144 BUREAU OF AMERICAN ETHNOLOGY [bull. 33 



Indians, thus securing peace between the Sioux and the Chippewa. 

 They agreed also in the statement that the woman hid in the water 

 four days, her face being concealed by a broad lily pad. In minor 

 details the accounts differ somewhat. The first part of the following 

 account was given by a Lac du Flambeau Chippewa antl the remainder 

 by one of the Bad River Band living at Odanah, Wisconsin. These 

 two narratives were the clearest and most authoritative secured by 

 the writer, and they are given, combined, as nearly as possible in the 

 words of the interpreters. 



"VMien the Sioux were fighting the white men a party of them were closely pursued, 

 and one woman, unable to keep up with the warriors, hid in a pond of water. There 

 she stayed four days, submerged in the shallow water at the edge of the pond, with a 

 lily leaf over her face. At the end of four days she heard a voice say, "The people who 

 have been killing your friends are about to eat; come and share their food." The 

 woman was afraid to leave her hiding place. Soon she heard the voice again, saying, 

 "Come; I am calling you to come." At last she believed the voice and came from 

 the water. The voice said, "Keep right on this path and I will see you after awhile." 

 The next the woman knew she was among soldiers and eating with them. She could 

 see them, but they could not see her. After eating she started in the direction her 

 people had taken. Then she saw the person whose voice she had heard. He was a 

 manido^ and appeared in the form of a white man. He gave her directions for making 

 the drum, taught her the songs which should be sung with it, and told her that by 

 means of it the Sioux would make friends with all their enemies. He told her that the 

 women could sing with the drum, but that only the men could dance aroimd it; he also 

 told her that when the first drum was finished he would come down to it and that two 

 men must l^e offered to him in return for his gift of the drum. 



The woman told the men how to make the drum. When it was finished and the 

 singers had learned the songs they all gathered around it. The instant that the drum- 

 mers struck the drum for the first time ' the manido^ appeared again and the two men 

 who had made the drum fell dead beside it. 



It is said that the drums now given by one tribe or band to another 

 are similar to the one made at the direction of the manido', and that 

 the same songs are stiU sung. Thus the songs used at aU important 

 points of the Drum-presentation Ceremony witnessed by the writer 

 were Sioux songs and were credited to the Sioux. When a drum is 

 transferred the proper songs are carefuUy taught to the members 

 of the new drum party by the leading singers of the party presenting 

 the drum. 



During the dancmg which precedes and follows the presentation 

 each tribe smgs its own songs, the Chippewa using certain of their 

 war songs on these occasions. In accordance with this custom, 

 typical Chippewa songs are interspersed with the Sioux ceremonial 

 songs in the foUowing narrative, but the songs of the two tribes are 

 considered separately in the tabulated analyses. 



Drums of two types may be given in this ceremony. These differ 

 slightly in size and in elaborateness of decoration. The larger is 



I A certain formality attends the first stroke on the drum made by the person to whom the drum Is 

 given (see p. 171).— F. D. 



