118 BUREAU OF AMERICAN ETHNOLOGY [bull, ei 



on the pol6, being securely fastened to the short branch left for the 

 purpose. At the intersection of the pole and the crossbar there 

 was tied with rawhide thongs a bag, which constituted one of the 

 offerings made by the Leader of the Dancers. This bag was about 

 2 feet square, made of rawhide decorated with beads, tassels, and 

 fringe, and was wrapped in cherry branches 4 or 5 feet long which 

 completely concealed it. Inside the bag was a smaller bag of tanned 

 buffalo hide containing the offering, which consisted of a large piece 

 of buffalo hump, on a sharpened stick painted red. The stick was 

 Cottonwood and, according to Mato'-kuwa' (Chased-by-Bears), sym- 

 bolized the arrow with which the buffalo had been killed and also 

 the picket stake to which a horse stolen from an enemy, was fastened 

 when it was being brought to the camp. The additional offerings 

 fastened to the crossbar were two effigies (see pi. 21) cut from raw- 

 hide, one in the form of an Indian and the other in the form of a 

 buffalo, indicating that the enemy and also the buffalo had been 

 conquered by supernatural help. To the crossbar were fastened 

 also the thongs, or cords, by which the men would be suspended. 

 One cord was made ready for each man, the middle of it being fast- 

 ened to the crossbar and the two ends hanging, to be fastened to 

 the sticks passed through the flesh of the man's chest. At the top 

 of the pole was hung a tanned robe of buffalo calfskin. In the later 

 ceremonies a banner of red list cloth was used instead of the buffalo 

 robe. 



After painting the sacred pole, the Intercessor examined the hole 

 which had been prepared for its erection, in which he placed an 

 abundance of buffalo fat. It was said that, while doing this, he 

 ''prayed and talked in a low voice." 



The command to raise the pole was followed by absolute silence 

 on the part of the assembled people. Thus they watched the pole 

 as it was raised slowly and carefuUy by the men who had brought 

 it to the camp. The moment it was in place all gave way to cheers 

 and rejoicing, and the three following songs were sung. These 

 three songs were recorded by a man said to be the only Teton Sioux 

 living (1911) who had filled the office of Intercessor. These songs 

 comprised part of the instructions he received from the man who 

 preceded him in that office. The singer was about 80 years of age 

 when the songs were recorded. (See p. 88.) 



