446 A STUDY OF SIOUAN CULTS. 



wolf bowls at night. Fig. 13, Moon songs. Fig. 14, Crow songs. The 

 crow flies around a dead body which it wishes to devour. Fig. 18, Shade 

 songs. There is a Wakanda who makes shade. Fig. 20, song of the 

 Small Rock. Fig. 22, songs of the young Moon. Fig. 23, songs of the 

 Bnftalo Bull. Fig. 27, Owl songs. The owl hoots at night.') 



§ 128. Miss Fletcher has given us a very interesting account of "The 

 Eeligious Ceremony of the Four Winds or Quarters, as observed by 

 the Santee Sioux." "Among the Santee (Sioux) Indians the Four 

 Winds are symbolized by the raven and a small black stone, less than 

 a hen's egg in size." "An intelligent Santee said to me : 'The worship 

 of the Four Winds is the most difficult to explain for it is the most 

 complicated.' The Four Winds are sent by the 'Something that 

 Moves. '"^ There is a "Something that Moves" at each of the four di- 

 rections or quarters. The winds are, therefore, the messengers or ex- 

 ponents of the powers which remain at the four quarters. These four 

 quarters are spoken of as upholding the earth, ^ and are connected 

 with thunder and lightning as well as the wind.^ * # * 



"My informant went on to tell me that the S])irits of the four winds 

 were not one, but twelve, and they are spoken of as twelve."^ (See 

 § 42.) 



§ 129. In Tah-koo Wah-kon, pp. 64, 65, Eiggs says: 



This j;oil is too subtle iu essence to be perceived by the senses, and is as subtle in 

 disposition. He is present everywhere. He exerts a coutrolliuf; influence over 

 instinct, intellect, and passion. He can rob a man ot the use of his rational faculties, 

 and inspire a beast with iurelligence, so that the hunter will wander idiot-like, while 

 the game on which he hoped to feast his family at night escapes with perfect ease. 

 Or, if he please, the god can reverse his inlluence. He is much gratified to see men 

 iu trouble, and is particularly glad when they die in battle or otherwise. Passionate 

 and capricious in the highest degree, it is very difficult to retain his favor. His 

 symbol and supi)Osed residence is the bowlder (see Big Rock and Small Rock, $ 127), 

 as it is also of another god, the Tnnkan. 



Pond assigns to him the armor feast and inipi or vapor bath (called 

 steam or sweat bath). He says :* 



The armor feast is of ordinary occurrence when the provisions are of sufficient 

 abundance to support it, in which the warriors assemble and exhibit the sacred 

 implements of war, to which they burn incense around the smoking sacrifice. 



§ 130. In October, 1881, the late S. D. Hinnuui read a paper before the 

 Anthropological Society of Washington, eutitled "The Stone God or 



'Monrnins and^War Customs of the Kansas, in .Am. Katuralist, July, 1885, pp. 676, 677. 



-That is. t!ie TatuskaijSkai). 



■ Geikie, in liis Hours with the Bible (Sew York : James Pott. 1881), Vol. i, p. 55, has the following 

 quotation from Das linch Henoch, edited by Dillmann, Kap. 17, 18: " And I saw the aornerstone of 

 the earth and tlie four winds wliicli bear up the earth, and tlie HrniaiBent ut heaven." 



•Note that both tlie T.ikiiskaiiskai), the "Something tliat Moves," and the Wakil)yai) or the Thun- 

 der-beings, are associated with war. — j. o. D. 



■'• Kept. Peabody Museum, Vol. Ul. p. 289. and note 1 . The use of the number twelve in connection v\ith 

 the ceremony of the Four Winds finds a counterpart in the <^sa^■r■ initiation of a female into the se- 

 cret society of the tribe; the Osage female is rubbed from head to foot, thrice in front, thrice on each- 

 side, and thrice behind, with cedar needles.— J. 0. D. 



•iMinn. Hist. Soc. Coll., Vol. u. pt. 3. p. ii. 



