimu"te", me'to"tci’ tatagi wi‘anemi'ci’genig*". Nape‘e na’‘ina‘i ki‘cipota’*kwawa*tc", ini*tea’ a‘waipika’nawi‘te" I’na niyapi*tea’‘megu inetunimowa aiyd’' dinepyii/‘itigi me‘sAna- ‘i’ganeg*"*, MICHELSON] A SAUK AND FOX SACRED PACK 93 Then, it is said, as soon as he had finished his prayer, the one celebrating the gens festival spoke, speaking to dismiss the (festival) as he had completed his plans: “ Well, you had better leave us. For now you have properly eaten all (the food) which we dedicated to the manitou. Verily, you yourselves will also feel benefited as you responded promptly to (this) worship. We are glad that you did not refuse the one acting as a ceremonial attendant for us,” he said. “So, verily you had better leave us, all ye to whom I am related,” he said. That is how the worship appurtenant to this one sacred pack was held, and, it seems, the prayer. And soon when there was a war-party that sacred pack also accom- panied (the warriors), so it seems. It was not the man (originally blessed who had it), it was another. And (a word with regard to) the other person who took care of it. As soon as the one died who first took care of it formerly, as soon as the one who made it died (this other man took care of it). That married couple who first made it died of old age, it is said. And so verily that (man) was the one who took care of it in succession. And when the one called Nitawinetcigi““’ went to war, it went with (him). And, it seems, Nitawine‘tcigi'’ gave (this pack) away. It was at the time when they were following along the Mississippi when they were taking after the Menomini. At that time that lance head again made a kill. That is how that sacred pack is. And the one who took care of it next in succession also must have made a kill; the time was in the early fall when, it seems, he made the kill; that man must have been alone. And my grandfather Kwiyamii“* was the next in order to take care of it. He, it seems, also took care of it: at the time when (we and) the Comanche fought together he again went about, using that sacred pack of ours. That, it seems, is what he did. And my grandfather painted himself: he painted himself half black and half red. On the right side of his breast where he had painted himself black, he painted a red circle and on the opposite side he painted himself the reverse. Moreover, he placed (i. e., painted) serpents on the opposite sides (of his breast) ; and he placed serpents on his forearms, and his thighs, and his cheeks facing each other. And the green serpents were placed across his shoulder. As soon as he was finished his preparations he sang. As seon as he had sung he started off at full speed. As soon as he came yonder to where he was running, he made an offering. That is what he did at the last time this pack which we are taking care of to-day was in battle. That spear-head will be used once more for the last time. And recently, while my grandfather was still alive, when we were worshipping it, was the last time I saw it. Soon he brought a dog. 94 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 Ini‘tea' a’‘cikegi ma’ni mi'ci’mi negu’t'. Ka‘dni‘tea’‘yituge ma’n inug a‘poninene‘kanetaégwa‘k". Ku‘tei’ ma’n 4na/*tcimu‘tci Kwiyamé‘aniyA kabd’twema'i wi'mane'senowa‘kyid’‘setowa u’to- ‘kim™'; inind‘ted‘ ini wi'ai’yotigi na‘ka‘tc', i/‘ketowa ne’me'co™'; 5i/nina‘tca’ ini wi‘ai’yotégi md‘a’ni mAmato’mdnani 4Anine’- megu‘tci manetowa'", i’‘ketowa‘tca'i mana ne’me‘cd'ama’. Inugi- “tea’* mani alyd’* a‘tiwi d‘uwi’giyage ma’ni mi‘ca’mi WaApandwa- ‘ckwi. I’n A4nato’tatég*". Kutagi‘tea’t na’‘ka ni’‘itot’. Ma/’ni naga’/monan", Jnitteai witdtota’/manin™. I’ni ta’‘swi dnato’- 10 tatagi ma’ni ne’mi‘cimi pime’namag**. Pe’‘ki wina’megu tagwa- to’taman™, me’nwige's*', I’ni ta’‘swi. ae MICHELSON] A SAUK AND FOX SACRED PACK 95 Then it was that he gave orders, and gave instructions to those who were to serve as ceremonial attendants. Then verily he told in detail what would happen to it in the future. I mean, as soon as he placed the (food) in the kettle to boil, then he began to speak. He eventually spoke as is written here on (this) paper. That is how this single sacred pack is. And it seems that to-day it is no longer remembered. Yet according to what my grandfather Kwiyami“* who is no longer present says soon indeed (the manitou) will place war on his earth; then it will be used again, my grand- father said; verily at that time these forms of worship will be used in accordance with the way he was blessed by the manitous, this my grandfather verily said. Verily this day this sacred pack is here where we dwell, which (sacred pack) belongs to the Wapanowiwen" rite. That is what has been said of it. And verily I shall now tell something else. This (will be) songs. So I shall tell of them. That is as much as is told of this sacred pack of mine which we take care of. If I (have) told (this) very interestingly, itis well. That is all. LIST OF NEW FOX VERBAL STEMS This list contains such Fox verbal stems as are found in the Indian texts of this paper when no previous references by page and line to such stems have been given. Stems given by me previously without such references are included, for it is felt that by giving the references the reader will be able to judge for himself as to whether the assump- tion of such stems and their assigned meanings are justifiable. The list of stems in the Fortieth Annual Report of the Bureau, as well as that in Bulletin 72 of the Bureau, will serve’as a glossary of other verbal stems occurring in the Indian texts contained in this volume, but not listed here. The following alphabetic order has been adopted: a, a, A, 4, 4, e, i, 5 * 7 Ae. ae Sean et k y c e d c . 1,0, 0, u, al, *, *, *, ™, &,°, ky ‘kK, g, ot, Y, % ¢ ¢, te, ‘te, “te, t, ‘t, d, s,‘s, n,", Pp, ‘Pp; b, Ry ae sues -agii- sing. Obviously related to -nagi-. 88.23. a‘ci- slippery. Apparently always re- duplicated, a‘ca‘ci-. 80.4, 80.5. a‘ci‘tawa- take vengeance on, repay evil for evil; -‘- instrumental. 62.8. ate‘ci- different; novel only in this meaning. 64.6. ane‘kawi- join. 74.27. anemi- be in agony. Novel in this sense only; -‘si- copula. 62.30. ape‘ki- shine. 78.41. A‘kA- hang up (-n- -t0- instr.). 58.24. -A‘katiwi- fast, blacken. Atii- wail (middle voice). -A‘tagi- be striped § (-'si- 88.31. ApwaAni- breathe warm breath upon (-pw- instr.). 74.20, 84.36. inagwa‘pa- respond promptly to, ad- here to (-t- instr.). Obviously a compound in origin. 92.5. inowiine- be related to (-m- instr.) ; a fossilized compound. 88.9. -O‘pena- get the better of (-n- instr.). In some way related to na‘pena- (with the same meaning). 70.21. aiyinapi- stand hypnotized. 84.11. kete'ckwi- find out by stealth. 66.8. kwa'ki- count coup upon, 84.26. tepi- measure ; combined with ‘sa- -‘si-, at the end of a period of time. 74.11. natawa- yreconnoiter (-t6- instr.). 64.32. nanapi- derisive, insulting. The com- pound nanipowii- means, to gossip. 86.18. 96 58.28, 78.31. 88.19. copula) . pa'kita- die. 92.14. paga- strike (postverbal -*tci-; -m- -t- instr.) ; with the auxiliary -gi-, count coup; or, possibly, go to war having a definite article in one’s possession. 70.27. pagi- strike, throw away, ete.; with postverbal -"tci- and the -mo- middle, sing a war-song. 64.14, 64.15 (twice). pagai‘cowl- wade out toward; obvyi- ously a compound in origin, but the prior member is not clear. 78.42. pane'si- go to war (with -‘to- instr.). 84.24. pegwaipan- be daybreak; a fossilized compound. 84.21 (twice). pena‘kwi shed (7). 86.39. pota- blow upon (-n- [-t-] instr.) ; used before the reflexive suffix. 74.27. magwinawi- put up a strong resist- ance. 80.2. ma‘sa'kwi- scalp (-‘ew- instr.) ; com- pound in origin. 84.11, 12. me‘ckwano- heat red-hot ; middle voice when intransitive (-‘so- -ti-). Ob- viously a compound in origin, but the posterior member is not entirely clear. 74.17, 18. ; miwe'kwii- refuse (-‘taw- instr.). Compound of miwi- and -kwéa-. 92.6. Wiwi- opposite; with postverbal -t- -‘tei-; the form wawitaw- is unclear. 80.27, 82.10, 82.11, 82.14 (twice), 82.16, 82.17. wa'kami- cleanse, make clear (-‘- [-‘t0-] instr.). 74.20. A SACRED PACK CALLED A'‘PENAWANA‘A BELONGING TO THE THUNDER GENS OF THE FOX INDIANS 97 | wr ; at Fi Abel As ait x ~ . ~~ af —— ning ped ra ~~ — ~<4 >» tase oan teat a ‘ okey; aie — = _ CONTENTS Page AC LOC UCU One = setae mx ee LE ie eet SP ny ie ah NE St 101 A sacred pack called A‘peniwini‘'a belonging to the Thunder gens of [lovey PIeNo Dc 0K DIES asics Mote al Snape eee) Ba ae ed Sot A Ue Eee gt a Ap 104 ASTRO BEWOTISSNCLLG (even. et ieee kpkenl be TR Ae ahs cia nel ooh espa Us fo ed ect, 161 ADEE hs a a ee ue Ce Ne A le a ta 163 ILLUSTRATION FIGuRH 1. Method of conducting the gens festival connected with the sacred {pack jealled VA penawanatas = se es ee ee 108 A SACRED PACK CALLED A‘PENAWANA‘A BELONGING TO THE THUNDER GENS OF THE FOX INDIANS By Truman MscHetson INTRODUCTION In the summer of 1925 I secured from an informant (whose name is withheld by agreement)* a text written in the current syllabary on the sacred pack called A‘penawina‘a. The informant was se- cured through the good offices of Harry Lincoln, to whom I here express my thanks. The English translation of this text, which is presented in this paper, is by myself, but it is based on a para- phrase by Horace Poweshiek, supplemented and corrected by a gram- matical analysis of the Indian text. Though the Indian text is not presented here, nevertheless the translation adheres very closely to the original. Of course, it has been impossible to reproduce in Eng- lish the rhetorical devices in the speeches, nor has it been feasible to show the metrical structure of the songs. It is becoming increas- ingly clear that aborigina] literature should be studied in the origi- nal languages and not in translations, even if the cost of printing is materially heightened and the finished product of value to a com- paratively small number of specialists. As long as the Fox original is not given, I may state that from a literary point of view it does not compare with Fox texts printed by me previously, save the speeches. Many sentences are broken Fox and I have amended these to the best of my ability and translated them accordingly. It may be added that almost no linguistic novel- ties occur. The general reliability of the informant is shown by the fact that in phraseology and content the speeches agree closely with those given independently by Alfred Kiyana, Jim Peters, and Sam Peters as occurring in other gens festivals; also other ethno- logical matter given by the same informant checks up very well with that obtained from several other informants. The phraseology, it may be noted, agrees more closely with that of Jim Peters than with that of the other two. My contention that the tribal dual division is also of importance in ceremonials is borne out. It will be noted that the two women who are to hum and are Ki'cko‘ag*"* are located 1+It may be stated that he is a member of the organization which centers around this sacred pack, 101 102 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 on the south side, while the two corresponding women who are To‘kanag™ are located on the north. The narrative gives the tra- ditional origin of this pack and then an account of how the appur- tenant gens festival was conducted follows. The figures in paren- theses refer to the diagram (fig. 1). It will be at once seen that the traditional origin story follows the general lines of Fox ritualistic origin myths published previously (see Fortieth Ann. Rept. Bur. Amer. Ethn., p. 23 et seq., p. 497 et seq., p. 541 et seq.). Wherefore it is clear that Fox ritualistic origin myths in their present form are secondary, that they are composed of preexisting old material com- bined in slightly varying ways, and that the new elements are com- paratively few in number (cf. Jour. Wash. Acad. Sci., 6, pp. 209- 211). Also the narrative and the diagram make it abundantly certain that the gens festival appertaining to this particular pack follows the general lines of other Fox gens festivals (see, too, For- tieth Ann. Rept. Bur. Amer. Ethn., p. 502 et seq.; and p. 56, supra). The eating contest occurs also in the Thunder Dance of the Bear gens of the Fox Indians, and in at least one ceremony of the Thunder gens of the Sauk Indians. The holding of the festival at night is contrary to the practice of most Fox gens festivals, but it has a counterpart in the Fox Wapanowiwen™*. The slaying of the dogs the evening preceding the ceremony, the localization of the smokers, the fumigation of the sacred pack with cedar leaves, etc., all have parallels in other Fox gens festivals. As noted above, the speeches in the gens festival agree closely not only in general lines but actual phraseology with those of other Fox gens festivals. The injunction to hold the gourds (rattles) firmly also occurs elsewhere (see Bull. 72, Bur. Amer. Ethn., p. 59). Hence, once more the secondary character of the Fox gens festivals is apparent. In fine, the exist- ing gens festivals consist of old preexisting ideas recombined in varying ways with comparatively few additions (such as some dis- tinctive songs). The relation of the Fox gens festivals to similar festivals among the Winnebago is still unelucidated, though here too acculturation obviously has taken place extensively. Note especially the occurrences of a mystic word, the equivalent of Fox no‘tc'’, in the speeches. The following, according to the informant, comprise the organi- zation, the names being given in the current syllabary, Roman type being substituted for the script: Wa ne da (Esa mi sa), blows the flute. T. Li na, head singer. T. Ka be yo, a chief speaker. K. Wa le dki ke ke (White Breast), assistant singer. K. Wa la na to (Joe Peters), singer. K. Le ka ta (George Black Cloud), singer. TT. MICHELSON] A SACRED PACK CALLED ASPENAWANA‘A 103 Wa ka ya, singer. K. Wi di ka kye (John Jones). T. Wa se dka ka. T. Te la di ta. K. Ne na wa ke (Little Harry). T. Mi da ka A (Oscar Kapayou). K. Ke ki le no (Billy Jones). T. Li te da (Lye lae A, Jim Peters). T. The names are given in the current syllabary with the appropriate English names. The final K. and T. indicate the membership in the tribal dual division (Ki‘cko‘S and To‘kan™'). Jim Peters has been dead for some time. I do not know who takes his place to-day. Pushetonequa, mentioned as a speaker in the body of the paper, also is dead. I do not know who takes his place. I am fully aware that the account of this pack is not as complete as desirable; nevertheless it contains much more information than was known previously; and considering the extremely conservative character of the Fox Indians we are fortunate in securing as much as we have, A SACRED PACK CALLED A'PENAWANA‘A BELONGING TO THE THUNDER GENS OF THE FOX INDIANS And now I shall tell what the Indians did when they lived, it seems, on the edge of a river, so it is said, a long time ago. They had a village. (This) one Meskwaki village, by the way, was the chief’s town. There must have been a large number staying there. They did not, it is said, stay very close to the edge of a river. The river, it is said, where they were, was called the Fox River. So they named it. The reason why they so named it, it is said, was because there were always many (foxes) walking along as they followed the river. Finally, indeed, they named this the Fox River, because there were many (foxes) there. Soon, it is said, at the time when it was perhaps nearly harvest time, the men went to war. The name of the leader of the war party, it is said, seems to have been Morning Rattle, who belonged to the Feathered gens. The one called “Smooth Belly” also went along with him. Now, it seems that this (sacred pack) which Morn- ing Rattle took when he carried it about was the (sacred pack) which this Tapa‘cit“* takes care of to-day. Soon they came to a place where the one called Morning Rattle - was given a meal. It is said he saw a bear coming and walking. A person whose name was “Sitting-with-his-head-down” was his ceremonial attendant. As soon as they had eaten (the bear), the next day, it is said, they rushed upon the Sioux. There were sev- eral households of them, it is said. (At first) there were a few of them, it is said, and then, it appears, they captured a married couple. They brought them to where they had their town. The man, it seems, soon died suddenly. They did not, it is said, know (what was the matter with) him. Then, it is said, the woman stayed where an aged married couple were. That woman was very good, it is said, and a very good worker, it is said. . Now, it is said, the man called “ Smooth Belly ” kept coming and saying to the old people, “ Why, what are we doing that we do not kill her?” That old man (was called) “Heat,” and his wife, “Sky Woman.” Soon, it is said, (he said to them), “I might club this (woman) to death, should you fear her. She would not be able to have compassion on us. They even crack open the heads of our children.” ‘That, it seems, is what he said many times, not (merely) once. So, it appears, soon he overpowered her when she was in a garden. Then, it seems, he killed her by clubbing her to death. Whereupon, it appears, he knew he was to be killed himself. He was told, it seems, by one person, “ Our chief is angry; he is angry. 