lo Field Columbian Museum — Anthropology, Vol. IV. 



opportunity for many who are not able to provide for the performance 

 of the ceremony, or who do not have a reason sufficiently weighty to 

 cause them to pledge the ceremony itself, of fulfilling a vow by taking a 

 minor part in the ceremony. The occasions when vows of this nature 

 are made do not differ materially from those already enumerated for 

 the taking of the vow to give the ceremony itself. In the ceremony 

 under consideration, ten men fasted and danced in accordance with 

 the prescribed forms, and so far as I have been able to learn, all sub- 

 mitted to the ordeal in fulfillment of a vow made during sickness, 

 either of the individual or of some member of his family. 



It may be noted, finally, in connection with the ceremony itself, 

 that it may not be considered a healing ceremony; nor is sickness 

 believed to be cured by the performance of the ceremony as is the 

 case with the more extended Navaho ceremonies. The healing of the 

 sick, therefore, does not enter into the consideration of the mind of 

 the individual making the vow, and so far as I am able to learn, even 

 though the vow has been made in the direct form of a promise to per- 

 form the ceremony if the afflicted regains health, the performance of 

 the ceremony is carried on just the same, even though the individual 

 should not recccer. I have been informed, however, that on two or 

 three occasions the individual had died after the pledge; no other 

 person making a pledge for the year, the ceremony was not performed. 



I II.— Interval Between the Vow and the 

 Ceremony. 



Hdwkan was emphatic in his statement that there were no special 

 rules of conduct governing the movements of the one making the 

 vow, who for convenience may hereafter be called the Lodge-Maker, 

 of the Sun Dance ceremony, during the interval between the vow itself 

 and the actual performance. It is possible, of course, that formerly 

 rules were observed at this time similar to those among the Sioux, as 

 described by Bushotter. Hdwkan maintained, however, that after the 

 vow has been taken, it is usual for the Lodge-Maker to continue his 

 life as before, living with his wife and attending to his routine duties; 

 nor does he hesitate to engage in any kind of work or to enjoy him- 

 self with his people. Should he desire, he invites the head men of his 

 own society, at which time he asks the co-operation ot the members 

 to feel in accordance with him, and during the meeting approaches 

 them one by one, placing his hand on the head, weeps, and endeavors 

 to obtain their sympathy and support. 



