72 BUREAU OF AMERICAN ETHNOLOGY [bull. 6i 



were placed two buffalo chips, which were used in lighting the cere- 

 monial pipes. Sweet grass also was made ready for lighting the pipes. 

 Fresh sage was spread on the ground in the rear of the square, and on 

 this was laid a buffalo skull painted with red lines and having the open- 

 ings filled with sage. (See pp. 64, 185.) The noseof the skull was near, 

 but did not touch the side of the square. Strips of red flannel were 

 tied on the horns. Back of the buffalo skull stood a pipe rack formed 

 of two upright sticks, each having a crotch at the top, between which 

 was laid a cross-bar; the whole was painted blue. This pipe rack 

 was similar to that used in the Sun dance, but the position of the 

 pipe (or wand) was reversed, the bowl of the Sun-dance pipe resting 

 against the forehead of the buffalo skull, as shown in plate 20, while 

 the Hui]ka pipe was placed with the stem toward the skull. If more 

 than one child was to be "sung over," there was a pipe for each, beneath 

 which was laid the white eagle-plume to be tied on the head of the 

 child during the ceremony. The rattle to be used by the itaij'cai) 

 leaned against one of the posts of the pipe rack. Against the pipe 

 rack was placed also an ear of corn on a stick, decorated in blue as 

 shown in plate 3. It was essential that this be particularly regular 

 in form, with an even number of kernels arranged in straight lines.^ 

 Thus the ceremonial articles comprised the ear of corn, the deco- 

 rated pipe (or wand), the pipe rack and the tuft of white down, and 

 also a bunch of shed buffalo hair which was used in the ceremony. 

 These were provided by the man who performed the ceremony, who 

 kept them wrapped in a red cloth. The preparation of the lodge was 

 completed by the erection aromid it of a barricade of hides, so placed 

 as to keep spectators at a proper distance. 



The Teton Sioux were not originally an agricultural people, and 

 the use of corn in this ceremony formed the subject of considerable 

 inquiry. In response to this inquiry the writer was told the follow- 

 ing legend of the coming of the corn, which, in its final form, is given 

 in the words of the interpreter, Mr, Higheagle; 



There was an old couple living on the bank of a river. They had been married a 

 long time, but did not have any children, though they had often asked W'akag'taijka 

 to send them a child. This special request was always made when they were in the 

 sweat-bath booth. On one of these occasions, while they were praying, they heard 

 some one outside saying that their prayer had been heard and would be granted on 

 the following morning. They were very much pleased and felt overanxious. 



On the next morning the old man went out, and there, right in front of the door, 

 peejaed out of the ground a greenish opening of some seed — out of the ground. The 

 old man was very much excited, and, not knowing what to do, they both went into 

 the sweat-bath booth and asked what they should do. As before, they heard a voice 



' Articles for ceremonial use were required to be as perfect as possible. Cf. choice of the buffalo skull, 

 and the tree for the sacred pole, in the Sun dance (pp. 102,111), also the ax used in cutting tbetree (p. 112). 

 The sacred stones were regular in outline and untouched by a tool (p. 205). Purity of life was required of 

 leaders in all ceremonies. See also the statement on p. 173, footnote, thai what is genuine should be pre- 

 ferred to what is artificial. 