104 MICHELSON] A SACRED PACK CALLED A'PENAWANA‘A 105 You will indeed be killed.” Then, it seems, he, the one called “Smooth Belly,” began to flee. He fled blindly anywhere. Well, he stayed far off for one year, as he was afraid he would be killed. That was why he did not go there (i. e., his own town). Finally he became lonesome. At that time, it appears, he began to seek to know how he would be able to come back. (But) he did not, it seems, learn how he could return peacefully back to the chief’s town. He thought more often he would be killed, (and he thought) how he would not be clubbed to death. He could in no way find out how they would contrive not to remember him. Even if he fled somewhere, at the time whenever he should come (back) he would die, so he was told. At that time, it seems, he thought of (means of) salvation whereby he might be saved. “I shall go about wailing here on this land of the manitou. I do not at all fear falling dead somewheres. Because I desire to be able to come back is why I go about wailing.” At that time, it seems, he began to make himself wail. He went about there wailing and wailing blindly. Soon, it seems, as soon as he had gone about wailing for two years, it seemed as if he ac- companied some one, so he thought, although he had not accom- panied anyone. As he had no horse he always was walking about aimlessly. Soon after he had dwelt far off for four years he ate very little. Soon in the summer he was exhausted from hunger, and, it seems, he ceased to be able to walk along; he became uncon- scious, it seems. Soon he wailed almost to death. Then, it seems, he was addressed by one (person), “ Now, my grandchild, surely you are speaking truly as you go about weeping. For you have done this to your body as you clubbed the woman to death. And she did nothing to you. And it is a custom for us also to capture each other. That is what we who are manitous also do. Verily, now, you must look at me, for I bless you. Verily I bless you to reach the (allotted span of your) life. And if disease stands about, I shall quietly continue to will it away from you. And as you have a chief, I bless you so that his fire shall burn strongly.? Verily, if one from across the sea speaks evilly of you in any way it shall be that he will continue with his speech unfinished. If your foe is not able to stop talking, he shall continue instead to curse (his own town). And that thing which you love, one slice,’ I shall continue to grant you in return. Verily up to the time the Great Manitou starts to change this our earth by his will, so far shall I think of you (in connection with) it. And this sky. Even as long as we shall plan war for our land and our sky, you shall not stand about alone and apart with shamed face. Your gens shall be the first to be 2 That is, his village will last long. 8’ That is, a slain foe, 18283 °—27——_8 106 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 mentioned with great pride. I do not think alone of you. Whoso- ever shall continue to remember firmly your (blessing) shall con- tinue to ask it of me in this same way so as to continue to make me mindful thereby. Verily I shall never forget the way I bless you to-day. This one gens in its entire extent is what I bless. Whosoever shall really never forget the way I bless you, he truly is the only one who will lead his life in a good way. Whosoever shall follow (the injunctions of my blessing) is he who shall con- tinue to live the last, and one who depends upon it. This day verily in person I shall go and live with you (pl.) yonder. This day no one will succeed in plotting to slay you. You may quietly go back yonder where your chief has (all of) you in a town, as this day I have instructed you in every detail as to how I bless you. Look at me. I surely have the nature of a manitou. Look at me quietly. This, indeed, is what he who made you (all) move told us (to do) when he, the Great Manitou, prayed to us.” That, it is said, is how he lay down in the wilderness. He was unconscious, it is said, for several days. He was only conscious that he was addressed by some one there. Soon, it is said, he as if slowly awoke, surely he did. Then, it is said, he stopped to lie down and cool himself in the river. He felt sad. And he saw no one. Again he merely wailed without reason. Soon he stopped where there was a rock. He remembered something and thus heard the one by whom he had been blessed. Soon the latter appeared before him and he was made to see him. Surely he saw him stand- ing coming out of the bare earth. “This is the way you will look to-day as I bless you,” he was told. The other changed his ap- pearance and became a human being. Four times, it is said, he changed his appearance; (first) he became a boy; then a middle- aged person; then, it is said, a little old man; then a very (feeble old age) when he crawled around, as he was unable to walk along. “That, verily, my grandchild, is how you will be. To-day you see how I look,” he was told. “That, verily, is (the span of life) any- one will reach if he does not prematurely throw away the way I bless you. Whosoever shall please me will reach feeble old age. But, my grandchild, I shall only be able to attend well to one dog,‘ as I am single in blessing you. And once in a while you may . serve a feast separately to these Thunderers. They also bless you. And do not expose me in the daytime. At nighttime is the time when you shall expose me. If you remember (i. e., worship) me in the daytime you must not uncover me,” he was told, it seems; that is, the person called “Smooth Belly.” That, it seems, is what hap- pened to him. The reason, it is said, he was blessed is because he went about wailing for five years. Also he had very long hair, so it is said. * The form used in the syllabary is rhetorical (A ne mo te sa). MICHELSON] A SACRED PACK CALLED A‘'PENAWANA‘A 107 And this, it is said, is how the country looked as it appeared before him. While sitting there with his head bowed he heard it. Finally, it seems, he looked at it. It is said it was a very large nighthawk by whom he was blessed. That, it seems, is what hap- pened to the one called Smooth Belly. Then, it seems, he came to where the Indians had a town, it is said. As soon as he came yonder from where he had come, it seems, he halted a little way off. He told an announcer. He sum- moned his relatives. They came to him a little way off. He was afraid (to come closer) as he had already been told that he would be killed. That was what he had been told formerly. This, it is said, is what he told his relatives: “ Now I have come back after fleeing about in the wilderness, so be it, and I have roamed about wailing all the time, for I desired to contrive to be able to come back, no matter when. Soon, verily, a single manitou took pity on me. He spoke personally to me. Verily, I come this day carrying this sacred pack. It is not for myself alone but for this one gens. That I should reach feeble old age is how he blessed me. And (he blessed me by promising to ward off) every disease. And (he blessed me by promising that) the chief’s fire (should burn strongly). He gave me detailed instructions. Whosoever shall continue to fervently remember the one who blessed me shall con- tinue to be able to speak. And every person from across the sea who goes about speaking exceedingly evil against the chief’s fire shall continue with his speech prematurely unfinished.” Peters instructed the one he summoned, Tta ke na me A (Jim Bear), as soon as he came. (This) verily is what he said to him: “Now, the reason why I have summoned you is that you are to serve as a ceremonial attendant for us. My pet dog stands here, my friend. Verily, you are to go about informing members of the Feathered gens that they may bring some little thing, whatever they are able to obtain, (even) a little. And every one should bring tobacco if he has it. This day, in the evening, you may slaughter (the dogs) for us. And you ask those who are to serve as fellow- ceremonial attendants to accompany you. And you are to continue to summon those who are to sing. They must come quickly. We are going to hold a great ceremony. We shall collectively expose our grandfather. And you are to tell anyone to come, if he so desires, and sacrifice (tobacco) to our grandfather. If anyone is able he may pray in person for his own life. He may tell him (our grandfather) in person when he casts his tobacco to him.” When it was evening the head ceremonial attendant began club- bing (the dogs) to death. He first killed (the dog) which was offered. And then (he killed) another in succession. Then they went to singe the hair off them. One person took fire along. Then 108 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 they kindled twigs, and singed them. As soon as they singed them they cut the eyes out, cut off the ears, cut the mouth out, and cut off the tail. When they were finished, they first opened the bellies. Right here they prepared and cleaned the breast. Now, as for the guts. As soon as they had piled up twigs they kindled a fire there, placed them on top and they were burned; they were burned all at once. Then they took (the dogs) yonder to the wickiup over E: fo Wie cus Za \ 19 poe Mi 2 i 24. DAIS WHERE THE SPIOALERS SAT a N SIO, 22a: in . COTULLA Cth ‘ W.- Fic. 1.—Method of conducting the gens festival connected with the sacred pack called A‘pendwinii'A. there. “Begin to butcher them,” they were told by the one giving the gens festival, the one who lived there. Some ceremonial attend- ants first heated some water so that the dogs could be washed. Then they were cut up in parts. (1) Here is where they butchered them (fig. 1). (This) is how they cut them up. First the shins were cut off them, then the head(s). Afterwards they cut them in pieces. And some cut off the lumps on the necks and threw them away. MICHELSON] A SACRED PACK CALLED A‘PENAWANA‘A 109 (2) (This is) how those who were to do the butchering were seated. As soon as the (water) was warm then they began to scrape (the dogs) where they had been singed. They used knives. As soon as they were finished water was again heated and they used it carefully washing (the dogs). As soon as they had washed them they boiled them. Then they put in as many handfuls of corn as there were pieces (of dogs). And one ceremonial attendant made inviting sticks. He cut exactly as many as there were pieces (of the dogs). He cut them as long as one’s hand. (3) Where earth was placed. A 2 i -! . ue A SACRED PACK CALLED SAGIMA'‘'KWAWA BELONGING TO THE BEAR GENS OF THE FOX INDIANS By Truman Micyuetson INTRODUCTION In the summer of 1925 I secured from an informant a text written in the current syllabary on the sacred pack called Sagima‘kwawa. His name is withheld by agreement, so that he may not suffer socially nor politically; as he assuredly would were it known that he had imparted the information. It must suffice to state that he is a mem- ber of the Bear gens and is a minor singer in the gens festival ap- purtenant to this sacred pack. He is also the author of the Fox syllabary text on the sacred pack called A‘peniiwina‘a, the trans- lation of which I have presented. This informant was secured through the good offices of Harry Lincoln, to whom I express my thanks for his continued interest in ethnological work. The reli- ability of the informant is shown in a general way by the fact that the religious ideas expressed in this paper conform to Fox standards and that the portrayed conduct of the gens festival agrees well with that of a number of other Fox gens festivals; and that the mythic story is much the same as occurs elsewhere; especially it should be noted that the speeches in the festival agree closely not only in general tenor with those which occur in other Fox gens festivals, but also that specific phrases are often nearly identical. His reli- ability is also shown by the fact that certain statements can be checked definitely. Thus the author tells us that this pack was formerly in the keeping of Pa‘citonigwa: which I know to be a fact from two other informants. Again, the name of the gens festival appurtenant to this sacred pack is said to be the Great Gens Festival of the Bear gens, which I know to be so from another informant. Also the names of persons mentioned in the course of the narrative, and their functions, agree well with those written at the end of the syllabic text. This last gives the dual division to which the per- son belongs, as well as some other data. These persons are assigned to the proper dual division, save two possibly, as is shown by some lists written by A. Kiyana, deceased, years ago: which speaks well 18283 °—27——_9 121 fa? 40.4 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 for both informants. It may be noted that the author of the Fox syllabary text assigns Da wa no ge A and Tti ki ke A to the To’kan and Ki‘ck6é divisions respectively: which is just the opposite to the information given by Kiyana. I have no further information re- garding Ki wa ta. Also I can control some statements regarding certain persons mentioned in the course of the narrative who natu- rally would not occur in the last list. Thus Kya na wa is a To*kan™* and belongs to the War Chiefs gens; Ke mo to ki ma wa (Ke mo to A is a hypocoristic derivative) belongs to the Eagle gens and is a Ki'cko'*. That Wa ka ya is a Ki‘cko‘* is shown by the testimony of the author on a totally different occasion; that Le mi la e ga is a Ki‘cko“* is known to me from a list written by A. Kiyana years ago; the same applies to Ge tti wi A and Wa ni te A. The mem- bership of La la ki e A is similarly verified; the statement regarding Wi di ka kye is supported by the author’s statement given on an entirely different occasion. There remain accordingly but few persons mentioned whose membership in the tribal dual division is not sup- ported by independent testimony; and there are but two whose membership in the dual division named may possibly be questioned. The English translation presented here is based on an English version written by Horace Poweshiek, corrected and supplemented by a grammatical analysis of the Indian text. The Indian text is not given.t Hence a few remarks on this are in order. In the first place, the literary style is a decided improvement upon that of the text appurtenant to the A‘peniwiinié* sacred pack. There are a few linguistic novelties which for the most part have been treated elsewhere. These novelties consist of a few hitherto unknown stems; the occurrence of some combinations of known stems and known instrumental! particles, which combinations are new to me; and some complicated verbal obviatives. A few Fox terms occurring in the Indian text should be explained. Sagima‘kwiiwa means “chieftain-woman,” but is an unusual word; the ordinary word is