RS err : a et i Peta petisatitn Bn ign mae ok aes aaa ee na dp tb cien a e ar AY Teter teh Pa Be ait hi ae aE ae ee eS Aly iu Bh i? 7 Ly i; 20 6 i yoy ay i i a’ J is 4 : Sud a * oo Co von ae aie ie al’ Th _ ¥ 7 lj , 4 Cn | _ % SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 114 FOX MISCELLANY By TRUMAN MICHELSON UNITED STATES GOVERNMENT PRINTING OFFICE WASHINGTON : 1937 For sale by the Superintendent of Documents, Washington, D. C. - - - - - - Price 25 cents : ‘ yen TSEC ee, Wis Kb ioe a ; LETTER OF TRANSMITTAL SMITHSONIAN INSTITUTION, Bureau or AMERICAN ETHNOLOGY, Washington, D. C., July 1, 1936. Sir: I have the honor to transmit herewith a manuscript entitled “Rox Miscellany”, by Truman Michelson, and to recommend that it be published as a bulletin of the Bureau of American Ethnology. Very respectfully yours, M. W. Stiruine, Chief. Dr. C. G. Assor, Secretary of the Smithsonian Institution. i nt Deh a yuh at ‘a j i Sli SAge aM, os ie wha uu his ‘ain et hi et A ¥ er , - 7 , hi i nl Peay % bh ie mi pS \ 1 I TS RR We Nie ek a a A eas ; - age dedirgieD Lae.” i tg E21 ty OR LOM ICR. He MATERA Ppa ae ny Dc ae G iv, ne picid aA ne ; uh ioe ups Jatruarnaasy ce olivine J eammeagal at si sei ma el oa ~ hacvetin’ iene bt Berke t ihe a ay) Peniih a aaa Cae By loaiky Deames tenet We reget 74 way Wealth inet - | irs: pig ae ‘f un q A | aes We ae ML, CONTENTS AREMUMOGLUTC GEO Inmate yeas ae gt 2s es Sear a The Wolf Gens: How the Green Buffalo bestowed a blessing, and what The one whom the moons blessed: lmaianatextes ss 2 22 eee ee ee ee ee ee Be ee ae ee Brees HGR SVIAS LA DUO Myer pce eo eee ee ret ere eee faneiistic notes on the Indian text__ = 22222 2-2-2222 se Menenctie: War Chiefs: Worship the Wolf_..- 22222-24225 Le22e Sen ace AN BY XCTANG | brea 2d Ss Sea ea a a Se hc me ABTS CRO Pe WOTICSR CIDE Cite Rs Mite 2 a EA ee ae tN RS ete a et a Oo ree ILLUSTRATIONS TEXT FIGURES 1. Diagram showing the summer performance of ‘‘When the War Chiefs VEE OEASLEUIT ON Ted YANO a RS Ss Oe OS WiC te ee 2. Diagram showing the winter performance of ‘‘When the War Chiefs viet saya Ger VOLE reset. Se URINE NE DRS dy) Bet ke a ee See 3. Diagram showing the summer performance of ‘‘When the War Chiefs Worship the Wolf” (different informant)... ................-=-=: . Diagram showing the same performance (different informant) -------- . Diagram showing the same performance (different informant) -_------ . Diagram showing the same performance (different informant) -_--~--- . Diagram showing the arrangement of the kettles (same informant) - --- . Diagram showing where the wolf hide hangs (same informant as for ives 2D) Se Se Oe a RR RO eee et) eee es Ce ee Oe ee . Diagram showing the summer performance of ‘‘When the War Chiefs Worship the Wolf” (same informant as for fig. 4)___.____--------- OnNraorF ve) 116 119 121 101 106 i Se « ~ ‘ : sa Het. sept a . " : wAite Aces eer 9. sang: ue Me] jie Vf ] “You must invite your woman who is to follow you’, he was told. “Very well”, he replied. He said to the woman, “Now then.””? They 2 The meaning is “‘as soon as the young man was blessed he went to war.” ! The buffaloes say the young man is brave. Grarmmatically the song should mean something very different, but two Indians (including the author) take it in the way given above. 4 The young was blessed by the manitous so that he might slay his foes. 5 The Chief Green Buffalo who conferred the blessing is supposed to be speaking. MICHELSON] FOX MISCELLANY 43 went and stood in position where the sacred pack was. This dancing song was sung: I make it dance for you, I make it dance for you; My father, I make it dance for you, I make it dance for you, I make it dance for you, My father, I make it dance for you, I make it dance for you, I make it dance for you, My father, I make it dance here by the fireside, I make it dance for you, I make it dance for you; My father, I make it dance for you, I make it dance for you, I make it dance for you; My father, I make it dance for you, I make it dance for you, I make it dance for you. [Niimito nani nanii mi ito na ni; Anose nina niimitonani naniimitonani nanii mi tona ni; Anose nina niimitonani naniimitonani naniimitonani; Anose nina yo nanakoteki naniimitonani nanii mi to tana ni na nii mi to na ni; Anose niimitonani naniimitonani naniimi to nani; Anose nina niimitonani naniimitonani na nii mi tonani.]é They, my fellow buffaloes, refer to me; [Repeat three times. ] In the wilderness my fellow buffaloes (refer to) me; They, my fellow buffaloes, refer to me. [Winwa waa netekoke nittinenosoke nina; [Repeat three times.] Nanawekamike nittinenosoke nina; Winwawaa netekoke nittinenosoke nina.]? Father, I speak to you from afar; Father, I speak to you from afar, do I; I speak to you from afar; Father, I speak to you from afar, do I; Father, I speak to you from afar, do I; I speak to you from afar; Father, I speak to you from afar, do I; Father, I speak to you from afar; Father, I speak to you from afar, do I; I speak to you from afar; Father, I speak to you from afar. [No se ke we to wee ne; Nose ke wetoweene nina; Ke we to we to we € ne; Nose kewetoweene nina; Nose ke wetoweene nina; Ke we to we e; 6 The one blessed dances around the fireside, thus showing his blessing is valid. 7'The Green Buffalo says, ‘‘My fellow buffaloes have aided me in blessing the one I biessed, so that he may slay his foes far off and in lonely places.’ 80726—37——4 44 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 No kewetoweene nina; Nose ke we to wee ne; Nose ke we to weene nina; Ke we to we e ne; No se_ ke we to wee ne.] 8 He is instructed, he is instructed; He is instructed, he is instructed; He is instructed, he is instructed; He is instructed, he is instructed, is he; He is instructed, he is instructed, is he; He is instructed, he is instructed. [Na naime ga naa nai me ga; Na naime ga naanai me ga; Na naime ga naa nai me ga; Na naime ga naanaimega wina; Na naime ga naanaime ga wi; Na naime ga naanaime ga.]? They had now danced. ‘These are the songs which we are always to use. Verily I wished that you take these songs on and on. The manitou has desired that I take these songs on as long as there shall be an earth. You had better do so, my fellow clansmen’, he said to them. Then he began to tell them to partake of sugar, maple cakes, sirup, the sweet foods of any kind. And after those whom he had told to partake of the food had gone out and invited others, he began to give a speech: “These are indeed that which, so be it, we first hand to the manitou, so be it, those buffaloes, so be it, who dwell, so be it, who sit fixedly, so be it, under the earth, so be it. They themselves, so be it, have already said, so be it, that they would think highly of this, so be it, that flows, so be it, from the trees, so be it. We desire, so be it, life from them, so be it, in return, so be it, for our tobacco, so be it, which we have given. We first, so be it, mention, so be it, the Buffalo, so be it, who sits permanently yonder, so be it, in the east, so be it. Again, so be it, the Sunny Buffalo, so be it, who sits permanently yonder in the south, so be it, is also, so be it, one to whom we hand this, so be it. And again, so be it, the Buffalo, so be it, who sits in the west, so be it, indeed, so be it, is one to whom we say the same when we mention them collectively, ‘Pray, so be it, think of us in return for our tobacco and this sweet food.’ That is what we say to them. And again, so be it, that indeed is what we say to Wintry Buffalo, so be it, who sits in the north, so be it. He must wish us good health, so be it, in return, so be it (for our offerings). ‘That is why we have handed hin, so be it, our tobacco, so be it. And therefore, so be it, you should have good health. 8 The esoteric meaning assigned this song seems out of place. The Green Buffalo says, ““You know how I have blessed you.’ § The one blessed is told by the buffaloes that they have completed their instructions. MICHELSON] FOX MISCELLANY 45 Wherefore you should eat. Eat, women and men”, he said to them. That is what he said in his speech. ‘Now this is the way you must speak at this time, that is, when eating the sweet food. And you also must try hard to catch on to this other one after they have eaten”, he said to them. After they had eaten he said to them, ‘Sit down where you were seated.’”? Then he said, “Our chief must come here.” Then he told the chief to serve the meat food. The chief then gave invitations. He invited anyone, but two from each gens. After indeed all had come, then the chief began serving them. After he had served them, he said, “It is done”, to those celebrating the gens festival. “Very well’, he was told. Then the young man began to make a speech: “‘Now, so be it, we have offered this separately, so be it, to the Green Buffalo, so be it. It is life, so be it, that we mainly desire from him. He should wish this for us because of our tobacco, so be it. Pray, so be it, wish old age, so be it, for us because of our cooked food. That, so be it, is what we implore him, so be it. We do not desire, so be it, anything which is frightful. Indeed we ask him only what is good. That is why his fellow, so be it, chief, so be it, sits down at his feast, so be it. That is why you should eat, so beit. Eat, so be it”, he said to them. Those who were eating indeed ate slowly. They put away slowly the bones which were left over. After they had eaten the chief him- self went to gather the bones. Then the ceremonial attendant put them away carefully. He placed them out of the path. And after the ceremonial attendant had returned, he then began to serve the pumpkins. There were four bowls. And one member of each gens was told to participate. They indeed went out and invited others. Each one indeed invited many. Then, it is said, they told when there was a sufficient number. ‘We are now of a sufficient number,” the ceremonial attendant said to those celebrating the gens festival. Then the leading ceremonial attendant said to the leader of those giving the gens festival, ‘“They have now all come.” Then the one blessed said, ‘‘So be it, from the buffaloes, so be it, whom we worship, so be it, life is what we desire, so be it. We, so be it, have talked of ourselves, so be it. So be it, we have asked them, so be it, that the manitous, so be it, may take us on to old age, so be it. He, the Spirit of Fire, so be it, has no doubt begun, so be it, long ago, so be it, to tell, so be it, our grandfather, so be it, about this. Again, so be it, we also extend our hands, so be it, to the buffa- loes, so be it, who are here, so be it, on this earth, so be it, with our tobacco, so be it, and also, so be it, this, so be it, our cooked food, this pumpkin soup. They themselves, so be it, stated, so be it, that they would think highly of, so be it, pumpkins. They, so be it, should bless you accordingly, so be it, who have invited each other. They, 46 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 so be it, have already said this, so be it, with respect to those, so be it, who shall eat these, so be it, carefully. They must, so be it, wish, so be it, old age for us, so be it, who eat carefully, so be it. There- fore, so be it, you must eat, so be it, you women, so be it, and you men, so be it. Eat!” They ate. And after they had eaten he said to them, “Now sit, so be it, here where you have been seated, so be it, you women, so be it, and you men, so be it. There is much of this ‘so be it’ when the buffalo speech is given’, he said to them. ‘‘You should carefully catch on, so be it, to the times when it is used. Now we had better start in singing”, he said to them. ‘These are the same songs which we are to continue to use. There are not many of them, youths. This indeed is how we shall sing’’, he said to them: When I arise here; etc.10 The buffaloes here tell me, “I fear you’’, yes; ete.) This is why I have spoken, so I may be quoted; ete.” The buffaloes here call me “the Green Buffalo”; ete.