172 BUEEAU OF AMERICAN ETHNOLOGY [bull, ei 



mont of the phonograph is behoved to be the same as when the song 

 was recorded, hence the transcription indicates the tone actually sung - 

 by the singer. The song is melodic in structure and contains 20 pro- 

 gressions, three-fourths of which are descending intervals. 



Dreams Concerning Animals 



A dream concerning an animal was greatly desired by the Sioux. 

 Brave Buffalo (see pp. 207 et seq., 248 et seq.) said: 



I have noticed in my life that all men have a liking for some special animal, tree, 

 plant, or spot of earth. If men would pay more attention to these preferences and 

 seek what is best to do in order to make themselves worthy of that toward which they 

 are so attracted, they might have dreams which would purify their lives. Let a man 

 decide upon his favorite animal and make a study of it, learning its innocent ways. 

 Let liim learn to understand its sounds and motions. The animals want to communi- 

 cate with man, but Wakagtarjka does not intend they shall do so directly — man 

 must do the greater part in securing an understanding. 



Tliis suggests that a fancy for a certain animal preceded a dream 

 concerning it. 



Shooter, a thoughtfid man and well versed in the old customs, 

 made the following statement, given in the words of Mr. Higheagle, 

 the interpreter : 



All living creatures and all plants derive their life from the sun. If it were not for 

 the sun, there would l)e darkness and nothing could grow — the earth would be without 

 life. Yet the sun must have the help of the earth. If the sun alone were to act upon 

 animals and plants, the heat would l)e so great that they would die, but there are 

 clouds that luring rain, and the action of the sun and earth together supply the moisture 

 that is needed for life. The roots of a plant go down, and the deeper they go the more 

 moisture they find. This is according to the laws of nature and is one of the evidences 

 of the wisdom of Wakag^taqka. Plants are sent by Wakag'tagka and come from the 

 ground at his command, the part to be affected by the sun and rain appearing above 

 the groimd and the roots pressing downward to find the nioistin-e which is supplied 

 for them. Animals and plants are taught by Wakag'tagka what they are to do. 

 Wakag'tagka teaches the birds to make nests, yet the nests of all birds are not alike. 

 Wakag^tagka gives them merely the outline. Some make better nests than others. 

 In the same way some animals are satisfied with very rough dwellings, while others 

 make attractive places in which to live. Some animals also take better care of their 

 young than others. The forest is the home of many birds and other animals, and the 

 water is the home of fish and reptiles. All birds, even those of the same species, 

 are not alike, and it is the same with animals and with human beings. The reason 

 Wakag^tagka does not make two birds, or animals, or human beings exactly alike 

 is because each is placed here by Wakag^tagka to be an independent individuality 

 and to rely on itself. Some animals are made to live in the ground. The stones 

 and the minerals are placed in the ground by Wakag'tagka, some stones l)eing more 

 exposed than others. When a medicine-man says that he talks with the sacred 

 stones, it is because of all the substance in the ground these are the ones which most 

 often appear in dreams and are able to communicate with men. 



All animals have not the same disposition. The horse, dog, bear, and buffalo all 

 have their own characteristics. This is also true of the fowls of the air, the living 

 creatures in the water, and even the insects, they all have their own ways. Thus 

 a man may enjoy the singing of all the birds and yet have a preference for the melodies 