ugima‘kwiwa. The noun which I render as “gens” is mi‘soni which means “name” (whose is not specified; ni‘soni “my name”). A term which occurs but once in the Indian text is ute‘ci‘sowenwawi, “their gens.” The pronominal elements are u—wawi; -t- is intercalary; -wen- is the common nominal suffix; -e‘ci‘so- corresponds to -i‘ci‘so- in such combinations as i‘i‘ci‘sowa*tci (frequently contracted to i‘ci‘sowa‘tci). This last means “in accord- ance with their gens,” very literally, “as they were named after.” The element -‘so- reappears in such terms as mi‘kwi'suta “one named after the Bear,” mi‘kwi'sutcigi “ those named after the Bear,” i. e., the Bear gens (ma‘kwa “bear ”), mige‘siwi'suta “one named 1 Save two speeches which are given in roman type, MICHELSON] A SACRED PACK CALLED SAGIMA‘'KWAWA 123 6 66 after the eagle” (mege‘siwa “ eagle”), mane‘sendgimawi'suta “ one belonging to the War Chiefs gens” (mane‘senowi “ war,” ugimawa “chief ”) which are participials. Words such as mia‘kwi‘so‘agi “those named after the Bear” are merely hypocoristic equivalents of mia‘kwi'sutcigi, etc. The word wi'tci‘soma‘tci'i is an obviative participial and means “those with whom he shared his name,” i. e., “members of his gens.” T6‘kana (for which O'cka‘ca is occasionally used in Fox, and always in Sauk and Mexican Kickapoo) anc Ki'ck6‘a respectively designate a person who is a To‘kana and Ki‘ck6‘a; a person belonging to one of the tribal dual divisions will bear one of these designations; there is no native Fox word for “ dual division,” in contrast with the presence of one for “ gens.” I have occasionally anglicized the words in this paper. A cere- monial word for native tobacco occurs a number of times, a‘kuniéwa. Similarly, anemu‘te‘sa occurs twice for anemo‘a “dog.” “To wor- ship ” is the exact equivalent of Fox mito- which is always redupli- cated, mamato-. The Fox stem also means“ plead with.” Incidentally it may be noted that in Fox mamatomoni (a derivative of the same stem) means “ religion” in contrast to which manetowi rather means “magic” in its popular sense. The stem ketemi-, with the instru- mental -naw-, is rendered usually “ to bless ” but “to take pity upon ” would be a closer rendition. The combination inine- (see in- and -iine- in the list of stems in the Fortieth Annual! Report of the Bu- reau of American Ethnology) means strictly “think thus of ” but it also means “bless” and has been rendered so at times. ‘ Cere- monial attendant ” is the rendition of mami‘ci‘a. The word ma sa kka mi ko we A (in the current syllabary, substituting printing for the script), if correct, is a variant of Me‘satkamigu‘kwiwa “ Mother-of- all-the-earth.” “One slice” is the equivalent of negutwapyigi, and is used symbolically for a slain foe. “ Spirits of trees” is a rendi- tion of me‘tegwineniwagi, literally, “tree men.” The word a‘sena- paneniwagi “rock spirits” obviously is a compound of a‘seni “ stone ” and neniwagi “men”; -apa- would seem to mean “male” in ac- cordance with the general principles of Algonquian philology; but would seem to be redundant. “Spirit of Fire” corresponds to A‘ckutaéna‘siwa which is a derivative of a‘ckutiwi “fire.” The real translation of anenigi tiyapiwa‘ciga is unknown; the crux is tiiyap-: aneniigi is “in the smoke hole”; -igwi- is “eye” primarily, and “face” secondarily; -‘ci- is a subsidiary form of -‘cin- “lie” which often serves as a mere animate auxiliary; -ga is the rare par- ticipial termination. In the English paraphrase Horace Poweshiek now translates it “ Whose face is directed downward in the smoke hole” or “ Whose face is in the smoke hole.” This is in contrast with his previous version, “ One who lies with his eye looking through in the smoke ‘hole.” The combination anenigi tiyipigwii‘cinana is 124 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 a participial expression with the second person singular as subject, the phonetics of which are explained on page 616 of the Fortieth Annual Report of the Bureau of American Ethnology. The real meaning of a‘cowimeno'tine? (“across the sea”) is quite uncertain. Finally it may be noted that e ki (exact phonetic equivalent?) occurs in the sense of no“tci, the mystic word occurring so often in speeches during gens festivals (kigiino-, hold a gens festival) and in sacred narratives, a few times in the Indian text. It has been impossible to reproduce the play on words in one song where nigani- “ ahead” and ni‘kana “my friend” are obviously used to produce internal rhyme. It may be added that the translations given of the songs do not pretend to make sense. I have thus far been unable to obtain their true import. Any one familiar with Algonquian songs knows the difficulties with which one labors. Padding with mere syllables, distortion of grammatical form, and mutilation of words are of com- mon occurrence. It may be noted that many of the songs consist of a line or so with variations. It has been impossible to reproduce these. Tt has been a matter of general knowledge for some years that the Sauk and Kickapoo also have gens festivals, but not enough is known to make detailed comparisons. It may be stated that both have exact equivalents to Fox kigiino- “hold a gens festival,” mami‘ci‘a “ cere- monial attendant,” and mi‘cémi “sacred pack.” These equivalents are in accordance with phonetic law. Shawnee also has a corre- spondent which is the phonetic equivalent of mi‘cimi. The following comprise the organization which centers around the sacred pack called “ Sagima‘kwawa,” the K and T representing Ki'cko'a and To‘kana respectively, the names being given in the current syllabary, but with roman type instead of script: Ia dito niga. * ies Set Speaker. Ma gi la na da A. K----. Blows a flute. Diydivga nevasa. yiKS2 A head singer. evke yoinmo) A. Pees? A head singer. be me jkaydyta.) (Pose 2: A head singer. 1 £6 Ts Ther Tea a ees A minor singer. Kar wa. lis ka’ soi (Bees A minor singer. Aryantiiowall kt. Ot. A minor singer. DLeukantag” Tluo 2 oe Be A minor singer. Ki dki ne no swa. T_---- A minor singer. Riisgvas tas -Kete--ea oe ee A minor singer. Da “wa.no ige/A. +) Tee. se. A woman who sits as a giver of the gens festival. A. SNO ASA EAA, We BARB Re A woman who sits as a giver of the gens festival. TtHikesASt Kit? os “eos A woman who sits as a giver of the gens festival. 2 The meaning of itcowimeno'tane is uncertain. Foxes render this in English by “ across the sea’’ or “‘across the battle field.” Thus it will be seen that the posterior portion alone is in question. Obviously foes are implied. The translation of Tom Brown, a Sauk of Oklahoma, “from without,’ is probably a closer rendition than the two given above; so the translation on pages 130, 131, and 135 presumably needs correction, A SACRED PACK CALLED SAGIMA'‘KWAWA BELONG- ING TO THE BEAR GENS OF THE FOX INDIANS Well, (this) is how he, it seems, the Great Manitou, very soon, it seems, sat in serious contemplation at the time he had actually cre- ated mortals. He began to see that he had caused them to move. Then, it seems, he said to them, “ You are to raise this for your- selves here.” It wasa single weed. “ You will call it ‘tobacco.’ And you will derive your sustenance from every kind of harvest crop so as to continue to live. Do not, verily, waste it too much. Indeed you keep your lives in perfect health from it. (That) is why I hand it all for you to take care of. And TI grant you this, every kind of a game animal to be with you. And I grant you the dog to be your pet here where you have your hearth.” That, it seems, is what he said to them at the time he first made them. And soon as he was again looking over everything he had placed with them, they did not seem, it appears, right to him. “ Well, If made them wretched when I created them as they do not know whenever their lives will end. Although I acted so that they might have a place in which to dwell when [ granted everything to all to be with them, yet whenever they shall come to the time when they be- gin to lose sight of (this) daylight, that is the time when they will greatly disturb me on this account. All indeed will say, ‘No one could have created us otherwise we would not die like this.’ All will wail this. They will mean me every time. ‘ Now if any one had created us, this would not have happened to us. Or perhaps whosoever has made us to move could not have been imbued with the least mystic power. Or perhaps we sprang up (from the earth) quite uselessly.’ They all will go about saying that. They will al- ways mean me.’ They will annoy me by what they say. Yet I chiefly made them to move. Perhaps it would be better for me to straightway inform those whom I have established to continue to sit in important positions, and to inform all my fellow-manitous.” That is what he thought at the time when he began to seriously con- sider the people. “ Yet I did create them so that I alone might have people, (but) all (the manitous).” As soon as he thought (this), at that time, it seems, he sent one (messenger) to go about summoning all the manitous, as many as his fellow manitous were. And he, the one sent, went in turn to his fellow manitous and said to them, it seems, “Oh, our leader, our 1 Free rendition. 125 126 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 chief, calls us all together to give us instructions. We are all to go yonder where he is.” ‘That, it seems, is what the one whom he had sent went about saying. As soon as they had all gathered, it seems, and had all sat down comfortably, at that time, it seems, he, the Great Manitou, started to rise to his feet. ‘“ Well, it pleases me this day that when the one whom I sent started to summon you all, you have not refused when he instructed you to come where Iam. Verily, I do not gather you merely for fun (but) to inform you how I have been sitting (here) thinking and puzzled. Verily we shall soon counsel over the future people. They are indeed our people jointly, as many of us as are called manitous. Although I permit them to roam over this earth of ours, yet as I look at them I see their sad thought(s), although at the time when I first made them move I granted them one weed to be with them. They will raise it yonder for themselves. Verily we shall call it tobacco for them. All of us whom they designate as manitous shall desire it from them. [Even I shall not save even one pipeful for myself. And I have made harvest crops of every ap- pearance for them. Verily you must not take it from them for no rea- son if they pile it about. Verily only when they shall remember us in the future shall we be satisfied with the harvest crop. All of us shall go about desiring it from them. And I have made game animals of every kind of appearance for them. Also only when they shall think of us in the future shall we be happy over it. And I have granted them (a dog) to pet where they have their fireplace. Dog is what we shall call it for them. Whenever they think anything concerning their lives they shall freely start to take it by its head. So we shall therefore bless their lives when they shall remember us. That is as much as I granted to be with them. I did so for them so that it would be more comfortable for them,? and so that they would not bother me alone there with their complaints. For they will go about saying all sorts of things when they come to their death, so I think. They all indeed will go about saying ‘ Whosoever made us could not have been a manitou,’ so I think. That is why I inform you all. Though I really created them, yet they are the people of all of us. Verily this day you all have all the power of taking pity upon them. And that is why this day I beseech you to continue to bless our grandchildren. If you continue to bless them, in that way only will you continue to be satisfied with tobacco. Verily all of you, each and every one of you, have power in your thoughts. If you continue to bless them, it will really be so. In as many ways as you bless them it will be so. That is how I beseech you, what I forgot to tell you formerly. That is why I did not think it difficult for you when the one I sent started to summon you. Verily these two “Rendered a trifle freely. MICHELSON] A SACRED PACK CALLED SAGIMA'KWAWA 127 of our fellow manitous shall go and live with them. This one shall go and sit opposite to the direction they face so that he may know exactly whatever our grandchildren may think about their lives, and know whomsoever of our fellow manitous they shall select. Verily we make the breath of this, the Spirit of Fire, to be as large as the earth so he will be able to report to us (?) and to continue to speak truthfully for our grandchildren. Verily he shall continue to be the leading one, the first one to puff tobacco. And whenever we shall boil any (food) he shall be the first to be satisfied. He shall only breathe life into whatever is cooked for us (?). Moreover, as re- gards every kind of (the foes’) warfare, he will act that their foes shall accomplish nothing. He shall not merely always be happy; there is also (this): he will continue to bless them. If he blesses them with life it will be so. And-again, this one shall go and be there where their smoke hole is, from whence the smoke of the tobacco goes out. He shall go and carefully observe unto whom our grandchildren turn their thoughts and which of our fellow manitous they select. Verily he, this one, shall be called by our grandchildren ‘He Whosé Face fs Directed Downward.’ Also we make his breath as large as the sky,* so that he shall not fail to report to us if they continue to remember us. He shall have power to know all inner thoughts. And if the Spirit of Fire says anything destructive (i. e., makes a mistake), he shall continue to carefully explain the tobacco to him. And whatever they continue to apportion to us jointly he shall continue to be the first to enjoy. And they shall do the same with regard to tobacco. Verily they shall not always be happy there. For whenever they shall bless our grandchildren with life it will continue to be so. Well, this day L am informing you what you shall continue to think of them. I am telling you how you shall continue to have pity upon them. Do not, to be sure, continue to bless merely anyone. Whosoever shall be brave enough to take the charcoal of the Spirit of Fire and whosoever shall paint (his face) therewith, he is the one whom [I indicate to you, whosoever shall continue to be very merciful in heart, whosoever shall thor- oughly examine his own life, whosoever shall go about making him- self wail here on our earth. That, verily, is why I urge you when I say to you ‘ You shall take pity upon them.’ Whomsoever you shall continue to take pity upon I also shall continue to bless for your sake. So we have really decided this regarding our grand- children. You must aid me as I desire, for I have informed you of it. You will do exactly what I tell you.” That is what they were told; that is what they were told by the Great Manitou. (This) is how, verily it seems, one Indian soon became very atten- tive. Soon the chief looked over his people. He always was sor- It is utterly impossible to give in English a close rendition of the Fox original. 128 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 rowful in heart. Finally he was almost thereby made lonely. To make it worse they were always annoyed by their foe. And to make it worse they and their enemies were killing each other as they were not at peace. ‘They always thought of some one lest the people rush out against them. Soon, it seems, there was a man. He was saddened by (his) child. “Verily, as soon as I have grown up, mother, I shall be a great hunter, shall I not,” he said. (The man) observed their lives with great sorrow, it is said. “The manitou surely could not have made us. We have simply been told so, when we are told, ‘ you are a chieftain.’ For surely if he granted the chieftainship to be with me, this could not have happened again and again.” That is what one chief thought. ‘“ There is nothing anywhere whereby I might find out. Perhaps the only way is: If I were to go far off and wail I should thereby contrive to learn how my life is to be in the future, and in the same way I should thereby learn about the lives of my people; moreover in that way it should be possible for disease to stop entering me.” That, it seems, is how one chief reflected, the chief called “ Black Bear.’* Soon, it seems, he attentively looked at the Spirit of Fire. “ Why, this surely is the means whereby I can learn about myself,” is what he thought. Verily at that time, it seems, he started to pick up the charcoal of the Spirit of Fire and began to paint himself with charcoal. As soon as he had blackened his face with it he offered his tobacco to it. “ Now, Spirit of Fire, I give you, my grandfather, tobacco to smoke,” he said to him. He stopped and talked to himself. ‘“ Now, this really is why I go about to-day wailing, because I do not know precisely what my life will be in the future. That is why I go about wailing. And because I do not know how all my people will live in the future is why I go about wailing. And because disease forever disturbs us, and how it might cease afflicting us—that verily is why to-day I go about in lonely places wailing. And as my fire (i. e., village) is always plotted against, I desire to know how the plots against it may cease: So I go about lamenting my life.” That, it seems, is what the one who first lived told the Spirit of Fire. At the time when he had told (the Spirit of Fire) the number of objects for which he wailed, at that time, it seems, he started to go out, and he went, it seems, to a wilderness, and went about con- tinually weeping with blackened (face). Soon as he continued to see anything he continued not carrying his tobacco (1. e., made an offering of tobacco). “In this way finally I may contrive to learn about my life,” he thought. He was ignorant of how manitous looked. Blindly he began to consider anything a manitou. Fi- nally, it seems, he came to Spirits of Trees. Then, it seems, suddenly * The tribal chieftainship is supposed to be in the Black Bear division of the Bear gens. MICHELSON] A SACRED PACK CALLED SAGIMA‘'KWAWA 129 he blindly began addressing them as he (stood) there wailing, and he even caressed them. “Oh, this is why I am wailing here to-day, because I do not know about my hfe. I even do not know a single day ahead about myself, and verily I desire to know about myself. That, verily, is why I go about to-day wailing blindly. Verily, my grandfather, have pity upon me to-day,” he said to a tree some- where. “And disease is forever bothering me. That it might not be able to enter me is also why I go about weeping to-day, for I am a wretched mortal. And because all my people are made continually to lie as bones is why I go about wailing to-day. And as the people who dwell across the sea (?) are always plotting against my town, and as I really do not know how they may cease plotting against my fire, as I desire to know they might cease talking against it, I go about weeping.” That, it seems, is how the first person kept on wail- ing, the one who first realized that his life was wretched. Verily, it seems, he addressed all Spirits of Trees about himself, as many trees as are cut. It seems this one chieftain went about seeking knowledge (?), for he knew that his life was weak as he did not know precisely his own (life). Blindly every day he went in the wilderness roaming and wailing. And finally he came upon a rock. It was, it is said, very big. And suddenly he shed tears where he had cast tobacco and he spread tobacco upon the surface (of the rock). “Now I give you this my tobacco to smoke. That you may really bless me is why I make this offering to you, because I do not know how my life will be in the future. So have pity upon my (wailing) to-day. That really is why I go about wailing blindly as I desire to know how wretched I am. Because every evil disease always bothers me is why I go about wailing to-day. And because the people are forever plotting against my town. So I am “esirous of knowing about myself.” That, it seems, is what the one who first realized about himself kept on doing. He kept on offering his tobacco to all kinds of Rock Spirits. Now at the time, it seems, when he finally nearly made himself stumble from hunger, he made one (spirit) sorrowful. Soon, it seems, he was addressed, “ Now, my grandchild, I take pity upon you as you have wandered about wailing bitterly,” he was told, it seems. As he tried to look at (the spirit) he did not see anyone, it seems. He did not, it seems, cease his wailing. On the fourth day, it seems, he was oe addressed: “ Now, my grandchild, you had better cease wailing. I really take pity upon you,” he was told. At that time, it seems, (the spirit) came plainly into his sight, and he saw that it was a human being and that it was a woman. Every time he looked at her she appeared differently. The fourth time, it is said, she was a very old woman. She merely crawled around. Then, it is said, soon (she said), “That is how your life will con- 130 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 tinue to go, my grandchild. Verily when I bless you to-day I do not bless you for right here (only). Unto the time when Mother- of-all-the-earth is old do I set (my blessing) for you. And this. When this sky which hangs horizontally this day is old, so far do I think of you. That is the extent to which I alone bless you to-day. I myself bless you this day. (This) is what my fellow manitous call me. They call me Sagima‘kwiwa. All, verily, claim me as their grandmother. So to-day you shall be related to me that way. Only to watch over for the chief is what I am to do. I bless you this way to-day because you do not know about your life and go about wailing for this reason. So now you will reach old age. Again, as disease is always bothering you, I shall also bless by continuing to will it away from you. Iso bless you so that it will not be able to penetrate you. Again, as they are always plotting against your town, I shall also bless you so that no one will be successful in his schemes against it. Verily if he is not able to stop scheming against your fire, he shall instead continue to curse (his own town). And as I think most of one slice which I love so I place it last for you in bestowing my blessing. Verily with respect to one gens is how I bless you. Verily whosoever shall continue to firmly remember this way in which I bless you shall thereby attain life, and in that way he will more- over continue to escape disease which stands about, that is, whoso- ever shall not forget the way I bless you this day. And whenever you firmly remember me whosoever shall continue to seat himself all day, shall continue to secure life for himself by so doing; and he will thus continue to miss disease. “But when I bless you now, this will not be so, as [ am entirely alone although you have been entirely understood in what you have been saying as you went about. But now, my grandchild, I shall go yonder and report to the great one who is in the east the manner in which I bless you.” That, it seems, is what he was told by the one who blessed him, an otter, “ Sagima‘kwiiwa.” Then, it seems, she began to carry him off. As soon as she had brought him yonder she surely spoke, “ Now, this our grandchild made me sorrowful as he went about suffering and wailing too much here on our earth. Verily I blessed him as he did not know about his life. As he desired, verily, to know about it, he went about wail- ing. Verily, I blessed him to reach the full extent of his life, and that he should reach old age. And as disease constantly bothers them, and as he truly did not know how they might contrive to cease being afflicted with it, and went around wailing for this reason, T also blessed him that way. I blessed our grandchild so that I should continue to will away (disease) from the future people. And as his (people) are constantly plotted against by all the people who are across the sea (?), and as he desired to know about it and MICHELSON] A SACRED PACK CALLED SAGIMA‘'KWAWA 131 = for that reason went about wailing so that he might contrive to put an end to their plots against them, I also blessed him that way. Whenever they shall plot anything the (people) from across the sea (?) shall be unsuccessful. And if they are not able to cease plot- ting against (the town) they shall instead curse (their own town). That is how I also blessed him.” That, it seems, is what they said to each other. As soon as they had told each other all, then indeed (Sagima‘kwawa was told). “In blessing our grandchild you have treated him very well indeed and in being able to listen to him attentively (i. e., understand him). For that is what our leader said to us formerly, who made him to move. You have seen that he ordained life to be too short for them. That is why he explained it to us and besought us to collectively aid him in blessing them, for he formerly said to those of us who are called manitous, ‘they are our people jointly. You all have the power of continuing to bless them,’ he said to us formerly. ‘ Whosoever shall continue to be brave to this, the Spirit of Fire, whosoever shall care- fully think (this blessing) true,’ he said to us formerly. So to-day even I bless him in as many ways as you blessed him. As you re- peatedly mentioned to him that (your blessing) would continue to hold true as long as the limit you placed to the earth, I shall not bless him differently. As you blessed him to reach (the full span of his) life, I also bless him for your sake that he may thus reach old age. And as you are to continue to will disease away from him, I also will take pity upon him in the same way for your sake. As you blessed him so that he would not be overpowered by all (peoples) across the sea (?), and that if his town is evilly spoken in any con- nection by anyone, the speech of the latter will continually and pre- maturely (1. e., be unsuccessful), I also bless our grandchild the same way. If he is not able to cease plotting against it, instead everyone will continually curse (his own town). And as you place one slice the last for him, I bless our grandchild the same way. But now as we are only two at present it will not do. Yet as we blessed him we treated him well. So by so doing we shall smoke tobacco if he con- tinually remembers (1. e., worships) us. Moreover in the same way by so doing we shall continue to be satisfied with any (food) when our grandchildren continue to offer it to us. And we shall lead this our grandchild, the person of the future, yonder, verily to the one who sits fixedly in the south. That is all. And we shall go and tell him how we blessed this (our grandchild).” And then, it seems, he was led about to the south. At the time he was brought yonder they began to relate how he was blessed. “TI took pity upon this our grandchild as he went about suffering and wailing too much. So I blessed him as he went about seeking his 132 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 life by wailing so that he would reach old age, and that I should continue to easily will disease away from him, and as his fire (1. e., town) was constantly bothered with plots by the peoples who dwell across the sea (?) that they never would be overpowered by them, and that their (the foes’) thoughts should end prematurely (i e., be unsuccessful), and if they do not cease speaking, if they speak against their (1. e., the Foxes’) town instead they shall continue to curse (their own town). ‘That is what I said to him when I blessed him. And so I have placed last for him that which I love, one slice is what we who are manitous call it. I did not bless him for a short time. The manner in which I bless him this day will continue as far as we place old age for this our earth. And I carefully told him when we made this sky of ours hang old (is how long his bless- ing would last). When whosoever shall think from whence (his blessing came), shall continue to pray in accordance with (this) if he continues to ask for anything, and whosoever shall firmly remem- ber (his blessing) whenever he remembers us (i. e., holds a gens festival), whosoever shall continue to make (his blessing) reside within him, he shall continue to obtain life from this, and disease will continue to miss him.2 And again whosoever shall continue to offer anything to you, and whosoever shall truly continue to prop- erly take care of it for him also shall continue to obtain life by so “doing. Moreover by so doing disease will continue to miss them. That is how I bless him when I take pity upon him. Verily, as we are not sufficient in number, being (but) two of us, is why we also explain (this) to you. “ Now, truly, this day you treated our grandchild very well in taking pity upon him. For that is what he who made him said to us all at the time: ‘they are not my people alone,’ he said to us formerly, ‘they are the people of all of us. Verily you all have the power of blessing them any way you wish,’ we were told for- merly. ‘If you bless them with life, it will continue to be so,’ we were told. As you have thus pleased him to-day verily I also bless him for your sake in as many ways as you blessed him so that I also shall continue to smoke tobacco by so doing at the time whenever he shall begin to remember us (i. e., hold gens festivals), and I shall thereby continue to be satisfied when he continues to offer any (food) to us. As you have blessed him with life and (have promised to) will away disease from him, and that if their town is in any way spoken of evilly (the speakers) will not speak truthfully, and that if they do not stop speaking against their (the Foxes’) town, instead they shall curse their own (town), so I also now bless our grandchild for your sake. And as you have placed one slice the last thing for him, so also (do) LI. 5 Free rendition, MICHULSON] A SACRED PACK CALLED SAGIMA‘KWAWA 133 “But in blessing our grandchild, the number we are is not sufli- cient. So we must go yonder where the great one is, who is in the west, and who sits fixedly, and tell him we have blessed our grand- child.” At the time he was brought over there he was led about by Sigima‘kwiwa, by whom he had been blessed. “The one, the person of the future, our grandchild, I myself have blessed because he went about suffering and wailing, wailing almost to death, seek- ing his life by wailing. So I did not say a short time when I spoke to him. I even spoke of our earth and told him that he would continue to see it as we determined old age for it and change its appearance (according to seasons), even as it passed by. And the time we set for this sky to hang old is the extent I set (my blessing) for him when I took pity upon him. I shall make (my blessing) extend to whosoever shall often think of it for his sake. That is how I bless him. Even at the time we change our earth by our thought, they shall not stand about with shamed faces. And also (I bless) whomsoever shall repeatedly please us. Verily I bless (this) one gens in its entire extent for the sake of our grand- child. And I shall easily will away disease from the future people for his sake. And as his fire is constantly harassed by the plots of those across the sea (?), they shall quietly and peacefully cease to think about his fire. If they are not able to stop speaking (against the town) instead they shall curse (their own town). That is how I blessed all when I took pity upon them for the sake of our grandchild. And as I placed one slice as the last (blessing) for him as I name it, so I shall continue to give it to him in return. Whenever we send war upon our land and cause war to hang upon our sky they shall not stand about with shamed faces. They will be the first to fully speak of their gens to the chief in his fire (i. e., town), and their gens will continue to be mentioned with great pride. Whomsoever shall continue to pray for that I shall continue to bless that way. Those are indeed all the ways I have blessed our grandchild. “Oh, you have satisfied our grandchild bounteously and finely in collectively blessing him. That indeed is what he who first placed the people here besought us to do. For he made them to move (i. e., have life). He told us to bless them for his sake and to help him. And I am pleased that you have blessed our grandchild. Verily I shall not bless him any differently for your sake. And I also shall thereby puff tobacco when they give it to you to smoke in the future. In as many ways as you spoke to him when you first blessed him, I too shall think of our grandchild. Also as long as this earth con- 6 Free rendition. 