138 Anthropological Papers American Museum of NaturaUIistory. [Vol. XXI, 



At the fourth song, the tree-cutter strikes the tree, which is then cut down. All the 

 poles are cut and put into the four wagons to be taken to the dance site. The Builder 

 next says, "I want the boys to go for some ground-cedar ( = juniper?)." They go, 

 pack cedars on a horse's back, and bring the best cedar to the Builder, who calls on 

 members of the Night-hawk and Big-Ear-Hole clubs, and says, "Help put up the 

 lodge poles." The Sioux club and Last Dancers also assist in the erection of the 

 lodge. Three of the poles are tied together near their ends' with red willow branches 

 and ground-cedars. A hide is wrapped over the willows and ground-cedars. This 

 skin is taken, turned to the flesh side, and painted black. When this has been done, 

 they all take hold of the poles and raise them. Other poles are set up on this founda- 

 tion. The builders stand aside, and then go home. 



The next morning 1 the Builder goes to several lodges, asking for the loan of lodge 

 covers. Some people refuse. Two lodge covers are borrowed for use with the adop- 

 tion lodge. The inside of the lodge has to be prepared. The remaining ground-cedars 

 are spread in the middle, and charcoal is mashed up. Then a tall young man is called. 

 The Builder and his wife sit near him, and another woman also sits by him. The 

 charcoal is spread in front of the quartet, three of whom take the charcoal in their 

 hands, while the Builder shakes his rattle and sings. The three others do not sing, 

 but move their hands. When the song is ended, they put out their hands and pre- 

 tend to throw the charcoal away. This procedure is gone through with two other 

 songs, after which the charcoal is actually thrown on the site of the rectangular altar 

 to be marked out later. The Builder then takes the charcoal and spreads it over the 

 area of the oblong. Then they leave the lodge. 



The ' father ' now summons his particular Tobacco chapter, such as the Otters, 

 Pines, or whatever group he belongs to. They assemble in a large tipi and begin to 

 paint. There are two painters, one on each side of the lodge. They 2 carry their medi- 

 cine bags on their backs. These bags are smoked with isk incense, and are opened 

 and set to face the door. The people send for a willow branch. When it has been 

 brought in, they tie a kerchief to it. The ' father ' sends for his ' son.' When he 

 arrives, one of the painters is asked to paint him; if he refuses, the other painter is 

 requested to do the work. The girls participating are painted by the women, while 

 one of the two painters paints the (male) dancers. The tyro doffs all his clothes, 

 and is re-clothed by his ' father.' All those present rise. The singers sing a special 

 song used when going out of the preliminary lodge. The person carrying a crown of 

 ground-cedar moss gives it to the woman who is to lead the procession, and she is 

 further given a pipe with tobacco. Four different songs are sung before they start out. 

 At the fourth song they make their exit. No one is supposed to pass in front of the 

 leader. After walking a certain distance, they stop and sing four songs there. They 

 repeat this at, two other halting places, then they enter the adoption lodge. The 

 women are carrying their medicine-bags on their backs; they pass around the altar 

 and set down their bags so that they face the altar. Then they call for one of the 

 best war-captains, one who has killed a whole family of enemies. He stands by the 

 door, and some rotten wood is laid before him. Then he begins to recite his deeds. 

 Taking up one stick, he says, " I went out with a war party from the Bighorn to Rose- 

 bud, and killed a whole family without getting shot. I hope all the people here will 



Jit is not certain whether the borrowing of lodge covers occurs on this or the following day. 

 2 The women? 