% They danced. I make it dance for you, I make it dance for you; etc.“ They, my fellow bufialoes, refer to me; etc.'5 Father, I speak to you from afar; etc.!® He is instructed, he is instructed; etc. ‘““‘We have now made them dance twice. There are yet two more times to make them dance. They will now eat some more food. They shall invite each other. They must indeed place some more food in the kettles in place of the food that has been eaten. The men will now indeed cook in a hurry’’, said the twin. Then he spoke: ‘‘You who are a ceremonial attendant may eat from anywhere you desire. Indeed you ceremonial attendants must first have your bellies filled. After your bellies are filled, you will 10 See pp. 41, 42. There are slight variations. 11 See p. 42 with slight variations. The most important of these is a new half line, ‘““They say of me, ‘he is one-horned.’ ”’ 12 See p.42. The repetition in the present case is four times. 13 See p. 42. Some slight variations may be due to errors in the syllabic script. A true variation, however, is the insertion of the line ‘“The buffaloes here call me ‘the Green Buffalo’ ” between the last two lines of the citations given. See p. 43. The variations which occur may be due to tremendous repetition of similar syllables; but in the present case the songs winds up A nose nina “‘My father, 1’, which also msy be due to faulty writing. 18 See p. 43. Besides some possible graphic variations, in the present case wi na occurs everywhere for ni na, and an extra unfinished line Winwa waa ne te ko ke ni tti (They, my fellow (buffaloes! refer to me) occurs at the end. 16 See pp. 43, 44. The only variation of importance is that an extra line becomes the final one: Ke we to wee ne “I speak to you from afar’; while the final Jine that occurred the first time is omitted. In the sixth and seventh lines the present songs end in ne and have No se for No, respectively. 11 See p. 44. The present song has seven lines as compared with six given previously. It has nothing corresponding to the line Nanaimega naa nai me ga wi; on the other hand it has the refrain Na nai me ga nanai me ga four times before the line ending with wi na as compared with three times; and the final line given previously is repeated twice. MICHELSON] FOX MISCELLANY 47 begin to be busy”’’, he said to the ceremonial attendants. ‘You are then to serve the food to the women and children. You will feed them justly’’, he said to the ceremonial attendants. The attendants then stopped to eat. And after they had eaten they started to serve the food. Indeed they went about it slowly. They started to serve the food beginning at the east, and they did so slowly. Moreover, one was outside inviting. A ceremonial attend- ant was inviting. There were indeed many to eat. After the at- tendants had served the food to those sitting inside they then began to serve food to those that had been invited. Later on they had indeed served all the food. ‘That is all’’, the ceremonial attendants said to the twin. ‘Very well”, said the one who was giving the gens festival. He then began a speech. ‘‘Well then, women and men, we have, so be it, first, so be it, scattered, so be it, our tobacco, so be it, to the Spirit of Fire, so be it, that he may tell for us in the right way, so be it, what, so be it, we ask, so be it, from the manitous, so beit. We ask, so beit, from them good health for our entire town, so be it. That, so be it, is what we ask, so be it, then to wish because of this, so be it, our cooked food. Again, should disease stand around, may our dwelling remain as manitous. That is, so be it, what we ask from those who are now seated, so be it, about, so be it, conspicuously, our grandfathers, so be it. They must think alike of our lives. That, so be it, is what we say to them, so be it. That verily, so be it, is why you are to eat, so be it, women and men. LEat!’’ he said to them. The people now ate. They indeed consumed much food. Still, the ceremonial attendants put more food into the kettles. Then the young man said to those who were celebrating the gens festival with him, ‘‘Now we must sit quietly for a while.” They sat still. ‘This sacred pack does not belong to me alone. We alike own it, even in- deed a little baby. It owns it in just the same way that we own it. Still, I have been instructed with regard to it; but nevertheless I do not myself own the sacred pack. What it thinks of you it thinks of me. It does not love me alone. It loves you also just as much. How could it be that I should think that I claim the manitou’s desire? It will not claim me alone. It has been placed here by the manitou so that we may worship it earnestly. Our grandfathers think the same of us. That one yonder is our greatest grandfather. At the time when he ruled our lives to be too short, he called together those who are called manitous. He told them what they must think of us. ‘You must always love and bless the people.’ That, it is said, is what he said to them. Still, those who are blessed by those told this, are taken up there. They are taken where the Great Manitou dwells. And when one is not taken up, the Great Manitou issummoned. He 48 BUREAU OF AMERICAN ETHNOLOGY [BULL. 114 indeed looks at the one who has been blessed. Indeed the Great Manitou is simply of such a nature as to be shown the people. He will not refuse. Indeed he too must talk to one. Yet he is not to tell anyone that which is frightful. He must wish for the people that which is right. That is how he is. It is against his rules for the Great Manitou to wish the people that which is frightful. His wish for them is alone peacefulness. These others, however, might wish that. For it seems as if they have been made to wish for you whatever you may desire. ‘You will continue to wish for them’, they were told. It is impossible for the Great Manitou to say, ‘You must not wish this for them.’ That is why our grandfathers here continue to wish for us this, namely, ‘I wish you to be a warrior.’ The manitou has simply granted us that we make each other wail, back and forth. That is how he has arranged it for us. Even indeed some other little beings will do that to each other. They kill each other alternately. Indeed it has been fixed so for even the different kinds of little birds. One kind flies about at night. One kind flies about during the day. The one who flies about has enemies in accordance (with his time to fly). And we speak all sorts of different languages. That is how we have our enemies. That is why I say we take turns in making each other weep. No one alone will always make his fellow people weep. Indeed we are considered alike by the manitou who thinks over us. Yet our fasting is of different kinds. Our fasting does not think of us alike. Indeed our way is very hard. Again, whenever our womenfolk stay outside (i. e., are menstruating), they must stay outside. We must never eat with one who is staying outside (i. e., menstruating). That is what is expected of us. That is against the rules of these sacred packs. And a woman who is staying outside (i. e., menstruating) would be ruined by these sacred packs should she go inside where they are hanging. It is not only here where our sacred single pack hangs, but also where any sacred packs hang. That is how the manitou has preserved us. ‘‘And also this. She must not look on during a gens festival such as we are holding. Itisnot that way. Indeed the same is so with every other gens festival. The one celebrating the gens festival should not allow them tolookon. Thatis a thing that will be against our rules so long as there is an earth. Indeed it is said that soon we shall get so that we shall not care anything about this. When we cease to care anything about this, something will happen. It will be so if no one gives any gens festivals. It will not be so if one goes on and gives gens festivals. It will be after he ceases to think about it. Then the manitou will be ruled by itin turn. The manitou will call to this. If at that time the manitou has already called to it, then the things here MICHELSON} FOX MISCELLANY 49 will cease to grow. We then cannot eat anything. Indeed even this one who flies with wings will be gone. Indeed the little game will be gone. And the rivers will go down, indeed gradually. Now, what is there for us to eat? That which has made us to cease to think about our sacred packs will be around in abundance. It will then lie around everywhere. “Still, we cannot indeed do anything about that at all. That will happen to those who will come far off from now. As it is now, it seems indeed as if we have just come to a hill for the first time. And we shall try to carry our sacred pack over it. JI am now taking care of it. If I die then we shall carry it farther. Indeed finally we shall bring it up to the top of the hill, so it seems. As soon as we have taken it down a little way, there is where one dwells who cares nothing about it. From there, it seems, it will be rolled down the hill. It seems that after rolling down to the base, it will unwrap. That is the time when we shall fall here and there from hunger. And we cannot eat anything else’”’, he said to them. ‘That is why I coax you to think about what I have told you. If some of our friends who sit yonder know anything about a sacred pack they would tell this same thing. Indeed they would not tell you anything different. They would say the same thing. Indeed I am telling you the plain truth”, he said to his associates. ‘‘So J have once told you a tale.” Those who were invited were now through eating. ‘Now then, you may go to the places from where you were invited, for a while, women and men”, he said to them. The ceremonial attendants had now boiled food again. They had now cooked everything. Indeed they now were finally well filled. Then, it is said, he said to them: ‘These songs indeed are the ones we shall always use. These are those we shall use at first. Later on there will be many of them. These will not be the only songs we shall continue to use. Indeed these songs will increase just as long and as many times as we are victors on the warpath. It is not that we shall use all of them here at once. If the Buffaloes who are under the earth so desire we shall do that. Indeed he who goes out as the leader of a war party is he who will know what songs are to be added’’, he said to them. ‘I alone will not name them. He who heads a victorious war party is he who will be made to know by the manitou. That is how it is. I tell it to you in advance so that you will know what we are to do, and that you know what a difficult time we shall have in obtaining these songs. The songs of our friends are like this here and there. But ours are very difficult. If you desire to use them in a hurry you must fast. Indeed you will know the songs which we are to own at that time. Well, I am enjoying talking 50 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 too much; we had better start to sing’, he said to the fellow members of his gens. ‘Very well’, they replied. They started to sing. They again used the same songs which they had used. When I arise here; etc.'8 They tell me, “I fear you”; They fear me, yes; They fear me; etc.! This is why I have spoken, so I may be quoted; etc.?