134 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 tinues to be an earth is as long as I shall continue to think of him for your sake in blessing him. And as long as we continue to hang this our sky. But now the number we are is not enough. Verily yonder is where one who sits fixedly, who is in the north, is. So we must go and explain (this) to him. For we are not treating him (the one blessed) badly.” So it seems that he was again led about. At the time he was brought there they again began to inform each other how he had been blessed. “I have truly blessed this person. I do not bless him for a short time. I set (my blessing) forever.” She again, it is said, told exactly the same story. As soon, it seems, as they had told each other how he was blessed by Sigima‘*kwiwa, the other spoke, “ Well, I shall not be able to think of him for your sake in any other way. For you first pitied this person because of (his wailing). So by pitying him, you made him thankful. That really is what he (who first placed the people here) told us formerly when he besought all of us to bless our grandchildren. Verily, to- day I also shall continue to bless him in as many ways as you said to him when you addressed him and blessed him. So I too shall continue to be pleased with him if he continues to offer us tobacco and if we thereby smoke; and whenever he shall continue to boil food for us we shall continue to be satisfied therewith. And if we now believe him (1. e., grant him his desires), how, pray, shall it be that he will act in such a way as not to continue to remember us? He will continue to ask us freely. But now as we are five sitting at rest counseling over him it is not enough. So we shall go and explain it to him, the one who sits alone here under the earth, one who sits and represents, one who makes this earth of ours rest solidly. And so we shall go and bring him in and thoroughly explain how we bless our grandchild.” Then, it seems, he was led away again; he was led under the earth. He, a single chieftain, was blessed by them, it seems. After he had been brought there and after he had been taken inside, Sagimi‘kwiiwa began to narrate about him how she had blessed him when she first blessed him. “ Now to-day I blessed our grand- child because he went about too much almost wailing himself to death in lonely places and had gone about our earth wailing. Be- cause I knew why he went about wailing is why I blessed him, and because I recalled what he who made him to move formerly person- ally told us. That is why this our grandchild was able to make me realize (his condition). I did not bless him to-day for a short time when I took pity upon him. I emphatically told him that (my bless- ing) would continue to hold true up to the time we set our earth to be old, and when our sky hangs old. For as long as he shall continue to be able to pray is how far.I bless him. I do not, to be sure, bless him alone, (but) really (this) one gens for his sake, and whosoever MicHELSON] A SACRED PACK CALLED SAGIMA‘'KWAWA 135 shall continue to recollect it firmly for his sake so that he will con- tinue to pray for that reason if they ask for life; and for that reason disease shall not be able to enter them. Whosoever shall not think lightly of it, whosoever shall continue to think increasingly of it for his sake, shall continue to pray so that they will not be over- powered by those across the sea (?) ; if their foes there speak against them in any way, instead they shall curse (their own town). That is how I bless him. So TI shall continue to believe whosoever shall continue to increasingly recollect this for his sake (1. e., grant his wishes). And as that is the thing which I set last when I blessed him, that is how I now continue to bless our grandchild. “Now you have pleased very well in blessing him. For surely ke who made these people plainly told us plainly to bless every one of them. [I shall not bless him any differently. In as many ways as you have blessed him, shall I continue to bless him; and I shall firmly set exactly so many ways for him. And I also shall thereby continue to be happy when we smoke tobacco; and if they continue to boil any (food) for us they will thereby continue to make us happy. But now the number we are who are talking over him is not enough. And yonder, verily, is where one is. So we shall go and talk about him to him, one of our fellow manitous who is half as high up as these tree spirits are.” Then, it seems, again Sagima‘kwiwa began to lead him, and when he was brought there, again the one by whom he was blessed sud- denly began to tell the story. She told the same story, it seems, and did not tell it differently. She narrated exactly (as she had previ- ously). As soon as she had told all then he whom they had gone to visit also spoke: “TI too shall not bless our grandchild in any other way. Inas many ways as you blessed him which you mention, I too bless him for your sake in as many ways. And I too suddenly recol- lect that thereby we shall easily smoke tobacco if we continue to puff it. And if he continues to boil anything for us, if he continues to fervently remember us (i. e., hold a gens festival). Only so shall I continue to bless him for her sake. Pray how will he act so that he will not continue to remember us if he continues to ask (blessings) from us in the number of ways you blessed him. The people who shall live last shall continue to ask (blessings) from us that way. That is the way of this one gens. We bless it collectively. But now the number of us here now is not even enough. (There is one) who is as high up as the tops of the tree spirits are,’ who watches this one earth of ours. So we shall go again and explain to him how we blessed this the person of the future, our grandchild.” Again he was led about by those by whom he had been blessed. As soon as he was brought there,’ Sagima*kwiwa by whom he had been 7Rendered rather freely. 136 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 blessed began to speak. She narrated it over again. In as many ways as he had been told by the one who blessed him, she would continue to act. As soon as she had told all, then the one to whom they had brought him spoke, “'To-day you have come here and personally explained in detail how you blessed him. In blessing him you have made him happy. ‘That is really what he told us in giving us instructions. JI shall not bless him differently. In as many ways as you have blessed him I also will bless him for your sake. But now the number which we are is not enough. Now yonder (there is) a manitou who sits half-way up in the sky, who controls this sky of ours. So we must also lead him thither and explain to him how we bless this person whom we bless.” So, it seems, he was led also thither anew. When he was led there the one by whom he was first blessed, Sagima‘kwiiwa, began speak- ing as he was first understood by her. She said the same thing. As soon as she had told all the one whom they had gone to visit spoke: “Verily, now, in blessing our grandchild to-day you have treated him well, our grandchild, the person of the future. That is what he who first made these (people) wished us to do. ‘ You shall con- tinue to bless them in any way you desire,’ he said to us. ‘In what- ever way you continue to bless them it will continue to be so,’ he said formerly. And I shall not bless him any differently. Im as many different ways as you bless him so also do I. Now, this is really nearly complete. And so we shall personally go to where the one who made them move is, and explain to him the number of ways we have blessed (our grandchild), for he first placed (the people here). But ‘ they are our people collectively,’ he told us formerly.” And, it seems, again she began to lead him up above where indeed the Great Manitou is. When Sagima‘kwiwa led him yonder she began to tell about him. “ Well, I bless this our grandchild as he went about wailing fearfully. Of course, I do not bless him for a short time. Verily as long as this earth of ours continues to be an earth, so long will anyone be able to continue to pray earnestly (and have his prayers answered), and as long as this sky continues to hang so long will (this blessing) continue to hold true. I bless (this) one gens in its entire extent for his sake. Whosoever shall continue to remember (this blessing) for his sake shall thereby be able to pray (and have his wishes granted) if he continues to wor- ship in the way I bless him this day. And whenever it is recollected how I blessed him, whosoever shall continue to sit there as long as worship is held, shall thereby continue to obtain life. And whoso- ever shall continue to boil (food) for us, and whosoever shall con- tinue to really carefully care for (the ceremony), he also shall thereby reach old age; and disease will thus contrive to miss each one once. Those are all the ways in which I have firmly blessed him.” MICHELSON] A SACRED PACK CALLED SAGIMA‘'KWAWA 137 She told the same thing over again. As soon as she had narrated how she bestowed her blessing, then also the Great Manitou person- ally began making a speech and spoke to Sagima‘kwiwa as she had bestowed the blessings: “In blessing him you treated him exceed- ingly well as you did not bless him for a short time. That is exactly what I formerly told all of you. (You must bless) whoso- ever shall continue to know precisely that his own life is wretched. This one, verily, is one who does so. He, verily, is the one whom I intended you to continue to bless. Verily, to-day we have now come to an agreement about our grandchild. As you have personally this day blessed him you shall go and dwell with him. Only you must go and surely remove disease from him with your eyes so that it may not be able to enter him. And you must merely watch the chief’s fire evenly in his town so that it will continue to be there strongly even to the time we decide to change this earth of ours. That is as far as we grant him that the manner in which we bless him shall continue to be true. And up to the time when we decide to change this sky of ours is as far as we shall continue to believe (1.e., grant the prayers of) each one whosoever shall continue to remember it for his sake. So we shall continue thus to watch whosoever shall keep on following (this). You have already explained all the ways in which you blessed this person. But to-day that is what we all say. Verily this one gens is what we bless. So they shall ask us for as many things as you granted him when you blessed him and spoke (i. e., made promises to) him. Verily, the people who shall continue to live the last are they whom I indicate to you. Verily, he will love the way we bless him this day. At yonder time when he may have seen all the ways we bless him to-day, finally he shall contrive to instruct them so they will not cast it aside.® And in blessing him to-day you please me. As you believed (i. e., obeyed) me, it seems, we shall also thereby easily smoke tobacco; and if they continue to extend any (food) to us, if they continue to boil any (food) for us, do not merely be satisfied with it without any pur- pose. They will not be able to remember us whenever they consider their lives without expecting something. ‘Then only will they con- tinue to remember us. And we bless them all with one slice. As long as we send war to this our earth they shall not stand about shamefacedly, and as long as we cause our sky to hang with war. So they shall continue to ask all these things from us. And also who- soever shall live the last shall all ask us for one slice. And the report of their gens will be delivered with great pride in chief’s fire (i. e., town). So now you may take our grandchild down. For we have determined unanimously how we bless him to-day. And the 8 Rendered rather freely. 18283 °— 27. 10 138 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 way we are related to you yonder they shall be related in the same way to you. They will have you as their grandmother. They will call you ‘Sagima‘kwiiwa,’ and also when they occasionally think ‘let us see her,’ they will continue to uncover you and will personally offer you tobacco, and will personally tell you what they continue to desire from you. Pray how will it be that you will not receive their hearts’ desire? Including children, they will continue to come and offer tobacco to you. That is what will happen to you. You will easily then watch over the hearts of each one of your grandchildren.” Then, it seems, he was led downward by his grandmother Sagima- ‘kwawa. When, it seems, he was brought here, upon the surface of the earth, then he was told what he should do, and went to present the sacred pack to him. “Now you may personally wrap and tie me in it,” he was told. He was given all the instructions as to how he was to sing the songs and conduct the ceremony as she continued making the songs for him. And she told him all the dancing songs. As soon as he was informed regarding all then for the first time he went back to where they had a town. He had been fasting for several years, it is said. Whenever it was winter he went and dwelt far off so that he would not be heard by his fellow Indians. When- ever it was spring, it is said, he came back and stayed. He did not, it is said, do this (but) a single time. That, it seems, is what happened to the one who first realized (what) his life (was). He soon saw that his hfe was set for too short a time. It seems when he came back as he went about he already was carrying (the sacred pack) upon his back. Soon, it seems, his people were treated very badly. He began to weep again. Then, it seems, he was addressed again by one manitou: “Tt could not have been a manitou, if you are told,” he was told. Then, it seems, one more song was made for him. He was angry and began to carry (the sacred pack) on his back, carried Sagima- ‘kwiwa on his back. Then indeed it seems they went and killed all the people. And indeed it seems that she was scolded. “Why, pray, are you walking around?” she was told. He, the one blessed, personally heard his grandmother scolded. So-and-so, the Great Manitou, addressed her. “ Now formerly I did not tell you to do so,” she who conferred the blessing was told. “And the manner you blessed him formerly was merely to carefully watch the chief’s fire for him. That is how you formerly blessed him, and that was what I formerly said to you when [I instructed you. Now verily do not do so again. You are a chieftainess and that is why you have this name. I say it again to you to-day so that you will not forget. That is why I remind you again.” That, it is said, is what his grandmother, the one by whom he had been blessed, was told. MICHELSON] A SACRED PACK CALLED SAGIMA'KWAWA 139 From that time on he watched how he was blessed. He continued to see how he had been instructed when he was blessed. At the time, it seems, he was unable to move at all, when he was aged, then, it seems, he gave instructions to all his relatives, his relatives who be- longed to the Bear gens: “Now, all to whom I am related, you see this day that I am unable to move about. That is what those who blessed me told me at the time they blessed me. Of course they did not bless me alone. As for me, the reason why our grandmother Sagima‘kwiwa blessed me was because I went about making myself stumble too much from hunger, fasting, and going about wailing in lonely places on the earth. She did not say a short time when she blessed me. She surely mentioned that (her blessing) would con- tinue to hold true until this earth became old, and she surely men- tioned to me that (her blessing would hold true until) this sky which continues to hang with clouds, hangs (i. e., is) old. They did not bless me alone, (but) really this one gens, the Bear gens, to which we belong. That is how all the manitous blessed me. ‘ Whosoever shall not cease to remember it for your sake, he also shall continue to be able to pray (and have his wishes granted),’ is what they really told me, and whosoever shall not forget this, the way we bless you, he verily also shall be able to pray (and have his wishes granted), (shall attain) old age, and disease will continue to miss him, (that is,) whosoever shall continue to make us happy. And he will there- by be able to pray (and have his wishes granted) in time of war if on each occasion he continues to pray for it. And likewise our foes shall not continue to be able to overpower our chief’s fire (i. e.,, town). That is the reason why I go about informing you. I see all the ways they have blessed me. Surely they who blessed me really blessed me. She even led me about and had me enter where all the great ones were in succession, those who sit and represent (1. e., prom- inent ones). Finally several of us went about. They went about telling there how they thought of me when they blessed me when I first made them, the manitous, sorrowful. When I was first led thither, this one whom you now see, our grandmother, Sagima- ‘kwiwa, first took me where one manitou is in the seat. Then they took me to the south, and west, and north, and from there underneath the earth, and then half as high as these, our grandfathers, the tree spirits, are, she told about me in order; and she took me in order to as high as the tree spirits stand; and they all (brought me) half-way up in the sky; and from there they personally went and had me enter where the Great Manitou is; those who blessed me said the same to me when they blessed me. And as long as the earth shall have people, shall the way they bless me continue to be forever remembered.