62 Field Columbian Museum — Anthropology, Vol. IX. 



of a mile wide. The camp-circle must always be located on the south 

 bank of a river ; it is symbolic of the circle of stars overhead, which 

 is often called the camp-circle. It is also likened to a big tipi with its 

 entrance facing east, and bearing the same name as the door of the 

 tipi. 



Unlike the Arapaho, tribal divisions prevail among the Chey- 

 enne, and their camp-circle is in conformity to this system. The 

 following (see PI. XIX.) is a list of the divisions in order, beginning 

 with the first and most important, that on the south side nearest the 

 opening, the last named occupying the northeastern section of the 

 circle nearest the opening and opposite the first division: 



1. Aorta. 



2. Arrow-men. 



3. Ridge-men. 



4. Outlaw. 



5. Poor. 



6. Sutayo. 



7. Hive. 



8. Prominent Jaws. 



9. Ute. 



10. Cheyenne Sioux. 



11. Grasshoppers. 



12. Eaters. 



13. Young-White-Wolf. 



This list, with the relative positions of the divisions, as shown on 

 the diagram, has been prepared after much inquiry and the sifting 

 of conflicting testimony. The list does not agree with that of 

 Mooney or Grinnell ; it is quite possible that no two lists made to-day 

 by different investigators would agree. 



THE PARTICIPANTS. 



Foremost among the active participants of the dance is the one 

 who made the vow, heretofore spoken of in these pages as the 

 Pledger, and who hereafter will be called the "Lodge-maker." He 

 corresponds to the mythical Erect-Horns. Second only in the rank 

 to the Lodge-maker is his female associate, generally, though not 

 always, his wife. As will be seen, both in the account of the cere- 

 mony itself and in the myth of the origin of the ceremony, it is 

 entirely proper to take as associate for the ceremony the wife of 

 another man. The Lodge-maker is present during the whole, and 

 his wife most of the time of the secret rites in the sacred lodge, but 