° The buffaloes here call me ‘‘the Green Buffalo”’; The buffaloes here call me “‘the Green Buffalo’’; etc.%! They had now sung. ‘Then he said to them, ‘We are to be seated for a while’, he said to them. ‘This is why we are to be seated a while: Our offerings have just been put in the kettles a short time ago. That is why I have said, ‘Let us be seated for a while’”’, he said to them. Then he said to them, ‘‘Well, our leaders, eventually we are to dance.” I make it dance for you, I make it dance for you; etc.” They, my fellow buffaloes, refer to me; etc. He is instructed, he is instructed; etc. ‘‘You are now to eat’’, the dancers were told. ‘‘Now, ceremonial attendants, they are all to eat. You must all withdraw the kettles from over the fire’, the ceremonial attendants were told. ‘Since you are ceremonial attendants you may indeed see whether you want to eat or not’’, the ceremonial attendants were told. ‘You indeed must serve them slowly. Do not be in a hurry while serving food to those who sit about. Indeed be slow. Again, those who are to issue invitations are to be two in number. The O'cka‘ca (To'kana) may go toward the east, and the Kitcko‘a toward the west. That is what they are to do. One of them must be a member of the War Chiefs gens and one of them must be a member of the Bear gens. There will be exactly two of them. They will not walk as if they were trying to beat each other. They indeed are to walk around slowly when they walk to give invitations. The only persons whom they are not to invite are those who are disabled. The food may be carried to those who are thus disabled. They may eat yonder. They may indeed say to the children, ‘I invite you.’ Indeed they must continue 18 See pp. 41, 42, 46. There are variations, mostly not serious. 19 See pp. 42, 46. There are variations, the most important of which is the absence of anything corre- ponding to “The buffaloes here.”’ 20 See pp. 42, 46. There are no variants from p. 42, 21 See pp. 42, 46. There are but minor variations from the first reference which is used as a standard here, and similarly elsewhere. The most important variants are in the repetition of the line A yoko nenoso ke twice instead of once, the first time it occurs; and its single occurrence terminally instead of twice. 22 See pp. 43, 46. There is nothing corresponding to lines 4 and 5 of the song on p. 43; and the terminal portion is lacking. 23 See pp. 43, 46. The first four lines do not differ from the song given on p. 43, save that terminal wi na occurs for ni nain the third line. There is nothing corresponding to line 5. The last line is repeated twice. 24 See pp. 44, 46. The present song differs from the one on p. 46 in that it has no line ending with wi na; instead Na naimega naa naime ga occurs. MICHELSON] FOX MISCELLANY 51 to say that to them. That is what the manitous say to each other. Just for fun they say to each other, ‘I invite you.’ For that reason they may go about saying that to them. Indeed they must even say to babies in their cradles, ‘I invite you.’ They must say that to them and mention their names. They are indeed to walk around slowly. Wherever they happen to meet each other there is from where they are to return. And those of you who are here may then begin serving the food to those who have been invited. That is what you must do. You are not to serve them in a hurry. You must serve those who are to eat slowly. Indeed you may eat after they have all come. You must not proceed to inform us. Every one of you must indeed think about life. You must think about it in your hearts. ‘I wish I could live to that time.’ That is what we are to think. ‘I wish that I may reach the full length of my life.’ That is what we are to think in our hearts. Again ‘I wish that disease may not strike me.’ That is what we must also think in our hearts.”’ The one celebrating the gens festival said the same things to all. And, it is said, those invited began to come in. As the people came in they were served food. Then there was no more room inside the dwelling and they had to sit outside. And, it is said, after the people had started to sit outside, the leading ceremonial attendants went outside to serve the food. The people who had been invited came continuously. There was humming everywhere as the people talked to each other. Indeed some time later they saw the inviters coming as a pair. Then the one celebrating the gens festival said, ““Now you no doubt are keeping track of what we are doing. You must keep track very carefully of what we are to do. These people are indeed to eat all at once. We shall do this so the food may be eaten all at once. Our offerings must not be left over. That is not our way. The manitou has desired us to do it this way. It seems as if this worship were spilled. Then the lives we were to get were thrown away. ‘That life which is thrown away is not somebody else’s but our own. Indeed it seems that should someone have a weak life, then his life would end indeed quickly. Indeed his life would go backward. That is what would happen to him. Again, our children would be those who would continue to die. It seems as if a child’s life is weak. Because it is a child is why it barely lives. That is why it would continue to die. It is the same with regard to the life of the aged. Indeed that is precisely my reason in forbidding our offerings to be left over. That is why I tell you that. When you hold your gens festivals have the right amount of offerings. Do not be dissatisfied with the amount of your offerings in the gens festivals. As it is now, it is very likely that we have the right amount for this gens festival. If they could barely consume it, then we should offer less in our next gens festival. Then 52 BUREAU OF AMERICAN ETHNOLOGY (BULL, 114 indeed we shall know the amount we are to offer in our worship of the manitou. The manitou himself does not desire that we offer him much food in our worship. Indeed it makes no difference if the offering is little when we worship him. He would consider it much. It is then made into any amount that is desired. If indeed the manitou desires that there be much of it, he can make much from it. When he is offered much of it, it is considered the same. That is why you should continue to tell one another. Indeed you should continue to tell each other. Indeed the manitou is truly a manitou. We should do whatever he has wished. If he blesses us he will never forget us. Indeed we shall be remembered just as there is a people. We see this earth and this sky as reminders. We do not know when they are to go to ruin. Very likely later on it will be desired that they change. Even in the same way you who are still remembered will see each other. And you will not see each other in few numbers. Still, it is very hard indeed to have the manitou pity you and to have him think about you. Indeed that is what you should continue to tell each other. Why should you lie to each other about this? It is all right’, hesaidtothem. ‘That is what I have to say to you’’, he said to them. Then he was informed, ‘“‘We have now served all the food to all. Indeed the food was exactly enough. There was not too little, and there was none left over.” Then, it is said, he said to them, ‘“Now when I begin to give my speech this time, you must all think alike in your hearts about our offerings. Every one of you has been made to sit down to this offer- ing by the ceremonial attendants. You are not to talk to each other for a while. Do just whatever I have told you, that is, think alike in your hearts”, he said to them. ‘This is what you must think, ‘I wish I could reach old age.’ You must think that as you sit down with this offering. That indeed is the way. And also this. ‘I wish I could become a man and could easily deal with my enemy.’ That is what you must think of. ‘Think of me in the same way as you think of the one whom you have blessed.’ That also is what you must think. That is what I have to tell you. If you think in your hearts, ‘Who is there who will know what we think in our hearts?’ (be it known that) there is a manitou called ‘He Who Lies With His Face Bulging In The Smoke-Hole.’ He is the one who will know what you think in your hearts. That one was told to come down here and live with the people. He was instructed to come here so that he might know what we think in our hearts about our lives. Indeed he is the one who is to tell all our hearts’ desires. That is what he has been told. He will not tell falsely what we think about our lives. He will tell all of the manitous who have blessed me. There will be none of them who do not know about us’’, he said to the people. ‘So indeed MICHELSON) FOX MISCELLANY oe think that way’, he said to them, “women and men.” ‘All right’ they replied. ‘““‘When, so be it, I made, so be it, the manitou, so be it, take com- passion, so be it, upon me he did not, so be it, wish, so be it, me that which is evil, so be it. He wished me, so be it, that, so be it, which was good, so be it. This is, so be it, the first time, so be it, we will worship him, so be it. He has stated, so be it, that I would tell the truth, so be it, in here, so beit. So, if, so be it, if all of you, so be it, who are tasting, so be it, my offerings, so be it, for the first time, so be it, if you indeed think, so be it, alike, so be it, then, so be it, his life will be, so be it, exactly, so be it, the way he desires, so be it. Again, so be it, we shall chew the war enemies soft, so be it, of the one whose relatives, so be it, have been wronged, so be it. This is what we shall wish for such a one, so be it, that in return, so be it, he, so be it, will make them sad, so be it. That, so be it, is what the mani- tous, so be it, who sit, so be it, under this earth, so be it, told me, so be it, when, so be it, they blessed me, so be it. We speak first, so be it, to the manitou buffalo, so be it, who sits facing us, so be it, yonder in the east, so be it. He must wish life for us, so be it, in return, so be it, for our cooked food, so be it. And we have also, so be it, raised up our hands collectively, so be it, with tobacco. ‘Wish that, so be it, for us because of our tobacco, so be it.’ That, so be it, is what we say to him, so be it. And again, so be it, wish that some of them, so be it, be men (1. e., warriors), so be it. That, so be it, is what we say to him, so be it. Again, may our entire town, so be it, never, so be it, be entered by this disease, so be it. That, so be it, is what we say to him, so be it. Think, so be it, and wish life, so be it, only, so be it, for our town, so beit. That, so be it, is what we ask, so be it, from the buffalo, so be it, who sits, so be it, facing us from the east, so be it. He himself, so be it, has promised, so be it, what we would think about us, so be it, so that he thereby might derive his smoke from here, so be it. “And also, so be it, the one who spoke to me the second time, so be it, the Sunny Buffalo, so be it, who sits, so be it, in the south, so be it, has also, so be it, spoken that way, so be it. ‘When you (sing.) first worship, so be it, me I will think of every one of you, so be it, in your town, so be it.’ That is the way they spoke, so be it, when they first, so be it, blessed me, so be it. He also, so be it, has told, so be it, what he would wish for us, so beit. ‘I will wish life, so be it, for every one of them, so be it, who has been affected, so be it, by your worship, so be it.’ That, so be it, is what he also, so be it, has told me, so be it. ‘And again, if he desires, so be it, (the enemy) from without, so be it, who has made him weep, so be it, I will, so be it, chew, so be it, him soft for him, so be it.’ That is, so be it, what, 54 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 so be it, the Sunny Buffalo, so be it, has said, so be it. That, so be it, is what we ask, so be it, from him. Also, so be it, that he think, so be it, quietly of our town, so be it. That is, so be it, what he, so be it, hassaid,so beit. And if disease, so be it, should-pass by here, so be it, may it not enter, so be it, here. That is, so be it, what we ask, so be it, the Sunny Buffalo, so be it, to wish for us, so be it. “And, so be it, the buffalo, so be it, who sits facing us, so be it, from the west, so be it, has also told me that,so beit. I ask, so be it, from him, so be it, that which he has told me, so be it. When he said, ‘When you first, so be it, worship me, so be it, and someone is first, so be it, made to realize, so be it, this by your worship, so be it, he will indeed be so loaded (?), so be it, as to reach old age’, so be it. That is, so be it, what we ask from him, so be it, that which he has already said,so beit. ‘And if he desires his war enemies, so be it, in any way, so be it, indeed, so beit, I shall wish that for him, so be it, or what- ever, so beit, he desires,so beit. Ifheonly, so be it, desires, so be it, old age, so be it, indeed, so be it, I shall wish for him, so be it, that which he has asked.’ Indeed, so be it, that is how, so be it, he spoke, so be it, when he spoke to me, so be it. ‘And, so be it, when this diesease stands around your town, so be it, your dwellings will stand as mani- tous. It cannot, so be it, enter your dwelling, so be it. I shall only, so be it, quietly, so be it, wish it away for you.’ That is, so be it, what the buffalo, so be it, told me, so be it, when he spoke to me, so be it. He must wish us that, so be it. He must wish us that, so be it, because of our tobacco, so be it, as we raise our hands upward, so be it, with it, so be it. And they must also think the same, so be it, because of our cooked food, so be it. They, so be it, have already said, so be it, that themselves, so be it. That is the reason, so be it, why I have confidently reminded them thereof, so be it. “Then again, so be it, the Wintry Buffalo, so be it, who sits facing us from the north, so be it, has also told me the same, so beit. ‘When you first, so be it, worship me, so be it, why I shall indeed, so be it, bless, so be it, every one, so be it, of your, so be it, fellow people, so be it, who is first affected by your worship.’ What we have now told them, so be it, is what, so be it, they must wish us, so be it. And if some one’s relatives have been slain, the slayer will be chewed soft in return. That, so be it, is what, so be it, we desire, so be it, the Wintry Buffalo, so be it, to wish for us, so be it. ‘And, so be it, if anyone wants, so be it, old age, so be it, only, indeed I shall wish him that, so be it.’ That is what the manitous, so be it, who blessed me said. And, so be it, this, so be it, Spirit of Fire, so be it, must so remind them, so be it. He, so be it, has been named, so be it, as the one upon whom, so be it, we are to depend, so be it, our grandfather, so be it. “That is what our grandfathers also, so be it, must think of us. We do not, so be it, only ask them, so be it, what they must think MICHELSON] FOX MISCELLANY 55 about us alone, so be it. Indeed they must think that, so be it, of every one of us, so be it, children, so be it, as well as, so be it, women, so be it, and men, so be it. Whatever we desire them to wish for us is now granted us. We have now implored the manitous what to think of us. After all, so be it, they will be reminded of it as they smoke our tobacco. Indeed, so be it, that is what we say to them. They may, so be it, thus, so be it, speak to each other, so be it. We are then to do, so be it, whatever we have desired for ourselves. That is all. Oh, so be it, they will not, so be it, merely say this, so be it. They are not too small, so be it, to think, so be it. We shall now, so be it, all alike request the same from this Spirit of Fire, so be it. He has, so be it, probably begun long ago, so be it, to tell, so be it, his fellow manitous, so be it. And, so be it, the one called ‘He Who Knows Inner Thoughts’, so be it, will begin to tell, so be it, what we think, so be it, about our lives, so be it, so be it. Again, those who desire, so be it, to become warriors, so be it, will be granted, so be it, their desires, so be it, by the manitous, so be it, whom we worship, so be it. The manitous, so be it, must think that way of every one ofus,sobeit. They, so beit, are those who own those desires. They, so be it, must think that, so be it, of us. They themselves, so be it, our grandfathers, so be it, have already told me, so be it. Verily now, so be it, you women, so be it, and you men, so be it, ought to begin, so be it, eating, so be it. Eat!” he said to them. The people ate slowly. There surely were many. They ate for some time. Indeed their bellies were exactly well filled. No one was too full. Indeed the eaters had their bellies filled each alike. It is said that there was much food which they had eaten. Still they had indeed consumed it all. Then the one celebrating the gens festival said to his fellow mem- bers while the eating took place: ‘I have now just told you about this. We shall now each alike have strong lives. I have told these people what they must think in their hearts about their lives. Some of them have desired what I have told them. And some did not think about that at all. Still, they will be thought of in the manner the manitou thinks of us. They will not be thought of in the way they desired. It is only he who has thought in the way I have indicated who will be thought of in whatever way he desired. He who has desired to be thought of in another way will not be thought of at all. The manitou has told what we must desire from him. He who desires this is he who will be thought of by him. That is the only way I know how to be blessed by him. If one has the privilege of desiring to be thought of in another way, he will not be thought of. Only he who thinks about his life in exactly the way I have said, is ke who is known by the manitou, and by those leading beings whom I have mentioned in a circle (i. e., in east, south, west, and north). 56 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 They indeed are the leading ones who have been made to watch over our desires. They have mentioned that they would all join in think- ing about us at this time. This day we have thought of them indeed for the first time. They told me to tell everyone what to think. That is indeed why I have told everyone. Well, at this time we shall begin singing. Yet we shall stop to tell them and thereby remind them. It is a rule that everyone must dance. That is what we must stop to tell them’, he said to them. He spoke to them himself. “Well, this time you must all dance for us’’, he said tothem. “After we sing we are to sing dancing songs”, he said to them. ‘You must then think about what I have told you. Indeed you must do so”, he said to them. The people everywhere replied favorably. They were indeed willing to dance. ‘‘Well, our leading ceremonial attend- ant, we shall want your services for a while right here”, he said to him. Then he said to the attendant, ‘These are not to return home after eating.’”?’ Then he informed those who were seated about outside. “It is said that you are not to return home”’, the cere- monial attendants said to them. They indeed remained seated. Then at last they began singing. When I arise here; etc.*® They tell me, “I fear you’’; etc.” This is why I have spoken, so I may be quoted; etc.?? The buffaloes here call me ‘‘the Green Buffalo’; etc.*8 ‘‘At last we are going to make you dance, our friends. You will make us willing if every one of you dance”, he said to them. I make it dance for you, I make it dance for you; etc.?® They, my fellow buffaloes, refer to me; etc.*® Father, I speak to you from afar; etc.3! He is instructed, he is instructed; etc.*? If the chieftainess here uses (?); If she uses this warning here; [Repeat four times.] [Yo we kima ge wita gise a yote; Yo kenanamaamone a yo te;] [Repeat four times. | 25 See pp. 41, 42, 46, 50. The following are the most important variations from the song on pp. 41, 42: The fifth line is repeated three times; then follow A yo gi se as the last line. 2% See pp. 42, 46, 50. ‘The song corresponds for all purposes to that given on p. 50. 27 See pp. 42, 46, 50. There are no variations from the song on p. 42. 28 See pp. 42, 46, 50. The following are the deviations from the song on p. 42: The third line is repeated twice; ski la ki ne no swa occurs in place of ski Ja ki ne no so; the last line is line 6. It is closer then to the song on p. 40. 29 See pp. 43, 46, 50. The song varies considerably from that given on p. 43. It agrees with that on p. 46 as far as the terminal line is concerned. Otherwise it is close to the song on p. 50. 30 See pp. 43, 46, 50. The present song consists of the first line of the song on p. 43 repeated four times. 31 See pp. 43, 44, 46. The song agrees substantially with the one given on p. 46. 32 See pp. 44, 46, 50. There are seven lines, all being the same as the first line of the song on p. 44. It therefore approximates the song on p. 50. MICHELSON] FOX MISCELLANY 57 “We have now made you dance”, he said to them. ‘And when dancing songs are used for the third time, these dancing songs are indeed used. That is the way it is. You should keep track of how they all are. The third time only three dancing songs are used”’, he said to them. There were indeed many people. He was yet seated. ‘Now, my friends, I have told you some time ago that you should think of yourselves, what you should desire to be thought of by the manitous who blessed me. Indeed you did not all alike believe me. Some did not think in their hearts what I said for them to think. Indeed some thought about something totally different. Indeed they did not desire what I told them to desire. They have thus disbelieved me. And if we were to see the manitou suddenly, we could not indeed tell him our desires the same way. This, it seems, would happen to us. Our desires would be strung all over. We should not do what indeed would please the manitou. It seems that we shall only ask that which will make our lives good. That is what we alike say to the manitou. He would not refuse us. And if we desire from him different things he would not know whom to believe. Very likely the manitou would be discouraged if we asked too many things from him. Very likely someone would ask something which he hates. He indeed would not be told, ‘I dislike that (to be your wish)’, if he said to him, ‘this is how you will bless me.’ That is how it now looks. Some ask that all sorts of things may be granted them. Even some old men ask for women. And a woman asks the same thing. He does not like that very well. For somewhere there is seated one who bestows such blessings. That is what I have to stop to tell you. ‘“Now who is there who would think in his heart, ‘Gracious!’ when his worship has just been completed? Perhaps, so be it, we thus have pleased our grandfathers. They probably would not think in their hearts, ‘It shall not be.’ We no doubt have made our grandfathers’ hearts glad because we have eaten this which is extended to them with ourhands. We have, so be it, raised our hands up to those manitous. Indeed you have probably thereby pleased them. They will always be that way. That is what I wish these grandchildren of mine. That is what they should think of us. As for you, our grandfathers should think the same of you. And they think indeed the same of these ceremonial attendants. Indeed they should wish them to reach old age after carefully handling all of our offering. We all have indeed worshiped them. Wealone did not worship them. Indeed we pleaded that they think of all of us alike. We were to have indeed desired the same. Yet we did not desire the same. Therefore you had better depart to where you live, women, and also you men.” 58 BUREAU OF AMERICAN ETHNOLOGY weutE. 114 Then the people walked off in different directions. When they came to where they came from, those who believed thought in their hearts, “Oh, this is what he has said.” It is said that they would know that as soon as they went to sleep. Truly some indeed obtained what they had asked. Then that member of the Wolf gens indeed led a war party. He too thought in his heart, “I shall carry my sacred pack about. It may indeed be that there will be no one who will carry it for me’’, he said to them. ‘‘ ‘Very likely someone will carry it off’, I thought”, he said to them. Then he was informed by many who desired to become warriors. And he addressed them: ‘Now men, I do not want many, I only want men from four households. Indeed there must be just that number—four. Indeed our enemy will not harm us in any way. Indeed they will all alike be brought here. Indeed it seems as if this which I am to carry about will bring them. Let no one be afraid of those whom I have already eaten. They are those whom I have already eaten. What is there then that will make you fear them? Indeed let no one think of fearing them. Indeed I am now telling you assuredly what you will do to them. You must not stop to deal gently with them. That is why I have told you. There will be four households of them. Indeed there will be precisely so many. And indeed you must go about and beat our enemies’ heads until they sound. Indeed even if they have something which hurts, it will be nothing. Indeed it will be ruined before they have a chance to use it onus. That is what will happen to them. That is why I tell you that you can go at them to your heart’s desire. What is there then that will make you fear them?” he said to them. “Tf you should turn and run, then indeed they would see just which of us they shoot at. That is what I have to say to you. Indeed should they even hold knives in their hands they will indeed drop them when they start to take after us. That is what I have to tell you. Indeed you must think earnestly of what I have told you. You must indeed do what I have told you. Still, it may be that we shall not return for a while, or we might come upon them easily. Indeed we might come to them Jateron. Where they will stay will not be in this direction. If you think in your hearts, ‘We shall come upon them quickly’, then indeed we will quickly come upon them. Indeed you may do as you desire’, he said to them. The one who carried about the scared pack with him was the cere- monial attendant who belonged to the War Chiefs gens. And he told his ceremonial attendant, ““You must inform me what they have to say, ceremonial attendant.’”? Then he listened while they coun- selled. Some thought they should search for them slowly. And some thought they should find them quickly. And those who thought they should find them quickly were believed. ‘Indeed we shall do MICHELSON] FOX MISCELLANY 59 that. We shall indeed see them quickly’’, they said. ‘Very well’, they were told. They then told that ceremonial attendant so he might tell about it. And he told the leader of the war party. ‘They said that they would see them quickly’’, so he said to him. ‘Very well”, the other replied. “Then you must go hunting very early tomorrow. If you kill an elk before sunrise, then indeed it will be so. It will not be so if it is killed later. Indeed the one who kills the elk will be the one to kill the enemy first. You will bring the elk in quickly. Then you will butcher it. If you dress it carefully and without trouble we will be masters of what we are to do. Indeed at this time they may go hunting very early in every direction. Why, they have wished us to see the foe quickly”’, he said to them. Then that ceremonial attendant was told to go over and tell them that at least. He indeed told them just what he had been told. Those people, those belonging to the war party, were proud. And the hunters went out early in the morning. After they had walked a little way, a man killed anelk. Hewasproud. He already thought in his heart that he would be the first to slay a foe. Some of them envied the man. They brought the large elk in. ‘You must indeed butcher it quickly”, the men were told. And the ceremonial atten- dant was awakened after it had been butchered. ‘You alone must roast and eat it’’, the ceremonial attendant was told. He started to roast much of it. After he had cooked it, he started to untie that sacred pack. “Indeed this is what I am going to worship’’, he was told. After he sat down to his roasted meat, then the one whom he served as a ceremonial attendant began to make a speech. This is what he said: ‘““Now, so be it, we shall rely on the manitou, so be it, who sits, so be it, yonder, so be it, in the east, so be it. He will, so be it, indeed bring, so be it, the hearts of those whom I shall attack, so beit. You will therefore eat this. Eat’’, he was told. The ceremonial attendant ate heartily. After he had eaten alone he was told: “(Ceremonial attendant, cut it up in pieces.” He cut it up in pieces. Then he was told, ‘““Ceremonial attendant, go around and give it to our friends. I also will even eat. Indeed every one of us may eat, for you have eaten the one I offered in my gens festival. We shall now eat this one.’ That is what the young man said. “You may indeed give everyone the same amount. LHach gens shall have the same amount. We shall eat that way”, he said. Indeed they then, every one of them, ate with the members of their respective gentes. For example, the ceremonial attendant ate with the members of the War Chiefs gens. They sat in no particular places. And after they had eaten they were told, ““Now indeed you will put out the fire every place.’”’ And those whose business it was put the fire out 80726—37——5 60 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 everywhere. Then they were told, ‘‘We shall listen very quietly.” They listened to learn who was going on the warpath. Suddenly they saw where there was light. There were four lights burning. ‘‘There it is, men’’, they were told. Then the ceremonial attendant was told to go and watch as a scout. ‘Very well”, he replied. He departed. He came yonder to where the Sioux were staying. He counted how many men there were. And he also counted the number of women. He departed. He returned to the place from which he had departed. ‘‘Well, ceremonial attendant, what did you observe?” “I could not look at them closely, that is, I could not go inside their dwellings.”” He started to tell how many Sioux there were, and how many in each household. Then he was told, ‘“That’s it, ceremonial attendant. You please me. I thought in my heart as you walked away, ‘I wish he would count.’ Indeed you have done just what I desired you to do’’, he said to him. “You shall indeed kill one who has the nature of a manitou. I have indeed told you to do this so that I may always think in my heart, ‘This ceremonial attendant is one who has a being who has the nature of a manitou’”’, he said to his ceremonial attendant. The ceremonial attendant was proud. Then they started to creep upon their foes. They lay down close to them. Just as soon as it was light enough to see they attacked them. They whooped at them and knocked them around until their heads sounded with each stroke. The scouts were all struck down. Then the war party went home. They were joyous on their way. Surely they had not been harmed by their foes. And they were cheered on their way. Indeed no one felt sad in his heart as they were returning. And when the men returned everywhere their relatives were proud. ‘“That’s it’, the men were told. Indeed every one of them became warriors. Every one of those young men now loved the one whom they accompanied. Indeed they would always invite him whenever they ate. They always did that to the one by whom they had been made warriors. And later on that man again departed. ‘‘Now, men, where I am going is dangerous. Very likely you will indeed shoot each other’s flesh back and forth until it sounds”, he said to them. Then indeed some returned. They were afraid. That was why they returned. Indeed there were many who had been made afraid by his talk. That was why they returned. Finally those who were not able to return came to the spot. ‘‘You now know how many of you there are. You may go and cheer the food which I have left over where I have been summoned to eat. There is not much of it now. There is but a single one whom I am going to attack. He who has gone home has simply gone home. There is one person whom I shall go to attack. It is one that is lost. So that he will not simply starve to death, it is said, is why I am to attack him. It indeed has been said MICHELSON} FOX MISCELLANY 6 1 that he is thought of evilly by a manitou. It is said that is the only thing that is considered best for him, so that he will not be worried any more by traveling. Indeed he would always think in his heart of where he came from. Indeed after he is gone, it is said, he will remain just in one place. That is considered best by the one who thinks of him. If he is killed he will not die naturally. It is said it would be shameful for him to starve to death. It is said he would lie in shame. Therefore I shall go and be fed. I hold him in my mouth. Indeed you are not to fear him. I have already dissolved him in my mouth”, he said to those whom he accompanied. ‘This is the way he will come’’, he said to them. ‘He will have only a single weapon. He will indeed be satisfied with it. He indeed is one who has been starved. That is the one I am to attack. And indeed you will get him unmercifully”, he said to those whom he had taken. Those who accompanied him were few in number. He told them what they had to do. And they did exactly so. They waited to see where the foe would come into view. It is said that they really saw that man. Indeed when he came close they whooped. He indeed only looked at them. They all ran toward him. It is said that he threw away his bow and jumped down on his knees. He raised his hands upward. He then was not killed. He was taken. Indeed it is said that they fed him well. That, it is said, is what they did to him. And they took him along. And indeed during his stay he learned to talk Indian (i. e., Fox). After he could speak Indian well he began to relate what had happened to him during the time he was lost. He indeed never mentioned who his parents were. He was asked, ‘‘Have you any parents?” ‘‘No’’, he replied. “T was wretched when I was a child’’, he said. ‘My fellow Indians deserted me when I was sick”, he replied. ‘Whenever you go on the warpath yonder I indeed will go with you. I am going to capture those who deserted me’’, he said to them. And one man who desired to go on the warpath fasted. That Indian went with the one who took care of the sacred pack. And later a war party went yonder on the warpath. Indeed he accom- panied them. The man who took care of him stayed at home. Indeed the (captive) now could speak Indian well. He also walked along anywhere when they went on the warpath. Later on they attacked. And he captured those who had deserted him. Later they recognized him. He cheered against them. Indeed he cap- tured those who had treated him so very cruelly. He took along those whom he captured. Indeed he brought them to where he was staying. He gave his fellow Indians to the one with whom he was staying. ‘Indeed I went after them because they treated me very cruelly. I did not go after them for no reason: They deserted me when I was disabled. So you can do with them whatever you desire. 