® Whosoever shall be the last humans will continue to ° That is, gens festivals will be held. 140 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 be able to pray (and have their wishes granted). ‘Whosoever shall continue to worship in this manner we bless you, he shall be able to pray (and have his wishes granted) whenever he continues to ask it of us.’ That is what they said to me when they, the manitous, de- cided upon me and took me inside in succession where all the impor- tant manitous were. Verily after that they came and softly led me down back here upon the earth. That is why I tell you to-day, so that you will not pile up on the roadside the way those who blessed me, they, the manitous, blessed me. She (Sagima‘kwiwa) is one whom we should greatly please, and all the manitous who took pity upon me, so that no (one) shall thereby stand with shamed face whenever the manitous decide to change this earth of theirs and when- ever they set the end for this sky of theirs, (no one) whosoever shall continue to often remember it (i. e., hold gens festivals in combina- tion with the worship directed). That is what I impress upon you.” That is what he told them just as he was to disappear some place in a short time. He stopped to explain it to all his relatives who be- longed to his gens. That verily is why still to-day they continue to do so (i. e., hold the proper ceremonies) once in a while, for he in- structed in all details, and related how these gourds (rattles) are used; and he carefully explained all these songs to them, and how they should continue to hang the kettles. And as soon as he had been blessed, later on he was blessed by the Thunderers. And now at one time or another soon one person who belonged to the Bear gens had planned it when he went to tell the one who took care of the holy hide, the Bear gens’ holy hide. Formerly Pa'‘cité- nigwa was the one who took care of this Sigima‘kwiiwa. (This) is what they (usually) say: “ Now I have brought this dog so we may holds a gens festival.” He was told by Bear Hide, “Verily we are going to worship this, our grandmother, Sigima‘kwiiwa.” “Oh indeed. You do well in remembering how our old man was blessed by our grandmother when he was blessed by her. That is what our venerable one said, that the way he was blessed would not be for- gotten. Now indeed I shall tell our ceremonial attendant, Ke mo to ki ma wa (Jack Bullard), who belongs to the Eagle gens. We also have a ceremonial attendant who belongs to the War Chiefs gens. I shall employ Kyaniwa.” ‘They came there. And as soon as they came they were told: “ Well, you may go about and tell members of the Bear gens to hunt all day to-morrow and half a day the day af- ter. If they truly have obtained anything for themselves they shall bring it. And they might bring tobacco which will be smoked. You are to worship, it is said, our grandmother Sagima‘kwiwa. At that time you will begin to make your plans quite early.” And they searched for anything for themselves, Some (got) squirrels, some MICHELSON] A SACRED PACK CALLED SAGIMA'KWAWA 141 crushed corn, some pumpkins, beans, some dogs, some ducks. And at the stated time all, including women and children, collectively brought (something) to where Pa‘citénigwa lived. 1.° Now here is where the dogs are clubbed to death. Also Pa‘citonigwa stops to address them, Pa‘citonigwa who is the director iv) ~ 20 dee eth i) 49 | ‘ 100 O Os; 26 ay eo Tan BY gens ~ tttttt¢e+tt+ + ttt t BS yw x x x eS) =) W. Fig. 2.—Diagram showing method of conducting the gens festival connected with the sacred pack called Sagima‘kwiwa there. (This) is what he said to the dogs when he addressed them at length: “ Now to-day you are seeking life for your brethren. And that we were permitted to continue to take up your heads with our hands whenever we thought of anything, whenever we think our lives, is what they told us.” Then Ke mo to A (Jack Bullard) began clubbing (the dogs) to death. He clubbed them to death in the order they were vrought. 10The numbers refer to corresponding numbers on fig. 2, 142 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 “This (dog) which you (pl.) first clubbed to death is the one whom you will observe carefully. ‘The one will be a small one. Then this dog is the one you should observe.” Then they went to boil them and singe them. When they had singed them they cut them open and threw away the guts, and the eyes, and the ears, (and) tails also. They did not save anything from being thrown away. When they were done they brought (back) the dogs. 2. Here verily is where they placed them. They placed them in the same order they had clubbed them to death. The one they killed first they laid ahead on the east side and had its head face the north. And the fourth (killed) they placed prominently. And the one (killed) the fifth was one they especially carefully observed. And then these head ceremonial attendants (were told): “ You shall summon many who are to sit and smoke. You shall summon two women apiece who shall hum. This one shall summon his fel- low Ki‘ck6 women, and an O'cka‘c (To‘kin) woman. Those who no longer indeed menstruate are they whom you are to go about and summon. To-morrow, verily, early in the morning they shall start to come. And you shall try to be (here) early indeed. You will urge your fellow ceremonial attendants to boil ail our offerings in a hurry.” 3. At daybreak, early in the morning here is where they cut up the dogs. Some of the ceremonial attendants began to attend to the - kettles which they had borrowed. Then they (placed water in them and) hung them up, heating the water in advance. When (the dogs) were cut in pieces then they began to scrape them, using heated water. Then they really cleaned them. As soon as they were done they washed them carefully, again they began boiling them (be- ginning with) the first kettle (which hung there). 4, Where they first began boiling (the dog), in haste. 5. In turn they cooked pumpkins with them, beans. And Indian sugar was to sweeten them. And deer tallow also. 6. Moreover they boiled a dog in the third (kettle). 7. And one To‘kan™* prepares a dog and cooks it. It is in only six pieces, seven including the head. He also took a handful of corn, about one spoonful for each (piece) was the amount. That is what the one who prepared (the dog) did. He only watched that (dog). While he had not cooked it once in a while he took (the meat) out of the water (to see if it was done). That is what he did. 8. Another dog was boiled the fifth time. 9. And crushed corn was hung up (in a kettle) which was cooked. One (ceremonial attendant) also took care of it as long as it was not thoroughly done. He stood at the edge of the fire and always was stirring it there so that it would not burn. That is what the cere- monial attendant does who took care of cooking it. MICHELSON] A SACRED PACK CALLED SAGIMA KWAWA 143 10. And (this) was where another dog was cooked. 11. This (dog) one is one which was to be used for a ghost feast for all who celebrated the gens festival; (this was) one cooked in great haste for the ceremonial attendants to eat. It is whenever the one blessed is remembered separately; and (it is for) the one who was the second to keep up the blessing, and the third, and fourth. ‘The dog was dedicated to them and the harvest crops ccoked with it. One leading ceremonial attendant was sent to get some fine earth. He brought tobacco when he fetched the earth. 12. He came and placed it here. They began to spread it out evenly. He was helped by his fellow leading ceremonial attendant. 13. Now here is where the one who directed the ceremonial at- tendants to do anything sat. He addressed one of those celebrating the gens festival and told him to go in a circle and cast tobacco on the poles. That is what he said to him. 14. (This) is where he first began to cast tobacco. He walked in a circle. (He cast tobacco) on all (the poles) which stand under the scaffold, and then where the main poles are standing, and when- ever he was finished then (he cast tobacco) in the fire. 15. When one who had prepared (a dog) had cooked it, he an- nounced it. Then he was told, ‘“ You may serve it.” 16. He placed it here with the kettle, and began to serve it. When he had dished it out the ceremonial attendant himself went and placed it (in the proper place). For he knows (it). He always serves as a ceremonial attendant for them. Ke mo to A (Jack Bull- ard) did not do this for the first time. 17. Here is where he came and placed the one he had cooked. Then he said to those giving the gens festival: “ All right.” Where- upon the giver of the gens festival, the speaker (Pa‘citonigwa?) said, “ You who are ceremonial attendants sit down comfortably.” When all were comfortably seated, (then he said), “That is what our girl thought in offering her pet dog and cooking the harvest crops with it to the one first blessed. That is how she remembered him. That, it seems, is how our old man, the single chief who first paid attention to his life, gave instructions. That, verily, is what he ordered so that he would not be forgotten in the future. ‘If you also continue to remember me, then indeed I too shall continue to bless them with life, and shall thereby continue to will disease away from them. And this, if you do not in the future forget how I was blessed, I shall be seated among you. Yet of course you will not see me. How- ever I shall be there thinking how the manitous blessed me.’ That, it seems, is what he said when he was about to disappear some place. That is what he ordered. Verily he is the one who is remembered (1. e., given an offering) first to-day. Bless me to-day in the manner 144 BUREAU OF AMERICAN ETHNOLOGY [BULIL 85 (the manitous) blessed you at the time you made them sorrowful.!* My life to-day is just beginning. They must have blessed you to reach old age. So to-day that is what I desire of you when I boil my pet for you. In as many ways as they blessed you, bless us to-day, for we live in wretchedness as we do not know precisely what will happen to us in the future. That you bless (this) one gens for my sake is what we all pray when I offer you tobacco and this my dog.” That is what he said to the one first blessed. And that is what he also said to the second one who brought songs when he was blessed by the manitous who bestowed blessings upon him; and (he said the same to) the third one, and the fourth one—even up to the persons whom we saw and who have left us. “So that is why you are to eat, men.” “ Very well.” 18. Here is where a Ki'ck6 woman sat who was to hum there all day, Ge tti wi A (Mrs. Chuck). 19. Here is where another Ki‘ck6 woman sat, a hummer, Ke no me A. 20. Now here is where an O'cka‘c [To‘'kin] woman sat as long as the gens festival lasted, Se se ki no ge A. 21. Here is where another To‘'kan woman sat. “'That is all, come, take down our grandmother (Sagima‘kwiwa).” 22. (This) is from where she was taken down. It is where (the sacred pack) always hangs. ‘The worship is that of the Great Sacred Pack. 23. Where they came and placed it; where it was untied and exposed. That is how it is. It is not done always. Every five years only do the members of the Bear gens untie their sacred hide there, for they do not expose it. 24. It hangs upon (this) pole when an ordinary worship, a gens festival, is held. “That is the way we do,” Pa‘citénigwa used to say when instructing his fellow members of the Bear gens. 25. Where the inviting-sticks are placed. ‘They are as many as there are pieces of the dogs. That is how it is. 17. Whenever they all finished eating then they burned the bones in the fire. That is the way it was. 26. Where a buckskin, which was spread out, was spread. 27. Where tobacco was piled in a cluster. It was placed at one time. As soon as all had left, at the time the smokers were told to leave, when the gens festival was over, those giving the gens festival went and cast tobacco outside. They threw it in a circle, east, south, west, and north. That is their custom. 28. Where (the instruments) were placed which those celebrating the gens festival would sound at the time they were to begin to sing. 11The prayer is directed to the one blessed, MICHELSON] A SACRED PACK CALLED SAGIMASKWAWA 145 29. Here, indeed, was where the one who was to address the Spirit of Fire and He-whose-face-is-in-the-smoke-hole sat. The one who was the speaker was Pa‘citonigwa. He first burned evergreen leaves. He did so after the sacred pack had been untied. He spoke to the fire. (This) is what he ordinarily said when he spoke. When he first began making a speech [see Appendix 1] he cast tobacco in the fire. He held tobacco in his left hand. “Now, my grandfather, Spirit of Fire, you are first given this (tobacco) because you are made to smoke first. That is what your fellow manitous said to you at the time when they came to an agreement about your grand- children. ‘ You shall go yonder where they sit facing you. You shall go and sit opposite them. You are to go and watch our grandchildren so that they will continue to think of their lives and so they will continue thus to name our fellow manitous. You will report truthfully for them.’ That, it seems, is what you were told. ‘And if you see anything when they hang up (Kettles of food) and remember our fellow manitous you will only bless them with life. And you shall plan for them that in their wars their foes shall be nought. Do not, verily, be merely satisfied there. For you will con- tinue to be first satisfied with tobacco (and with food) if they continue to boil anything for us. In whatever way you desire you may bless them. If you bless them with life it will be so.’ ‘That is what they must have said to you. And also the one who piles up the tobacco properly here—and it was cast for him where you lie in ashes—desires from you that He-whose-face-is-in-the-smoke-hole shall be the first to smoke and shall be the first to be satisfied with this dog (which is offered). That you may bless them in as many ways as (the manitous) gave you the power is what he who this day remembers you (i. e., asks the gens festival to be given) desires of you. That verily is what our boy Bear Hide thinks to-day. That is how he properly piles it (i. e., tobacco) for our old man who was blessed by this Sagima‘kwiaiwa when he was blessed. She must have blessed him (to reach) an old age when she took pity upon him. That verily is what I desire of you to-day, that you bless them so to-day for my sake, for I open the palm of my hand which has this my tobacco in it, and I boil my pet dog cooking a soup of harvest crops with it for you. As many of you as sat in a cluster when you blessed our old man I ask you all to be satisfied with my tobacco and my cooked food. You must have mentioned this earth to him, (and said that) as long as (it endured) you would continue to grant the prayers of whosoever. continued to remember you; (and also) that disease would not be able to enter all in the chief’s fire (i. e., town); and that if any one plots evil against his fire, his speech shall terminate prematurely (i. e., be unsuccessful). You must have blessed (our old man) so. If any one is not able to 146 BUREAU OF AMERICAN ETHNOLOGY [ BULL. 85 stop speaking evilly of the chief’s fire, he will instead continue to curse (his own town). That also is what I desire of you. And you manitous whenever you blessed him must have as the last (bless- ing) for him that whenever you willed war for your earth we would not stand about with shamed faces. If we chance to be there we shall be the first to proclaim our gens, so be it. Now, so be it, we all have our hands, so be it, in our tobacco, so be it. For all of us who belong to (this) one gens, so be it, and the dogs, so be it, even, so be it, (and) the entire extent of our chief’s fire (1. e., town), so be it, we pray that (our foes) shall not, so be it, continue to be successful in plotting against us, so be it. So now, so be it, we depend upon you, Spirit of Fire, and you, He-whose-face-is-in-the- smoke-hole, to truthfully, so be it, report to them (i. e., the mani- tous), so be it. O Spirit of Fire, so be it, it has been granted that you will not fail to be heard by your fellow manitous, so be it, the extent of this earth, so be it; and the breath of the One-said-to- be-in-the-smoke-hole, so be it, was made, so be it, the extent this sky hangs; so that he will not fail to be heard by, so be it, your fellow manitous, so be it. That is all, so be it. You will, so be it, truthfully report for us, so be it, to-day, so be it. That, so be it, is what you shall do, my grandfathers.” 30. Those giving the gens festival, and the singers—all must not go out all day long. The leading singers were Di di ga ne sa (John Bear), Ke ke gi mo A (Kekequemo), Ma gi la na da (Young Bear), Le me ka i ta (Frank Push); those are (all); all who sat together were Ki wa li ka so A (Arthur Bear), Le ka ta A (George Black Cloud), Li na (Bean), Ki ya ga ka (John Young Bear), E mi di ka (George Buffalo), Ki wa ta. Those who sat there as givers of the gens festival are Me de ne A (John Pete), Me di si lo ta (George Pete), A ya tti wa (Percy Bear). 31. Di di ga ne sa (John Bear) was the one who blows the flute. The only way he blew the flute was toot, toot, to the east, south, west, and north. As soon as he stopped blowing it in a circle, he pointed it only to the earth, sounding it the same—toot, toot. It is as if he were an imitator. When (the flute) was blown he was imitating a rain crow. They do not make a trembling sound. That is the way of a gens festival. As soon as he blew the flute they began to sing. They sang four times all day. When they first stopped singing they had an eating contest. They always do so. That is done always once as often as (the worship) is remembered (i. e., when a gens festival is held). That. is all. 7. “Well, To'kan™',” Kyanawa was told, “you may serve (the food). You will take down (the kettle).” 32. Where he went to dish out (the food). He used six small wooden bowls, and he placed them in a pile in a circle. He first MICHELSON] A SACRED PACK CALLED SAGIMA'KWAWA 147 put one piece in each in order. As soon as he had dished out (the food) he began to place them equally on each side.12. As soon as he was done (he said) : “O you To'kan may invite your fellow O'cka‘ces (To‘kans) on that side, and he, Ke mo to A (Jack Bullard) may invite Ki‘ckds on this side. You shail have an eating contest. Do not be easy on each other.” “ Now I have invited my side.” “And sohave I.” “ Very well; you may sit facing each other.” 33. Where the Ki‘ckés sat who are to take part in the eating con- test. They do not sit down: they must stand at the time. 34. The side where the To‘kans already stood. They were to eat the dog while hot when they have an eating contest. 35. Where the Totkans and Ki‘ckds went and sat opposite each other; that is, those who were to eat the head. 36. “ Here is some tobacco, To‘kan. You are to cry out loudly to your fellow men. You will stand facing the west.” 37. Where Kyanawa, the To‘kan, stood and cried out loudly. He held up Indian tobacco in his hand pointing it thither. They watched him. As soon as he ended his cry they went to seize their bowls. They had to eat standing up. Verily what he said was “ Wa WO, Wa WO, wa wo, wa wo.” The Ki‘ck6ds were Le mi lae ga (Sam Slick) and Wa ni te A (Bill Wanatee), and Wa ka ya. Now the To‘kans were Wi di ka kye (John Jones) who beats the Ki‘ckés, and Ne ko tie li A (Harvey Lasley), La la ki e A (Papakie). As soon as they had eaten, the bones were gathered and burned in the fire. 88. Where the To‘kan head ceremonial attendant, Kyanawa, al- ways stands all day. 39. Where the Ki‘cko, Ke mo to ki ma wa (Jack Bullard) stands. They work both alike when making the burnt offering. 40. Where (Pa‘citonigwa) stands when he speaks to the holy hide. Pa‘citonigwa is the one who speaks to it when it is exposed. 41. Where Sagima‘kwiiwa rested her head. Very small forked sticks stand there. She lay on top of them. That is what happens. They generally make an offering of tobacco to her early in the morn- ing. The one who first makes an offering of tobacco to her ig one who has the chief’s blood. He is the one who first casts tobacco to her. 42. (This) is the way they continued to go when they went to make an offering of tobacco to her. They arrive walking on the south side when they make an offering of tobacco to her. 43. Where the bones which remain after eating are usually piled up. Pa‘citonigwa verily made a speech: “Now serve (the food). We dedicate that which was burned first (1. e., the first kettle) to these our leading ceremonial attendants. They shall sit opposite facing each other, to the extent of each half a head (?). You may invite others if you are afraid to eat alone,”’?? they were told after 2 Free rendition. 148 BUREAU OF AMERICAN ETHNOLOGY [BULL, 85 all had been dished out. “ Now, we have truly told our grandfather, the Spirit of Fire, and He-whose-face-is-in-the-smoke-hole here that they must truthfully report that our children are giving the worship.* So that verily is the reason why you are to eat to-day, men, and you women.” 44, Where the head of the dog in the first burned (i. e., first kettle). That is the custom. And then they ate pumpkins. That was all. 45. Where only those celebrating the gens festival sat. 46. And here is where the women who celebrated the gens festival sat. They merely keep seated. 47. Where the women who merely remained seated (i. e., took no part in the ceremony) sat. 48. And here also. 49. Here, this is where the smokers are. They are not (arranged) according to gens. ‘They sit all mixed smoking there all day. That is all. 50. The ceremonial attendants go about any place they please here inside. They are masters of themselves. Only when they are vold something then they do as they are told. 51. Where Pa‘citonigwa sat when he made a speech. He said exactly the same as before, only he said (also), “ You have been troubled.” ‘That is the only difference. 52. The one who spoke for them was Ke le yo A (Kapayou) ; he was the one who spoke. [See Appendix 2.] As soon as they had stopped singing the second time he spoke: “ Hi, hi, my grandfathers, my grandchildren, members of the Bear gens, and (manitous) who take into their mouths the tobacco which was offered them, all to whom I am related; those who handle (the offering) for the manitous who are worshipped, all to whom I am related. That, verily, so be it, is how, so be it, is how they seat us to-day, so be it, for a short time. They still, so be it, are thinking, so be it, the way the one blessed gave his instructions. And this, so be it, is what he said in giving instructions. That (this religion) should continually, so be it, be remembered (i. e., worship held), so be it, is what he said, so be it. So I verily remember it that way for his sake, so be it. It is how, so be it, it seems, so be it, the boy Bear Hide thought, so be it. He did well, so be it, so be it, in speaking to him, so be it, saying that I am wretched to-day, so be it, because I do not, so be it, know the end of my life, so be it. That, so be it, is how he first, so be it, first, so be it, scattered (tobacco) to the Spirit of Fire to-day and to He-whose-face-is-in-the-smoke-hole, so be it. She, Sigima*kwiiwa, so be it, blessed him. She did not, it seems, so be it, bless him for a short time, so be it, but must have blessed him even to old age, so be it. So that is what I desire of 13 Free rendition. MICHELSON] A SACRED PACK CALLED SAGIMA‘'KWAWA 149 you this day, so be it. That is why I first offer, so be it, my tobacco to you, holding my hand open to you, so be it, and why I, so be it, boil for you also, so be it, my pet dog which I have been petting, so be it. You must have blessed him (in promising) that you would continue to will away all disease from him at the time you took pity upon him, so be it. In as many ways as you blessed him, so be it, we desire you to bless us on account of our tobacco, so be it, as we all have our hands on it, so be it, we whom the manitou, so be it, made belong to one gens. Yonder person, so be it, the one blessed, also, so be it, must have been blessed, so be it. In the way you granted him (his wishes) so E ki we A (?) thinks of him, so be it. You must have blessed him with life, so be it, when you blessed our venerable one, so be it. That verily is what I desire of you, so be it, to-day, so be it, for my life is just beginning, so be it. That is what he said to him, so be it. And, so be it, when you pass by, so be it, you will not go by roaring as if your mouths were empty. Now what I desire froma you, so be it, is that as I have men, so be it, whenever you cause war to hang on the sky, at that time our gens, so be it, will be first mentioned with pride, so be it; that our gens may even arrive, so be it, in the chief’s fire (i. e., town) heralded with pride, even, so be it, as the manitou continues to change the appearance, so be it, of their earth, so be it, and sky, so be it. Now to-day, so be it, I do not know from my sleep, so be it, that I shall continue to speak for and take part in this, so be it, worship, so be it, because all have disappeared, so be it, who formerly spoke for it, so be it, both warriors, so be it, and medicine men, so be it. I have merely been doing so, so be it, because one who knew what we, so be it, were to continue to do here, planned it for us. And even if by chance anyone continues to remember the manitous (i. e., hold gens festival for them), no one will continue to speak to them. So they told us. And of course when I habitually think about my life I habitually think of the manitous who continue to be remembered (i. e., worshipped). To-day when our grandmother, Sagima‘kwiwa, is exposed together with them, it seems as if she had the reputation of reporting. So Iam making a speech so they continue to hear me."* That is why I blindly make an effort and begin speaking, so be it, so that in return they will bless me to an old age. That verily is as much as I shall say to-day, all you to whom I am related. That is all.” “All right.” “Well, now eventually we are going to make you dance, cere- monial attendants. Urge the women who hum and whom you have invited, and also men.” “Very well. Ki‘cko women, jump down, and you O'cka‘c (Té‘kan) women. Hurry, and you, men, hurry. You are to dance. No, we shall seek life by stepping (in the dance). 144 Free rendition, 150 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 Those who bestow blessings will bless us. Hurry. Also in that way disease will not meet us. And in that way our foes will continue to miss us if they shoot at us, men, if we remind those who bestow blessings. When we are dancing our lives will contrive to be so. It is not necessary for any one to be an exceptionally good dancer. You must merely dance quietly there. That is what the one blessed formerly said when speaking of it. Such is the report about him when he was instructing all those to whom he was related. And that is what T am reminding you of.” Then Ke mo to A (Jack Bullard) sounded (a flute) as a signal. Twice he gave tremulous sounds. The To‘kans faced only the south when dancing, and the Ki'ckos faced the north while dancing. They danced in one place; they did not dance in a circle, (but) where they stood. The head ceremonial attendants danced in a certain place. That is what they did. (This) is how the first song goes when they give a dancing song. They do not begin shaking the gourds (rattles) at first. When they are to sing a second time then they begin to shake the gourds. At first they make them sound tremulously. Then they start the song. This earth, this earth, This earth, this earth; His lip—I shake it anyway. Half his lip—you make it look badly; This earth. You—twice—the first ; You—twice—the first ; Yo—in warfare—the first ; Yoo—the way you will go—the first ; _You—twice—the first. Then the second half (begins) — You—twice—first ; You—twice—the first. Then it is started anew. YO, verily, in warfare you will speak (be first?) ; YO, whenever you go, you will speak (be first?). This (song) is used the second time. And the third song is used. And (this) is how it goes: You will always lead, Y6, you will always lead—he; You will always lead, YO, you will always lead. L This is not renewed (i. e., there is no second verse). And then the way the second half sounds: You will always lead; YO, you will always lead—he; You will always lead. MICHELSON] A SACRED PACK CALLED SAGIMA'KWAWA 151 That, indeed, is what is said. I, my friend, will lead; I will lead, my friend. As much as this is said exactly the same 10 times. Then the second verse is: The white (gray) rain crow; The first; He knows me, my friend; I, my friend, will lead, I, my friend. The way the second half sounds is: You, my friend, will lead; You, my friend, will lead. That is how it sounds when the second verse is given; it is the same thing about the gray rain crow. And the way another song sounds is: This is where the wind will blow from; I shall bless you from there. When the second verse is given (this) is how it sounds: The South wind is whence I bless you, The South wind is whence I bless you. The way the other half goes is: When the wind blows from there you will be blessed from there; When the wind blows from there you will be blessed from there; The West wind is whence you are blessed ; When the wind blows from there you will be blessed from there. That is as many (songs) as they are in the habit of using. They use these (songs) all day long, using them as dancing songs. As they are too few in number, they usually lengthen them out a little more. The first song they use in singing is: I myself here in (this) feast; I myself here in (this) feast; Look at Sagima‘tkwiwa’s body Here in the feast; Half—you will say—here in the feast. When the second verse is given, ordinarily the same thing is said. He who shall stand securely on this, this earth. The other half (is) : He who shall rightfully on this, this