May, 1903. The Arapaho Sun Dance — Dorsey. 189 



selves): "Here is my marrow in the bone! Oh! Here is my marrow 

 in the bone!" The song is exciting toward the last part, to attract 

 the giver of the food, i. e., the spirit. 



After the children have selected their parts on the person (buffalo), 

 they regard it the same as a blessing for future prospects in the family 

 they belong to. They then get up and chase each other around. Then 

 some will play at leap-frog, while the rest sit down on the ground 

 and chat, making love, or telling stories. The last person is the buf- 

 alo, which is brought to the people for food. 



During the Sun Dance ceremony, or at the beginning of the dance, 

 the rawhide corresponds to the victim, and is thought of as the bless- 

 ing given by the Father, and thus is received by the people. 



Just as the children beat the last one for choice of marrow in the 

 bone, so with the singers upon the rawhide. The singing and the 

 beating upon the drum dramatized the food or buffaloes, just as the 

 thunder does. When there is a voice from the thunder, the people 

 stir about, and naturally seek for shelter. The cry of the singers 

 upon the arrival of the rawhide answers to the voice from the thunder; 

 so in this respect, it is for the tribal blessing as received. 



•The singing and dancing then go on, thus showing the gratitude 

 of the people. It is also a prayer to the Father for future care and 

 protection. Some pray that their sins be cleansed, while others wish 

 for longevity and prosperity. In all, it is a general good time — 

 grievances are forgotten, pains are relieved, sorrows in bereaved 

 families are wiped away, and there is a wish that good-will be estab- 

 lished with the white people. 



GAME OF CHOOSING GRANDFATHERS. 



After going through the first play, as just explained, they lie 

 down on their backs, facing or looking at the stars in the heavens. 

 Two or four of the children (the oldest ones) pass in single file behind 

 the heads of the other children, and each asks the boy or girl who his 

 relatives are; i. e., these boys or girls question each other in the line, 

 at the same time touching the center of the forehead of the one 

 addressed. Thus, one asks, "Who is your father?" The answer is, 

 e. g., "Big-Mouth." The next one asks, "Who is your mother?" and 

 receives the answer, "Bitchea, " and they continue, "Who is your 

 grandfather?" "Two-Babies." "Who is your grandmother?" 

 "Shave-Head." "Who is your uncle?" "Spotted-Corn." "Who is 

 your brother?" "Lone-Man." "Who is your sister?" "Star- 

 Woman." "Who is your nephew?" "One-Dog." "Who is your 