62 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 | If you wish to club them to death right here you may club them to ~ death”, he said to him. And the other replied, ‘The ceremonial © attendant is the one who should club these to death.’’ The cere- — monial attendant was summoned. ‘Well, ceremonial attendant, vou are to club these to death. You must wait and bring them inside my dwelling. After you have brought them inside, then you will club them to death”, the ceremonial attendant was told. Then, it is said, they were taken over there to him. The people were many. He took them inside. After they were taken inside he went to kill them. There was a soft sound. Later, a scalp came out; and then another. Indeed as many as there were, were all clubbed to death. Indeed all he did was to throw out the scalps. Whenever he threw them out the men would seize them from each other. And he became a warrior. And at last he said, ““‘Where are the warriors?” ‘These are they’’, they said to him. ‘Well, they are to take these whom they have killed and throw them away’’, he said to them. They took them off. Then the member of the Wolf gens spoke: ‘This ceremonial at- tendant of mine has been made a man (i. e., a brave) by the manitou. Indeed he will always do that to his fellow people. He will not wish to deal gently with them. He is not made to do that. Indeed he will not deal gently with any little thing. That is what he is to do. If he tells about the time he was spoken to, we would hear horrors.” That is what the member of the Wolf gens said. And when he came yonder he jumped and lay down. They did not know what the matter was with him, so it is said. He had died. “It is too bad”, the people said. This is the end. NOTES This is one thing in which they believe: A long time ago when children were losing their teeth they were told to exchange their teeth with those of garter snakes. The children went around the wickiups four times and threw the tooth to the east. And another thing in which they strongly believed was to keep clean. Our forefathers bathed. They bathed every morning. They even bathed every morning throughout the winter. There is another thing to which they are opposed today: It is not to have their fingernails grow out. This is one of the things they hate to see on a person. And another thing: When girls menstruate for the first time they are placed quite a distance from the wickiups. They are supposed to be there for 20 days. When they first menstruate they are usually cut with a razor on their legs and made to bleed. And now they will not allow such girls to eat for 2 days. And when they first have a child this is how they are treated: Two women hold the girl who is going to have the child by the arms. MICHELSON} FOX MISCELLANY 63 And this is how they do. By doing this they will not have a hard time at the next childbirth. And this is another thing they did: In the early spring they usually gathered and smoked themselves with white leaves. This is what they did before going on the warpath. They sat in a circle with only breechcloths on. And the womenfolk also came. And they wore a single garment. They also sat in a circle. They had all these regu- lations in the early days. They did this before hunting. That is why they feared nothing. And it is claimed that this was one of the ways they should have kept up. It was a long time ago when they used to keep these laws. Another thing: When anyone treated a girl evilly—if he made her pregnant, he was killed. This was their law. So that did not happen. They used to have a very strict law. Another thing: It was against their law to marry within their own gens, but now they haven’t this rule. They use the white man’s law. It was fine when the Indians’ law was used. It was hard. If anyone was caught doing wrong he was killed. This was the law in the early days. Our old men claim it was the best law. This is how these religions are: There was once a man who fasted 4 days. He was blessed by a manitou; and he was given this ‘‘Men- struating Society” [Myanodtiwa‘ckwi‘ttweni]. This is what happened to him. While he slept he was addressed by someone, and shown this: He looked at it. As he looked at it it was bloody. He took good notice of it. It wasawoman. She was bloody all over. And this blood was dried and put into little bundles. After it was thor- oughly dried these were placed in little packs. And after he was told this he woke up and went home. He was told that he would be instructed again. He was told to return 2 days later. So he returned and was told what to do. After he returned the manitou who con- ferred the blessing made those packs. And a fire was built. After a fire had been built a bowl was made out of earth. And after this was done some of the blood was placed there. And after the manitou had done this he went around in a circle. As the manitou went around the fire he shook his arms. After he had gone around four times the man himself was asked to do so. After he had done so the manitou began showing him songs. He raised his hands upward. I am, I am a manitou; I am, J am a manitou. And he raised one hand upward and uttered mystic cries. And this is the second song: I am the one the manitou saw; I am the only one. There are very many manitous who have blessed the people. Some of those blessings are true and some are weak. And this is what they 64 BUREAU OF AMERICAN ETHNOLOGY (BULL, 114 say: ‘My grandfather, now today I have given you tobacco, praying for life.’ They raise up one of their hands when they pray. While they do this the ceremonial attendant is supposed to get the food out of the kettle. That is what members of the Menstruating Society do. After the food is placed in wooden bowls they call upon warriors, ouly warriors. And they wore no clothing except breechcloths. This was the way in the early days. They circled around the fireplace four times when they first entered. This was the rule in the early days. They ate the brains of dogs the first time there was eating. And about the Thunder gens: This is one thing which is against their religion. Itis this: They should not draw anything on the west side of a tree. And they should not pour water on themselves when naked. This is a strict rule. They still have that law. And about the Fish gens: They also have ways that members must not transgress. One is, they must not build adam. ‘This is against their ways. They must not do so in any stream. And the Bear gens are restricted by regulations which must not be violated. They must not sitin trees. This meansany tree that grows. This rule is held at the present time. And Those Named After the Buffalo dare not skin any cloven- hoofed animal. And they teach each other not to look at these ani- mals at the time they die. This is strictly adhered to at the present time. And about the Wolf gens: Members must not bury anyone belong- ing to their gens. It is against their religion. They dare not strike dogs of any kind. This is a strict rule for them. And about the Morning Birds (Wapanowagi): They must not kill any kind of flying creatures. And they also teach their children not to harm birds; nor to disturb the eggs nor the nests. This is a strict rule for the Morning Birds. And the Dirty Little Ani should not dig in the ground. This is still a strict rule. And the members of the Eagle gens should not place a feather on their heads. They still teach this to each other. And the War Chiefs (error for Kindly Chiefs) should not say any- thing against ahuman being. This is still enforced. And the members of the Beaver gens should not wade across rivers. There are only a few of them at the present time. But at the present time it is a strict rule. And the White Wolves should not cry out at the top of their voices. This is against their religion even at the present time. There was a gens which exists no more. The members dared not own anything. They could not have pets. They could not own even adog. That is how that gens was. And another thing about those belonging to the White Buffalo Society: Nothing is against their religion. They are not as particular MICHELSON] FOX MISCELLANY 65 as others. In case a death occurs in all the gentes there is only one particular speech which they have. Yet they have their own songs. Kach gens has its own songs. Those are wailing songs. These are the songs they use, merely wailing songs. Another thing that is different in each gens: It is the painting. They all paint differently. That is how it is. And their clothes differ according to gentes. And they have different things to cook at their festivals. Some of them only use pumpkins and beans when anyone dies. And this is what they use. A corpse is always placed at the west end of dwellings. People should be out digging graves early in the morning, as early as they can. And this is their way. Different gentes have this regulation. They also send tobacco. And they usually place tobacco on the fingers of the corpse. They also send food, they say. And when they have an adoption feast after the adopted has been clad whenever he leaves the place, the adopters usually follow him for a short distance. This means they aresorry. Another thing they dois to killadog. And the dogs are placed at the west end of the grave. And it is still done at the present time. These are the groups that are supposed to bury each other: The Bear gens and the Wolf gens bury each other; ‘ the Thunder gens and Dirty Little Ani; the Eagle gens and the Beaver gens; the War Chiefs and Those Named After the Buffalo; the Men- struating Society and the Fish gens. In the early days people used to fast. And this is how they received their religion. And they were not afraid to fast. And when the people are “unreleased”? widows and widowers this is their rule: They must not touch horses or ponies. And another thing, widows and widowers must not go by gardens, nor fields. If they do they will dry them up. And this is a strict rule. Another thing: They dare not touch any human being, nora child. And they are told not to swim in rivers. It is said that rivers belong to the manitou. That is the reason they do not allow widows or widowers who are unreleased to get into the water. And that is what has happened. When they have to cross rivers they usually wrap themselves in deer- skin. That is the only way they can cross. And they still believe this at the present time. And these White Wolves: Whenever they die in the summer the corpses are placed without covering at night. Another thing they did formerly: In order to keep corpses from being spoiled they used to cut the veins of arms and suck out the blood. They used to use small deer horns or buffalo horns. They claim by doing this the body will not smell so badly. And when a 1 The informant on direct interrogation says years ago White Buckskin and some other warriors made some changes. These became mixed, and subsequently old men tried to straighten out the changes. The informant claims the Wolf gens-War Chiefs arrangement is modern. Among the literary remains of the late Dr. William Jones I find a statement by Pa‘citénigwa, the last recognized Fox chief, which supports Thunder and Wolfreciprocity. 