earth. When he (she?) looks at you he (she?) will make it look so. Oh, I give you some of it, I, oh. 152 BUREAU OF AMERICAN ETHNOLOGY [BULL. 85 The other half is: When it is looked at, it looks empty ; I shall relate next; I give it to you, oh. The sound of this breathing is very long; Its shoulder, I walk with the bear ; Oh, oh, this earth; I come walking with him, oh. The other half is: You walk around with the bear’s shoulder, oh; This sky; you walk around with him. He may not be a manitou, if we were told; He may not be a manitou, if we were told; He goes around it; He might be a manitou, if we were told; He might be a manitou, if we were told. The way the other half goes is: He may not be a manitou whom we summon; He may not be a manitou whom we summon. This is repeated again without change. That is the number they use the first time. When they have sung then they are accustomed to shake (the rattles) fast. So and so, Le me ka i ta (Frank Push) is one who usually sings that way. He is a singer who sings shaking (the rattles) fast. That is how he first sings. When I sit comfortably ; When I sit comfortably ; When I sit comfortably ; I sit down comfortably with all on earth when I sit down com- fortably. The repetition sounds exactly the same; only the second verse sounds: I sit down comfortably with all in the sky (?) when I sit down comfortably. And ancther (is) : When you go by you have a mustache; He; when you go by you have a mustache; She, the old woman; when you go by you have a mustache; He; when you go by you have a mustache; He; when you go by you have a mustache; yes, he. The other half goes: When you walk by you have a mustache; You, old woman, when you go by you have a mustache; yes, she. It is the earth, it is the earth, It is the earth, it is the earth; The marks are hanging. MICHELSON | A SACRED PACK CALLED SAGIMA'KWAWA 153 The other half is: When I arise, when I arise, When I arise, when I arise, I use the war clubs slightly ; When I arise, when I arise, When I arise, when I arise, The morning star, I go with it; The morning star, I go with it; The clouds which hang in the east: I go with them; The morning star. The repetition is exactly the same; only the second verse is changed: The clouds which hang here in the south wind; And here in the west; Those which hang here in the west wind. And moreover (this) 1s how they sing when they sing the fifth song. While it is sung there is a little encore: The sky; the sky, he; The sky, he; Whosoever shall speak to it shail fall; The sky, he. It is sung twice exactly the same. This is the other half. And it sounds a little differently. The sky, you; the sky, you; The sky, you; Whosoever shall speak to it for his sake shall fall; The sky, you. That is the way the last part of this song goes. That is the number of these songs there are. And these are the songs which are ordinarily used in wailing. They are only used when those who are of the chief’s blood die; and they can also only be used ordinarily when a child dies, when death ceremonies are held all night. ‘This is how the first song goes: This earth sits always wailing. This earth sits always wailing. The repetition is exactly the same. And the other half is: This earth is weeping always; Oh, the earth wails back. (This) is said softly (mere syllables). This is repeated twice alike. And (another song is) : We understand you; Yo, this earth, he; We understand you; Yo, this earth, he; Whatever will happen on this earth, he; YO, this earth, he; Whatever will happen on this earth, he; YO, this earth, he; We understand you. 18283°—27 11 154 BUREAU OF AMERICAN ETHNOLOGY [BULL 85 The other half is (what follows). It is repeated twice: We listen to you; YO, the sky, you; We listen to you; YO, the sky, you; Whatever may happen on the earth, he; YO, the sky, you; Whatever may happen on the earth, he; YO, the sky, you; We listen to you; Yo, the sky, you. That is how it is sung; and this is the third one used, a wailing song : YO, begins wailing; YO, on the earth; He wails back. The other half is: YO, begins wailing ; YO, on the earth; He wails back. (Repeat) twice. It is wailing, oh; it is wailing, oh; It is wailing, to be sure, this earth, oh. The repetition is exactly the same; only the second verse is: This earth, oh. That is how it goes. And another (song) is: Y6, he who created the earth ; I consider you the same. The other half runs: He who created the sky; I think fondly of you; He who created the sky, the sky. That is how it goes. Another is: Speak gently when you begin to wail; On the lonely earth, he. It is not repeated; and the second half is: Speak gently when you go about wailing; On the lonely earth, he. That is as many as are used. MICHELSON] A SACRED PACK CALLED SAGIMA'KWAWA 155 And usually when they eat, eating songs are used. (This) is how the first one goes when it is first sung: De ya la the one who eats; De ya la the one who eats; De ya la the one who eats, ah, ah; Yonder person, the one spoken of; Yonder person is he whom [I shall eat, oh. The repetition is exactly the same; only the second verse is different. Yonder chief, oh, oh; Yonder person is he whom I shall eat, oh. I make you walk about; I make you walk about; I make you walk about; Under the water, I; I make you walk about, he; I walk you busily about, he. The second half is exactly the same (but) is repeated twice. Of course, it is exactly the same. Now, that is the number used. And then they usually give dancing songs again; the same songs are used all day long. APPENDIX 1 Pa‘crroNniawa’s PrirncrpaAL SprecH? (The Indian syllabic text given in roman type) Nai. nemedo. A dko te ne si we. kina. mana. ke ta dki Ja ki se na ma ko li. e ni ka ni A ta mee ne ki. ini ke ye to ke. kina. enekee. kittimanetowaki. nainai. e ki do wane ge. ko di se mwa wa ki. kina. iyai. ki ma wi. ena sa ma li wa tti. ki ma wi wa wa ta sa ma li ta wa wa ki. wi ma wi na na ka ta wenematti. kodisemenanaki. wi Ane mii dite A ta mo ge i ki. o wi ya wa wi. na ka. wi A ne mi ke ka wa gei ki. ki tti ma ne to na nai. A le ne wi tta me ko. ki le di ga tti mo ta wa wa ki. ini ye to ke. ene kee. naka. ke koi. e gi te le liyani. kekoi. nematowate. megenemawate. kittimaneto nanai. dedki. lematesiweni. kitadiinenetamawawaki. na ka. omanesenomwawani. wiidilawiwinake koinitti. o wittidge wa wai. katattai. dedki. taditelesikani. kina yowina. kinikaniAnemitelesi. Asemawa. naka. ke koi. A ne mi lo ta ko na ge. me de tta. ne kina. wi A ne mii ne ne ma wate ni. ki ine ne ma wa ki. le ma te si we ni. i ne ne ma te. ini. wii dike nwi. ine no ke ni. e yi ki tta. ne ki na. ke na ta we ne ta ma ga. wina. nena A ganata. A se ma wa ni. A yo. naka. eta ne de we di nani. la ki se na ma wa h. A yoi. Aneneki. te ye li ge di ka. wi ni ka ni A ta ma tt. naka. ma Ani. A ne mote sani. wi ni ka ni te le si no ta wa tti. ta swa ya ki. edikekalie na ge. wiine ne me ge. 1 ni. e di na ta we ne ta mo na ge. ino ki. me ge ne tti ka ta. i ni tta. winanoki. editeetti. ne gi yesee menana. ma ga ye sa. ina. e dina na A ga ta wa tti. ne la di to e me na na ni. ke te mina ko ttini. maAniyetoke. eketeminakotee. sa ki ma ge wani. laditta. wina. ke kye wene ki. ine ne ma ge ni. eke teminawatti. initta. inoki. edinata we ne ta mona ni. wiinenetamawiyaninoki. mana. netakonema. eke ki me dkinettetonani. naka. mana. netayiA. elotakonani. ni le te si wa lo wi. e ta ga lesa mo nani. e ta so ge li ta wa wa te ni. nainai. eke te mina we ge. ne la di toe me nana. e di tta ki me na ko we. ne ta ko ne ma. wi te le si no ta we ge. na ka. nekidetemi. mani. aki. wa witamawawegeni. ne ki. wi A ne mi di ka cko we e ge. e ne mi me ge ne me no wa ge na. tta ki. wi la wi ka dki li ti ka gi tti. A le ne we ni. o ki ma wa. ole ta wene ki. naka. owiye Ani. ole ta wani. o wi ye A ni. 1See page 145, line 6. 156 MICHELSON ] APPENDIX 1 157 ta di le le kicko ta ma ko te. na nota. wi A ne mi A ko we ni ttai ne ne ma wa te ni. la wi ka dki lo no ta mi ni te. o ki ma wa ni. oletawani. nayenenwime ko. wi Anemia wataki. o wi ya wi. ine yi ki. e dina ta we neta monani. naka. e ma ne to wi ye ge. A ya ko wi o tti se ta wa we ge ni. e ke te mi na we geni. nanainai. e gi mane se no we ne ta mo we ge ni. ke ta ki mwa wi. wi ki wi la wi ne di da lwe di ki wi me ne di ge ka la ya ke. inai. tanesiiyake. wa ni mo tti. me me ge da wi. notti. wiwawitamake. notti. nisonenani. notti. i ni. wina. notti. edittakonekedinake. notti. ne nese ma nana. notti. nekoti. wina. misoni. notti. ene kiko weya ke. notti. naka. Anemotesaki. notti. mottimeko. no tti. netokimamenana. notti. enekigisetotti. notti. ole ta wa ni. notti. ene kiko we ya ke. wina. notti. wi la wi. no tti. anemilawi. notti. ka dkite A mi ya metti. wina. notti. i ni tta. inoki. no tti. eda lene mo notonake. no tti. ini. no tti. wiidi. notti. ledigattimoege. wina. notti. A dko tenesiwe. kina. naka. notti. Aneneki. te yeli ge dina na. no tti. kina. yo. no iti. A dko te ne si we. no tti. ma ni. Ali. enekigamekiseki. notti. einekigitonekee. no tti. wilawi. notti. kinote gato wa matti. notti. wi tti ma ne to waki. notti. naka. wina. notti. Aneneki. wina. no tti. tena ttime weniwita. notti, mani. eyiki. notti. ene ki ga nagakoteniki. notti. eine ki gita wotee. notti. one mo wen. notti. wilawi. notti. kino te ga to wa matti. no tti. ki ttt ma ne to wa wai. notti. initta. inoki. no tti. wii di. wina. no tti. ‘le di ga tti mwi ta wi ya ke. no tti. i ni. no tti. wiidawiye ge. notti. ne me doe ti ke. APPENDIX 2 Kapayovu’s Principat Sprecu 2 (The Indian syllabic text given in roman type) Ti. nemedomesaki. no dise maki. me gi sotti ki. na ka. Asemawani. lekisenemettini. tediA ta la neta ma ka tti ki. tta ke na ko ma ki ki. na ka. mane to wai. me ge ne ta ko si ni tti. te di winananainettatamakattiki. ttaki. ena ko maki ki, initta. wina. nottino ki. kinana. no tti. e dino ma kelienage. kinana. notti. edi. wina. notti. ne ne ke ne tama watee. notti. lye ttinatti monitti. notti. ke te mina we si ni tti ni. no tti. ma ni. ne le. wina. notti. e na tti mo tee. notti. wi Anemi. wina. notti. me me ge ne ta ga teniki. notti. enattimotee. notti. initta. nina. no tt. i di me ge neta ma wa wa. no tti. edi tee tee ye to ke. no tti. wina. notti. gi ye se A. no tti. ma ga ye sa. notti. e di. Wwina. notti. menwitotaki. wina. notti. ena tti. wi na. no tti. ni nano ki. no tti. e di ke te ma ke si ya ni. no tti. ela wi. notti. ke ke neta mani. notti. e gi ke no ge ni. ne me to se ne ni wi we ni. notti. ini. no tti. e dini kani. no tti. ni ka ni ga le na ma watti. no tti. A dko te ne si wa ni no ki. na ka. Ane ne ki. no tti. te ye li ge di ni tti ni. no tti. winatta. notti. eke te minawatee. notti. sa ki ma ge wa. no tti. A giye to ke. wina. notti. we wite li. i ne ne ma te e. notti. ladi. wina. notti. eke kye we ni winiki. inene ma wateni. notti. initta. ino ki. e dina ta we ne ta mona ni. notti. wetti. nikanenamonani. notti. ne ta ko ne ma. no tti. e ni ka ni. no tti. eke ki. no tti. me dki ne tte to na ni. notti. naka. wina. notti. elo ta ko na ko we. na ka. no tti. neta yi A. notti. te di. wina. notti. ke ke de moi yana. notti. ttaki. wina. notti. wi A ne mi wi na mi we ne tama watti. Alene weni. Inenemawateni. nainai. eke te mina we ge. notti. naka. wina. notti. taswa yak. wi na. enenemawegeni. notti. edinata we neta monake. wi ine ne tama wi yake. nenesemamenana. no tti. e di tta ko nettedinoiyake. wina. notti. nekoti. wina. notti. miso ni. enekikadkaiyametti. wina. notti. maneto wa. no tti. inaka. wina. notti. kete mina wesita. wina. notti. e yi ki. winanoki. ke te minako geni. notti. inittane. no tti. e di la ke se ta wa tti. notti. iteli. no tti. eine na ma wa tti. no tti. e ki we A. no tti. Je ma te si we ni. no tti. i ne ne ? See page 148, line 25. 158 MICHELSON] APPENDIX 2 159 ma we ge ni. no tti. e ke te mi na we ge. no tti. ne ke te si me na na. no tti. ini tta. nina no ki. no tti. e di na ta we ne ta mo na ko we. no tti tta me ko. ni na. e we lye ke ki. wina. notti. ini. ena tti. wina. no tti. na ka. wina. notti. leme ka ye gini. wina. notti. la wi. wina. no tti. le mi de dke to ne wo se ki ni. ke le mi ne ta ko si lwa. i ni. e di na ta we ne ta mo na ko we. no tti. eo te ne ni mei ya ni. no tti, e gi ma ne se no wa ko to we ge ni. kide gi. inai. me me ge da wi. wi mi da ta to ta ga ki. nisone nani. no tti. no tti. la di. wina. notti. oki ma wa. no tti. ole ta wane ki. no tti. ila ka mi mi da tti me ga ki. ni so nena ni. la di me ko. no tti. mane to wa. e A nemi. no tti. ko ge ki na gi to tti. no tti. o to ki mwa wi. notti. naka. ki de gi. no tti. nina ke. inoki. notti. agi. nina. ke ke ne ta ma ti so ya ni ni. ne ne le we ne ki. no tti. wi A ne mi wi na ta ne to ne mo no ka ta. mani. notti. ma mato moni. no tti. e tta ka de no wa tti. no tti. lye tti. wi na. no tti. ka ka no ta ki ki. wi na. no tti. we ta se wa ki. wi na. no tti. na ka. wi na. no tti. me te ne ni wa ki. notti. A deke Alee. nina. notti. e ki di me na ko A. notti. notti. wina. ne kotino ki. ke ke ne me na ga. no tti, A yo nina. notti. wi A ne mi da wi ya ge. mo ttike motti. A nemi. owiye A. wanimotti. A ne mime genemate. manetowai. Agi. owiye A. wiAnemitaneto ne mo tti ni. wi na. no ttii eine na ko A. ni na ke ne i. enenekenetamani. Alee. ne metose neni wiweni. enene ke nema ki. A lee. ene mi me ge ne ma so tti ki. ma ne to wa ki. inoki. emetenasettiki. kokomesenana. tatagi. sa ki ma gewa. nalikei. wiwalatotamatikini. ta diine ta ko si wa. mani. taneneki. Anemilyelyetaomokide. wi Ane miine ta wiwattalee. wetti. notti. nanosge. Alee. wetti. le mi we le tone mo ko no ya ni. notti. A dita mi. ke kye we ne ki. wiAnemiinenemiwatti. initta. inoki. taswi. inoki. wi inattimoiyani. ttaki. enainako mena ko we. ini. ‘ ict 8 BM ja ry mt 4 if iit od | “tae ibd ek 6 dn yi ay + om 8 pee ec AW BL AS OE Ot 19 NE ig 0 5 ay sa Oo ne . . - . . , ; Lie :" ¥i..owl be od eF om tox ok ool ts tol Go On $n, OF Peabo ected ie ‘on art Sohn — at - eet # oy OF OA Bw bi Bt tar "7 tort 22 ee 2 origin Of Titessote oe emees ff reason for extinction of_______ 15,17 ASL eS ir reat Se a ert aor eo 11, 13 Sauk word tor sae ee 2 Sleeping place of-e2" saan 33, 35 SUCERR Of ee Sen Ne Le 41, 43, 45 CHREMONY, molded to pattern______ 56 CHIEF’S KINDRED— precedence (of 22222 ee eee 147 Warlinosonps forsee 153 CHIEF’S VILLAGE, plea for protection Co ieee cd AEN le gy 5 ENING a 91 CHIHFTAINSHIP in Bear gens_______ 128 CHILDBIRTH, custom concerning —___ 15 CHUCK, Mrs.— a hummer in gens festival_____ 144 See Gb TTI wi A. CLANS. See GENTES. COMANCHES, mention of war with. 55, 71, 93 Corn cooked with dog______-______ 109 COUP} COUNTING |= ot ae eee ee ee 85 CREDK INDIANS, ceremonial runners QMO G ee See ae ee ee 24 164 INDEX Page , Foop— Page CULTURED HbRO, reference to________ 3 ceremonial service of___ 114, 146-147 IDANCEHES, /position,of22-— Ss oe 150 for ceremonial runners________ 9,21 DANCING— for gens festivals 2s. eae 140, ODJCCt Oks i ia eee ey 113 141, 142, 146-147 of ceremonial runner__________ 15 | Four, THE CEREMONIAL NUMBER____ ie DANCING SONGS22 3 es 63, 113, 150-153 13, 37, 59, 75, 77, 85, 105, 106, 109, DA WA NO eh A— 11%) 112; °114,°129°146" @ Motkain(es 62. es ep Ties 122,124 | Fox INDIANS— giver of gens festival_________ 124 ceremonial runners of________ 147 DEER— gentes: (Of. =. 4. 3,9 as ceremonial food___-_____ 61, 85, 87 sacred pack of Bear gens of_ 121-155 brains of, as an offering_______ 21 sacred pack of Thunder gens runner, blessed by=-=42 42424: 9 Gia ee ee ei ees 101-116 DEERSKIN, rug of, for ceremonial See SAUK AND Fox INDIANS. PUTIN OT ys pees ee eee 33, 41, 43,45 | Fox River, traditional origin of DI DI GA NB SA— namey S25 es ae 104 a. Kajqko se ne pacn Sa ae 124 | GALLAND— Sy sim rere 2 ee beh oo ade aaa tlh 146 ceremonial runners mentioned Head singers. cera a Bee 124 byoa 20s Utes Faw if Docs— gentes: listed: Dy 22s = = se aes 3 ceremonial preparation of, for GENS FESTIVALS, Fox— LAR pos es eee 108-109, 142 customs connected with_-__ 9, 21, 116 cooking of, in gens festival____ 109 disposal of bones of____ 114, 144, 147 heads of, served in eating con- DO Ga eee ere ee Re ce 114 Killed “for festival 107, 141 mythical