184 BUREAU OF AMERICAN ETHNOLOGY [bull, ei 



Analysis. — Three renditions of this song were recorded, with an 

 interruption of the time between the repetitions. In this, as in 

 many similar songs, the time was not strictly maintained. From 

 the beginning of the song to the fifth measure before its close the 

 melody is framed on the chord F sharp-A-C sharp-E, a minor triad 

 with minor seventh added. Other tones occur, and the descending 

 fourth C sharp-G sharp is noted, but this chord is felt as a frame- 

 work. The song closes with a repetition of the descending minor 

 third E-C sharp. The song is melodic in structure, and about two- 

 thirds of the intervals are descending progressions. 



See plot of this melody on page 204. 



DREAM OF THE CROW AND OWL 



^iya'ka in his youth dreamed of a crow and an owl. His nar- 

 rative as here given reveals the manner in which a dream was sought 

 and also the importance attached to it: 



All classes of people know that when human power fails they must look to a higher 

 power for the fulfillment of their desires. There are many ways in which the request 

 for help from this higher power can be made. This depends on the person. Some 

 like to be quiet, and others want to do everything in public. Some like to go alone, 

 away from the crowd, to meditate upon many things. In order to 'secure a fulfillment 

 of his desire a man must qualify himself to make his request. Lack of preparation 

 would mean failure to secure a response to his petition. Therefore when a man makes 

 up his mind to ask a favor of Wakaq^taqka he makes due preparation. It is not fitting 

 that a man should suddenly go out and make a request of Walvag^tagka. When a 

 man shuts his eyes, he sees a great deal. He then enters his own mind, and things 

 become clear to him, but objects passing before his eyes would distract him. For 

 that reason a dreamer makes known his request through what he sees when his eyes 

 are closed. It has long been his intention to make his request of Wakaij^tagka, and 

 he resolves to seek seclusion on the top of a butte or other high place. When at last 

 he goes there he closes his eyes, and his mind is upon Wakag'tagka and his work. 

 The man who does this usually has in mind some animal which he would like for pro- 

 tection and help. No man can succeed in life alone, and he can not get the help he 

 wants from men; therefore he seeks help through some bird or animal which Wakar)'- 

 tagka sends for his assistance. Many animals have ways from which a man can learn 

 a great deal, even from the fact that horses are restless before a storm. 



When I was a young man I wanted a dream through which I could know what to 

 depend upon for help. Having this desire, I went to a medicine-man ['] and told 

 him about it. He instructed me what to do, and I followed his instructions in every- 

 thing. He told me to get four well-tanned robes, with one for my own use, also a 

 decorated pipe and offerings of tobacco, and to appear before him on a certain day 

 prepared to seek my -vision. I prepared the articles as he directed and went to him 

 on that day. He painted my face white, and before leaving him we went together 

 into the sweat lodge, and while we were there he told me of his own dream and gave 

 me an idea of what a dream was like. I had already selected a hill on which to await 

 my dream, and after leaving him I went to this hilltop to follow his instructions. [^] 



[1 In a similar manner Lone Man consulted a medicine-man in his youth. (See p. 214.)] 

 [2 Of. Old Buffalo's fasting vigil on a hilltop, pp. 274-275.] 