66 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 woman died they sucked the blood at the top of the calves of her legs, just under the knees. And when young men became warriors they made them drink deer blood. But they do not do this today. This formerly was a strict rule. Today we have no warriors. And when the White Wolves celebrate their festival they have four dogs. This is late in summer. And they tie them against a tree. It must be an oak tree. One is on the east side, another the south, another the west, another the north. When the feast is over they tie the dogs against the tree. This is the business of the cere- monial attendants. The leading ceremonial attendant is the one who looks after this, and he only. Another thing that is still going on: They place the bones west of where the ceremonies are taking place. They pile them against a tree. This is still their strict belief. They still do so. And this is something which they have dropped. It is a rule which they used to observe: It is to have women warriors place the kettles on the fires, the very first kettle. They were supposed to do so. But they do not do so today as there are no women warriors. For- merly there were women warriors. And this is how there came to be women warriors: When the foes were killed their bodies were brought over and the women were made to strike them. These women are those whom they called “warrior women.”’ They used to take care of the first kettle. And they used to drum. That is what they did in the early days. This is one of the things which they dropped long ago. And in the spring when the strawberries are ripe this is another thing they do: Whenever they first see a strawberry they pick it and go in the woods to get a mayapple leaf. And they place the leaf on the ground and place the strawberry and tobacco on top of it. This is another way of making a sacrifice. They do this every year, even at the present time. They teach children at the present time how to do this. And any gens may do this. It is a rule. When blueberries are ripe they do the same thing. That is how this one little act of worship is. It is for all gentes. It is strictly believed in yet. It is done every summer. And when the corn is ripe they all have certain ways: They make Indian corn meal which is wrapped with cornstalk leaves. They boil that. This is the first little feast after the corn is ripe. And they invite six persons. And this is how the invited are seated.? And this is the song they use: I am feeding you corn; I am feeding you corn. 1 The drawing cannot be reproduced because it is partially unclear to me. What is certain is that the- six invited sit in a circle on the north. Opposite them in two lines are the hummers on the south side Two ceremonial attendants are east of the invited, one opposite the other. MICHELSON] FOX MISCELLANY 67 This is an important way in which the people acted: In the early days when they used to have wars the men did the fighting and the women did the work at home and raised gardens. And even if the women had to go a mile or more to fetch water it was their duty to do so. And the same with respect to wood: It was their duty to get it. While they still had wars they loved their women, but to day itis not so. It is different. And this was the rule for the women: If they got up in the morning they dressed their hair before cooking. This was a strictrule. And itis stillso. Young girls are taught this at the present time. But there was one thing which was against their rules: They were not to dress in finery early in the morning. And they also taught girls the same way. The idea was not to die early. That is why they did not wear finery early in the morning. And this custom still obtains today. And there is another strict rule which exists today: They must not whistle at night. And they still believe in this, and do not do so. Today they act differently, but there is another thing which is strictly told to children: If anyone dies children usually get up early in the morning. This happens at the present time. Children are not allowed to sleep until the sun rises. And when anyone dies they are told not to wail. Even children are told not to bawl. And another thing: When a death occurs no drumming is to occur till 4 days have elapsed. After the fourth day they may drum all they wish. And another thing which is strictly against their rules: They must not draw any human body on the ground. It is claimed that this is a sinful thing to do. This is one reason why they are particularly against being photographed. And there is another thing which is against their rules: A stranger must not attend the funerals. This is a thing which was strongly believed in. This is one reason why they do not like to have white people attend their funerals; but today they think little of it. This generation is changing. This is another thing in which they formerly believed: When people became ill they were supposed to heat a stone, dig a little hole, throw the stone in it, and lie on top of the stone. That is what they did in the early days. Once in a while they still practice it. And this happened to women: When women lost sight of their relatives it was a strict rule for them not to cry out. They might let their tears flow. This has been told generation to generation. And so far they have kept it up. The only way that makes it possible for them to cry out is if they fast: On the fourth day they may cry out; but it must be at the grave where their relative is buried. This would happen about 3 or 4 o’clock in the morning. And this is the time they must use their songs. They do this before any of the people are awake, while everything is quiet. This is what they do. The end. 68 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 10 15 20 25 30 35 40 KI‘CE'SO’/GI KATEMINAWAWAPTCIN®* Neni’w a‘ki’wani"te 4’‘citca‘tc", atpe'cege'siwe'ci'ag*". A‘a‘cki’- megu‘'u’wiwitte a‘nawdneni’‘a‘i*tc™. I/na na’/‘k itkwaw a‘wiwe’- ne‘sitte"*. Tciwitewl’megu a‘wawene’'siwa‘tce™. A‘tagwagi’‘inig ituwiwe’tiwa%te". Nomagi’w uwiwe’tiwa%te ini‘tca’‘ip a‘mawi- kiwani*tc". Kabotwe’megu A‘poniketka’netagi wa’ ‘tcigwain™. Keya‘apaga‘ipi ki‘ce‘son aiyapotanagigwiinegu’te‘e wi“tcipwawi’- meguke‘ké/netagi wa’‘tcigwin"™. A‘ki‘cagu“tci’ta‘atte a‘ki’- wani'tc®. Atwa/ni'etc™. I'kwa’wa wiina’paimit atkwa'tani’ta‘ate’. ‘A‘cipwawipdno- wiydgwa’pe'e wi'mend‘cku’noydég*”*”’, a’ina°te ume‘sota’na‘™. A‘ke'tcine’‘ckima‘te™. “Nati’, ka’ta wi/nani kiwi'i‘ci‘i‘ci‘kag**”’, a’igucte™. “ ‘A’*ce ‘i/nowawa’, ki‘inanemegopi ‘win™’. Kitkegya‘tename‘tagopi/megu in A‘ci‘i‘cimi’wagin™*”’, 4’igutte™. “Me‘tcitiyu’git a’‘ce kete‘ci/menep™"*”’, a‘ina“tci’megu. ‘‘Ini’- megu d‘na‘ino’wayag*"* ”’, a‘1‘ciki‘ki‘kima “tei’megu. A‘poni/megukigo’‘ii’nowa ‘tei pa’‘cito"*. Na‘ka’“te uwi’wa‘an a‘ne'ckigdmoni‘te™. ‘“Ma’na ko’‘sa wii’ “tei me‘to‘sineni’wiyan™”’, 4/Sna*tcei me’temo’ uta’ne’san®*, ‘“A‘a’*e”, a/initte’, “Awi- tagi’* ina kégd’* ki’n i’teyane kiagod’* i‘cika*twaine’mene‘sa ke’- napim d4ta’megu ki’na keta‘ci‘aniwi’tane’g a‘ka‘twanegé’mo- yan"? 4/%na4%tci metem6‘a’ uta’ne‘san™"*. “ ‘Kittepa/netip™**’, kete‘cipenaiyugil yow"*”’, &’‘ine“tei metemo‘'a*, A‘ponika/nawitte a‘ke‘tca‘kwini‘te". “Ki‘pene’megu ki'cike'ka’nemag 4‘ca/’wigwani wi*tca’wiwaga ki‘tpapagamenepwa’megu __tcawi’‘c’!”, a‘i’gowa‘te utane’*- swawan"™, Apina’megu pa’‘citd® utd‘pwagani’/mo‘anip a‘wa’ni‘ka“tei nano’ ‘ckw 4’‘awa‘te uwi/wa‘an?". Inigd’‘ip inaneni’w A‘me'satu/na‘utte’. Anemi‘ci‘kawe‘tci’megu aiya‘pi‘tcina’/‘megu d‘anemi‘a‘ka’wi'e’te™. Kabdo’tw a*me’‘kameg a‘ta’‘cine'tawa’te’’. A’niwuttci pe'cege’‘siw 4'a’gd“tcig*®". Agonagwii’/nip". ‘O’nip kabd’tw 4‘piwine’mow4a‘tci nanatuna’- ‘watcig *', ‘O’n u’wiwan a‘wipima‘katé’wini‘te®. Pe'ki/megu 4‘ke‘tcima‘- kata’witte itkwi’w™’*. Apina’megu d‘a‘ka’ni‘*te itkwaé’w anata- wii/nemaé*te una/paman™, Pend‘tciyu’ga' anu’ tiwa*tcl mamano- gu/nip a/gwi wi'se’nittcin™*. A‘ki‘cagutcitcadei’ “tcini “te a’/‘saiyan ukota* upi’‘se‘ka‘i na’‘k ini’megu a‘tcagi’tenig a‘saiyipi’‘se‘ka‘™. ‘O/nipi kabd’tw atke'ka’nema*tci katawi. ‘Agwi’ku‘ nepo'‘i*tcini ke’népiam™*”, a’‘ine‘te atina/‘patwa‘tc™. A‘ina- MICHELSON] FOX MISCELLANY 69 THE ONE WHOM THE MOONS BLESSED A man was lost when hunting, when hunting deer. He had just been married and he was a fine-looking man. And the woman was beautiful. Both were beautiful. It was in the fall when they married. When they had been married a short time then it is said he went out and was lost. Soon he ceased to know whence he had come. It is a fact, so it is said, that the reason why he did not know whence he had come was because his eyes had been turned upside down by the moon. He felt terribly when he was lost. He was missed. The woman whose husband he was felt sorrowful. ‘It is because you never have ceased saying that you desired fresh meat’’, she said to her parents. She scolded them severely. “Now do not go about saying that of us’, she was told. ‘You will not be thought like this, ‘she is just saying so.’ It will be thought that you are telling the truth when you say that of us’’, she was told. “Well, I am not lying about you any way”, she said to them. “That indeed is what you have kept on saying”’, she insisted on telling them. The old man ceased saying anything. And his wife scolded. “This your father is why you are a human being”’, the old woman said to her daughter. ‘‘Yes”, the latter said. ‘Your husband would not have grieved over you if something had happened to you, while you go on terribly in grieving,” the little old woman said to her daughter. “Yet you formerly told us, ‘Be fond of each other’ ’’, the little old woman was told. She ceased speaking, as her daughter was very angry. “Tf I ever find out what has happened to the one with whom [I live (i. e., husband) I shall club you both to death”, they were told by their daughter. The old man even forgot his tobacco pouch when he and his wife went away, not knowing where. Then, it is said, everyone searched for that man. He was trailed, and once in a while they found his trail. Soon they found where he had killed game. A deer was seen suspended. For, it is said, he had hung it up. And, it is said, the searchers soon became discouraged. Then his wife began to fast. 