uoRSEv.l PRAVEKS TO THE DEAD. 493 



The Assinuiboines uever piououiice the name of Tchatka [i. e., Catka, or, Left Hand, 

 ii former chief] but with respect. They believe that his shade guards the sacred tree ; 

 that he has power to procure them abundance of buft'alo and other animals, or to drive 

 the animals from the country. Hence, whenever they pass they otter sacritices ; they 

 jiresent the calumet to the tutelary spirits and manes of Tchatka. He is, according 

 to their calendar, the Wali-kon-taugka par excellence, the greatest man or genius 

 that ever visited their nation.' 



PHAYEKS TO THE DEAD, l.VCLUDING ANCESTORS. 



§ 285. Riggs says^ that the Dakota pray to the spirits of their de- 

 cea.secl relatives. [See §§ 67-71.] And in his account of the Assiuni- 

 boin, Smet says : 



The Assinuiboines esteem greatly a religious custom of assembling once or twice a 

 year around the graves of their innncdiate relatives. These graves are ou scattolds 

 about 7 or 8 feet above the surface of the ground. The Indians call their dead by 

 name and otter to them meats carefully dressed, which they i)lace beside them. The 

 ceremony of burj-ing the dead is terminated with tears, wailiugs, bowlings, and mace- 

 rations of all present. They tear the hair, gash the legs, and at last they light the 

 calumet, for that is the Alpha and Omega of every rite. They offer it to the shailes 

 of thedeparted and entreatthem not to injure the living. During their ceremonious 

 repasts, in their excursions, and even at a great distance from their graves, they send 

 to the dead puffs of tobacco smoke and l)urn little pieces of meat as a sacrifice to 

 their memory. 



^ 286. Before consulting the tutelary spirits [see * W] or addressing the dead, they 

 begin by kindling the sacred lire. This tire must be struck from a flint, or it must 

 reach them mysteriously by lightning, or in some other way. To light the sacred 

 fire with a common fire would be considered among them as a grave and dangerous 

 transgression.^ 



METAMORPHOSES AND THE TRANSMIGRATION OP SOULS. 



^ 287. They believe in transformations, such as are described in Ovid, and they 

 think that many of the stars are men and women translated to the heavens. They 

 believe in the transmigration of souls. Some of the medicine men profess to tell of 

 what occurred to them in bodies previously inhabited for at least six generations 

 hack. [See H 260, 267.] 



EXHORTATIONS TO ABSENT WARRIORS. 



§ 288. Among the Teton it has been customary for those remaining 

 at home to make songs about the absent warriors, callingthem by name, 

 as if they could hear the si>ealcers. This Dakota custom agrees witli 

 what has been recorded of the Omaha.^ 



Bushotter has tokl of another Teton custom. The kindred of a slain 

 warrior make songs in his honor, and sing them as they mourn for his 

 death. 



MYSTEEIurS MEN AND WOMEN. 



§ 289. Lynd says : 



Certain men profess to have an unusual amountof the wakanor divineprinciple in 

 them. By it they assume the working of miracles, laying on of hands, curing of the 



' Western Missions and Missionaries, p. 204. ^ Western Missions and Missionaries, p. 243. 

 2Am. Antiq.. vol. v, 1883, p. 149. ' Om. Sociology, Third Ann. Eept. Bur. Eth., p. 325. 



