188 BUREAU OF AMERICAN ETHNOLOGY [bull, ei 



Analysis. — Two renditions of this song were recorded, the prin- 

 cipal difference between them being that in the second rendition 

 the half note at the end of the third measure was sung a quarter 

 note and the last note of the following measure a half note, thus 

 comprising five counts in the two measures, but distributing them 

 differently. The intonation was wavering throughout the ren- 

 ditions, making the song especially difficult of transcription. This 

 was undoubtedly due in part to the presence of the accidental. 

 It was clearly the intention of the singer to differentiate the tones 

 transcribed respectively as D sharp and D natural, but the interval 

 between the two was not always an exact minor second. As 

 already stated, the minor second is not of frequent occurrence. 

 It is frequently sung too small, but not with sufficient uni- 

 formity to justify the belief that a definite interval smaller 

 than a semitone is in the mind of the singer. The measure trans- 

 cribed in 3-8 time was uniformly sung in all the renditions. The 

 melody tones are those of the second five-toned scale with the fourth 

 raised a semitone as an accidental. The song is melodic in struc- 

 ture and has a compass of 12 tones. 



Siya'ka said further: 



The HUtop where I had my dream was quite a distance from the camp. My friends 

 knew I had gone there, and in the early morning they sent a man with my horse. I 

 came home, and the first thing I did was to take a sweat bath. In the lodge with 

 the medicine-man I told him my dream. 



I was a young man at that time and eager to go on the warpath and make a name 

 for myself. After this dream, my stronghold was in the east, but the west was also 

 a source from vhich I could get help. All the birds and insects which I had seen in 

 my dream were things on which I knew I should keep my mind and learn their ways. 

 When the season returns, the birds and insects return with the same colorings as the 

 previous year. They are not all on the earth, but are above it. My mind must be 

 the same. The elk is brave, always helping the women, and in that way the elk 

 has saved a large proportion of his tribe. In this I should follow the elk, remembering 

 that the elk, the birds, and the insects are my helpers. I never killed an elk nor 

 ate its flesh. The birds that continually fly in the air I would not kill. I may kill 

 water birds and grass birds if suitable for food, but only these. 



Siya'ka was deeply affected by the telling of this dream and the 

 singing of the songs. Shaking hands with the writer, he said that 

 he had given her his most cherished possession.^ 



Two Shields related the following dream, wliich is a tradition in the 

 tribe, and sang the song which is said to have been received in the 

 dream : 



Many years ago a war party were in their c-amp when they heard what they believed 

 to be the song of a young man approaching them. They could hear the words of the 

 song and supposed the singer was one of their party, but as he came nearer they saw 

 that he was an old wolf, so old that he had no teeth, and there was no brush on his tail. 



1 Siya'ka's narrative was given in November, 1912; he died in March, 1913. 