'The woman fasted very earnestly. The woman even became skinny, as she desired her husband. While they were moving far off she did not eat for several days. Her buck- skin skirt was all torn and her buckskin waist also was all torn. And, it is said, soon she almost found out about him. ‘Your husband is not dead’’, she was told in a dream. She told those whose 70 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 10 15 20 25 30 35 40 45 4tci’mo'a%tel waewi'si’nittci'i napi’megu a‘kigina’wama‘tec"™. ‘O’nip", ‘“A‘cawigwa’ni'ckwe”, a‘ci’ta‘a%te itkwa’w™**. Kabo’twe na’*ka pe‘ki’megu 4‘ki‘cagu “tcike‘st’yanigi na’‘ina‘", “Mana’‘kani wi’‘aiyan"™*”’, 4/ine‘tc ana’ ‘pa‘wa‘tc®. Watuta’- wate’. ‘“Ki’nawaw™**: wittca’wiwat iya’* u’wigiw™*”’, 4/“ine“te aiina’*pa‘wa‘te™. Winaga’* ina neni’w iya’* a‘u’wigi'tc a*awiwa’te’*®. Winaga’s in itkwé’w ite’p 4‘a/%tci pend‘tci’megu. Kabd’tw a‘ketci‘tei wi‘tciwa’te® a‘pema‘kwaiya’‘inig*". Pe‘kiga’/‘megu a‘ki‘cagu “tci’meguke'si’yanig*"*. A’‘natag dya%te A‘pege’*canie*". “I’ni’”’, a*ci’taa%te atmi'cata’nemu"te": danemi*- cine’‘kyanig a‘ane’mi‘a‘tc". ‘O’nipi pe‘ku’taénig ite’p a'a’"tc", kimod’*te atwé’pama‘te unapamani’tea® = A‘ta‘cina’sa*ko'i’ganitte™. A‘pe’mipi’tigd ‘tei neni’w ini’n aiydninat u’wiwan &/‘nawattc. A‘wi'ca’pend*te ikwa’w a‘a‘ca’megu “tei kaki‘ce‘sa’mini‘tci mena’‘ckunon™"™. ‘O’nip", “Tani‘tca® a‘ciwapike‘kane’miyan aiyo* 4‘a/wiyan™"”’, a/*ine‘te ikwa’w"*. “Ama‘katawiyanittea’* ”, ai’‘ciwatte™. W4’panig**, “Na‘i’ pe‘ki’megu wi'na’‘awinwi,” 4‘1’ “tei neni/w™**. Ini/megu 4‘i’‘cikeg a‘na/‘awig*". ‘O’nip 4‘pe’nowa‘tc ai’yapam ai/‘awa‘te". Apina’mecu itkwa’w a‘pwawike‘kaé’/netagi wi'‘i‘ci‘alyi- ‘kwigwan". A‘ke‘ci’giwa‘tciyu’gat. Anawé’nema*te una/paman ai‘mya‘ci’‘sanitte. A‘cka’‘tci tepe’*kinig a/“pyawa‘tci wa %tci‘te ikwaw a‘uwi’giwa‘te itkwaw d‘ne’pawa‘%tec"™. Wapanig a‘nawawa ‘tei ka’*kya‘ag unegwa’nwawan 4‘mi‘catane’- mowa‘tec"™. ‘O’nip ite’p a’‘Awa‘tci neni’w ume'‘sd’tana® 4‘a’winittec™. O'sa’ni na’wugu"te atnagape'tkwa’‘sani‘te'*. Ki‘ci’meguna‘ita- ‘ani‘te, “Na‘i’, a*uptyapani’/meguna’wutig a‘cime’nwikeg*". Ini’megu) me’‘tend'*®. Ma’ni wi’n 4'ca‘kwinawutigin 4/gwi na‘i’kegin™*. A‘dni‘dni’gowag i’/ni me’nwikeg*"*”’, 4’ina"te d'sa/n®™". “Ni/naiyo* na/‘ina‘’i kiwa’niyani neki‘cagu‘tei’ta’’. ‘Wa’guna' wi'mi'tciwandin™'*? Ketkaénetamd’‘iyani pe‘ki’megu neki‘caguta- ‘pene. MO‘tci’megu ne’pi neta’gawat4*. ‘Ni‘nepd‘i’/megu’, nete‘ci’ta‘*. “Me‘cemego’na‘i ne’guta* a‘cegi‘cegi’‘cindn ata’megu nemen- wimenwi'cin™™. Kabdtwaé' in a‘pya*tcipa’gi‘cigi witckend‘a‘a mi‘ci’/tepawapata’niw™**. ‘ “Nete’pineta niya’wi’’, kete‘cita‘®'?’ nete’g*¥4*, ‘Pena wApaminu’’, nete’g*™“*. I’n a*wa’pamag**. Ini‘tca’ andpamagi ma’n 4na‘tci’moyan"". To'kiyan ini nemen- wipemate‘s*. Ke’ya‘apaga’i nepal’yane‘®. ‘Wagunad i/niy a‘cawe’siyan™*? Wanato'ka’megcu nepi’nd‘sow™™. Nemi‘cata- nem™*, ‘Tni’ku‘i’, nete’‘cita* 4’/‘nawagi kitce’’s"4*%. Neki‘ciyu’- gi‘imo’‘ci‘awa. Pe’‘kutaég* apina’megu 4‘wawA‘sini’gwatag MICHELSON) FOX MISCELLANY Tl son he was, and made them feel somewhat better. Then, it is said, the woman thought, “I wonder what has happened to him, by gad?” And soon when it was very cold she was told in her dream, “You will go yonder.” It was where they had moved from. ‘You will see him: the one you live with (i. e., husband) dwells yonder”, she was told in her dream. And the man lived yonder whither they were going. And the woman went thither (but) far off. Soon she came in sight of whence they had come, where a little forest was. It was very, very cold. Where she was going she saw smoke. “That is it”, she thought and rejoiced: she went along where she could not be seen. And, it is said, at night she went there and secretly indeed saw her husband as he was broiling meat on spits. The man started to walk in when he saw his wife before him. As she was hungry the woman was fed the fresh meat which he had cooked. And, it is said, the woman was asked, “How did you know that I was staying here?” “Because I fasted’’, she said. The next day the man said, ‘‘Well, it will be warm.” It was so; it was warm. Then, it is said, they departed and went back. ‘The woman did not even know that she was tired. Yet they were going on speedily. She thought her husband was not fast enough, as he was slow. Later on they came at night whence the woman had come and they slept where they stayed. The next day the old folks saw their son-in-law and were glad. And, it is said, they went where the man’s parents dwelt. When he was seen by his father, the latter hung his head. After the latter felt easier, he said to his father, ‘‘Well, to see each other in good humor is very good. It is the only way. But this, seeing each other in a drowzy way, is not good. Saying funny things is good. As for me, when I was lost I felt terribly. What, pray, was there for me to eat? When I regained consciousness I was terribly hungry. I even desired water. ‘I shall indeed die’, I thought. “When I was lying down somewhere, I lay down comfortably. Soon then a little bird who seemed to have a fuzzy crest on its head came and alit. ‘Do you think, “I own myself?’”’’ it said to me. ‘Please look at me’, it said to me. And I looked at it. When I looked at it it was exactly as I have said. As soon as I woke up, I felt as well as possible. It is a fact that I had slept. Where was the hunger I had felt? I felt healthy, without a care. I was proud. ‘That’s it’, I thought as I saw the moon. For I had had a vision of it. The night was so cold it even sparkled. And I knew what the 72 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 10 15 20 25 30 35 40 a‘ki‘cagu ‘tcike'sitepe‘kig*"*. Neke‘ka’nemawagiga‘nape‘ a‘ciwi’- ‘sowa "tei ki’‘ce'sg*"*”’, a/ina‘te dtsa/n™*. “ *O’, °6’”, a igu*te™. “Taowata’*: i’n (A ki to le) 4‘a’mi‘a’mi*%tci me‘to‘'sa’neniw™**. Inigd’* &*tagwa’tagwag*"*. “Wapenawiki‘ce’‘s*“* (No le no le): i’n 4wapipepog*": a*wapi’- megu‘ago‘agoni‘kiwig*". “°O’ni Ke'tcima‘kwiki‘ce’‘s"“* (Ti se mi le): ini pe‘ki’‘megu i‘ke‘sike’‘siyag*"*. “Toaoima ‘kwiki’‘ce‘’so‘“* (Tte ni we): i’ni pe’‘k a‘wi‘sawi'sage’- ‘siyag*"; a‘kuta*tcime‘tci ma‘kwipana‘ca’‘é‘ag*". “°O/ni Tcigi/nemetas (Se lo we, Sepowai’ta): ndta’gi'itas ita‘swinemegu"tci manetowa'. Ini wa’“tci te’ka‘su‘tci ‘Tag- wani’‘a’ a‘tagwanig*", Ini na’‘*k ayig uwi’son™". “°O’/ni Papo'kwi'a (Ma tta, Ma‘te*’): papd’‘kwini wi'na’‘awig*". Ini wa’ “tci te’‘*ka‘su "te". “°O/ni Pa’patkwa'a (Ipa’n™*, I la na): me‘tegd’/n i’ni wi'pa’- ‘kwanig*'*, Me‘to‘sdine’niwag i’n 4‘anega‘ko‘kawa‘te", a‘a‘ci’ga- wa'te uwige’wawan"™, “°O’/n Apaimi’/ne‘kita (Mit**, Mi a): dmi‘amitcig in a‘poniponi- wa‘tci me‘to‘sinéniwag*". “°O'n A‘kitkawiki'ce’swa (Tcd’n™*, Tto na): 4 ‘a‘kita‘ki’‘ka- wa‘tci me‘to‘sine’niwag*". I’/ni wate i‘cite’*ka‘su%tce", anegwa- “tci‘a/mowa te uta‘ki’/wawan"™". “O/ni Pena’/wiki'ce’swa (Tconai’’“*, Tto na ya): Nawipena’- wiki‘ce’‘s”**, 4‘nawipenawi’g*". ‘“‘*O’ni Nipeniki'ce’‘swa (Agi’st*®, A ki sta): ’n 4/‘nipeg*'. I’n a'tcigi’megunipe’g*", teai’gi kigd’* in a*ki‘cimamaé“teiwiki’- ‘cikeg*'*. ““*O’/n Amanowiki'ce’‘swa (Sepite’mipi‘’, Se li te mi le): in a‘amanowa‘tcl pe‘cege’‘siwag*"*, “°I’n a'ci‘cite’ka’‘sowa“te". “Wi'sa‘ka* a‘tanwiw4’tiwa‘%tci manetowani wi'ta‘ci’nigw4ni ki’- ‘ce‘so', ‘O’ni manetow"**, ‘ma’na wi‘awaga peni’w**’, A‘ci- wa‘tcip™. ““*O’/n pena’w a‘nene'ckiga*tea'cka "tc". “ *A*ta‘switcitiya*tel wi'ta’‘cini"tci ki’‘ce’sd°!*.’ “Pena’w a‘pya‘teitiyagapate"™. “« “Agime’‘*konig®'*’, 4i’/‘ciwa%tc", ‘uttcitiyat*. Negu’ti pena’we i’ni wi'ta’‘ciwa"tci pepd’ge ini’/megu wi'ta’‘ciwa‘tc" ’, a1’‘ciwa%te™. “ ‘ Rowikana’/g™™4", a5/*ciwa tei Wi'‘sa ka’. “ Tnima’‘megu a‘ki‘cawiyag*”*’, a‘i/‘ciwé*tci manetow dne’ta‘. c MICHELSON] FOX MISCELLANY 73 moons (months) were called’’, he said to his father. ‘Oh yes’, he was told. “Tagwata’'a (October): then is when the people move away. It is then fall. ‘“‘W ipendawi-month (November): then it begins to be winter; there indeed begins to be permanent snow on the ground. ‘‘And the Great Bear month (Ke‘tcima‘kwi-, December): then it is very cold. “The Little Bear month (Tcagima‘kwi-, January): then one suf- fers from the cold; the young bears are tested. ‘‘And Opposed By All (Tcaginemeta, February): it is one which is short (in the number of days) as it is opposed by the manitous. That is why it is called ‘Tagwani‘a’ (Hard Crust), because there is hard crust on the snow. That also is its name. “And Half and Half (Papdtkwita, March): It will be warm part of the time. That is why it is so called. “Then Bark Works Out (Papa‘tkwa‘a, April): Then the bark may be peeled from trees. Then the people seek barks and build their dwellings. “Then Apdmine‘kita (May): Then the people who had moved away camp (i. e., settle in their summer quarters). “Then Farming-month (A‘ki‘kawi-, June): Then the people farm. That is why it is so called, because they hoe their lands. “Then Summer-month (Pendwi-, July): It is Middle of Summer Month when it is the middle of summer. “Then Harvest-month (Nipeni-, August): Then itis harvest. Then everything is harvested, then everything has matured. “Then Rutting month (Amanowiki‘ceswa, September): Then the deer rut. “That is how they are called. ‘Wi'satkata and a manitou were quarreling as to how many months (moons) there should be. And the manitou said, it is said, ‘I shall use this turkey.’ ‘Now a turkey stood there with its tail spread. “The months will be the number of its tail feathers.’ “The turkey came, standing with its tail (spread). ‘Count these tail feathers’, he said, ‘In one summer there will be just as many (months) and in winter just as many’, he said. ““ “No indeed’, said Wi's‘aka‘a. ‘We have now already made our plans’, said the one called ‘a manitou.’ 74 BUREAU OF AMERICAN ETHNOLOGY (BULL. 114 10 15 20 25 30 35 “ *Alowi’, aiciwa%tei Wi''saka’*’. ‘Ni/naku"tei ni/‘a“tci- m™*’, 4%/‘ciwatte®. ‘Kinaiyu’mani ki/‘a‘tcimu wa/“tci witma- naiwa‘te icitai‘a’/wanadn"" ’, “ Bear gens 15 WARRIOR WOMEN’’, customs of - 66 g It a ae ig of Pager, il WARRIORS, custom tanner e. 7 66 BUS i Gr abet aha aaa are WELLS, ATTORNEY, acknowledg- SAUK AND Fox, list of moons of- 3 A t 3 3 SrpucTion, punishment for___- ale Cpa aie | on eee Sroux, reference to__--------- 28, 60 ee iy HEEL SEE SMOKING CEREMONIAL-.---_----- 63 wes La See nr ital rame of da full name of Flag ceremony - 9 Peas ae : 8 mention of__-_-_- 12, 14, 15; 16,17 Garces ae of Side ee ee oes ‘WHEN THE Wark CuHiEFs Wor- 46, 50, 56, 66, 94, 95 SPEECH, TERMINAL, of ‘‘When the War Chiefs Worship the SPIRIT OF FIRE: OMeTING WOE ==. ba eee ss 47 neference) tos-—-22- 2. 32 40, 41, 45, 54, 55, 79, 85 Spotrep Face Socipry, men- UTC esta eee 2 ak 15 Sunny BurraLto, a mythical DGG he se ye) Sees es 39, 44, 53, 54 TEETH, custom concerning-_--_-- 62 TEN, a ceremonial number--_-_-_ 79 “THe One WHOM THE Moons BLESSED”: AnvORi gine mM yb =ae =e when collected__.._____-- 1 “THosE NAMED AFTER THE BUFFALO”: reciprocal burials of ______- 65 La OOS LOLien eine teehee 64 “THOsE WHO WORSHIP THE LiT- TLE SpoTTEeD BuUFFALO’’, men- LCN OY (0) kee re rer eae Ee 8 12 80726—37——-9 SHIP THE BUFFALOES”, men- 12, 13 14 QS eth “WHEN THE WAR CHIEFS WOR- SHIP THE WOLF”: a ceremonial organization __ 9 collection of material on- -- 7 Gataronl ica 2 eee 9 legends ahs 240") Ws ee 79-82 mentionvofes =e 12, 18, 14, 15 miscellaneous information Git 82 2 SoBe Se 97-102, 102-116 summer performance----- 82-84, 87-88, 88-91, 91-93 winter performance - ------ 84-85 “WHEN THE WAR CHIEFS WOR- SHIP THE WOLF AND GIVE A Dancn’’, members of______-_- 11-17 ‘“WHEN THE WOLF GENS Wor- SHIPS THE WHITE WOLF’, Menon Olea = eee 13 WHISTLING, taboo concerning_-_ 67 “WauitrE BUFFALO DANCE OF THE War Cuiers’’, other name of_ 12 WuitTrt Burrato SocigEry, regu- lations*ohs sae ae 64-65 Waite Ross, treaty signed by__ a 124 WHITE WOLVES: burial custom of_________- CUSTOMSIOL =. = 25. eee ee information gathered on-__- tabootot 22 CF . wee wotie WIDOWERS, customs concern- INES Lee wo Le ee ea PO Wipows, customs concerning -- Wintry Burrato, a mythical INDEX Page Page 65 | Wi's‘axa‘a, mention of_-_------ 73, 75 66 | WITE KOKA A 4, legend concern- 2 Ing hey ee ee Sas 116-118 64 | Wotr Dance or War CuiErs GUNS ao ooo ses oe See 93-97 65 WOLF GENS: 65 mention of...------ 40, 58, 62, 82 origin myth of ceremony of. 18-62 reciprocal burials of__-___-- 65 44, 54 {abO0S Ofo22 225242252526 64 HULL 9088 01421 8580