DEN-SMOUE] TETON SIOUX MUSIC 205 



dreamer, by fiilfillino; th(^ roquiromonts of his dream, would become 

 possessed of supernatural power, in the exercise of which he would 

 use the sacred stones. This power would be shown in an ability to 

 cure sickness, to predict future events, and to tell the location of 

 objects beyond the range of his natural vision. The stones were 

 the native brown sandstone, usually spherical in shape, though 

 oval stones and stones slightly flattened were also used, the prin- 

 cipal requirements being that they should be regular in outline and 

 untouched by a tool. The symbolism of the stones was given by 

 Chased-by-Bears ' as follows: 



The outline of the stone is round, having no end and no beginning; like the power 

 of the stone it is endless. The stone is perfect of its kind and is the work of nature, 

 no artificial means being used in shaping it. Outwardly it is not beautiful, but its 

 structure is solid, like a solid house in which one may safely dwell. It is not com- 

 posed of many substances, but is of one substance, which is genuine and not an 

 imitation of anything else. ^ 



The term used by the Sioux in speaking of these stones is tuylcay' , 

 said to be an abbreviation of tuijha'sila, 'grandfather.' The word 

 tuijl'aij' is an example of the ''sacred language" mentioned on p. 120. 

 Riggs (in the Dakota Dictionary) gives the meaning of this word 

 as, "In the sacred language, a stone, and the moon."' Thus is it seen 

 that the term "sacred stones," used in the present work, is not a 

 translation of tuylcay', but is a term expressing more nearl}^ the idea 

 in the mind of the Sioux. (Cf. footnote, p. 88.) 



It is said that a medicine-man, in demonstrating his power to acquire 

 information l)y means of the sacred stones, sends them long distances. 

 After a time the stones return and give him the desired informa- 

 tion. He is the only person who can understand what they say, 

 and therefore he repeats their message to the man who requested 

 him to make the inquiry. During a demonstration for the curing 

 of the sick it is said that the stones, flying through the air in the 

 darkened tent, sometimes strike those who have refused to believe 

 in them. This power of the sacred stones to move through the air 

 is connected in the mind of the Sioux with Ta'huskaijsTcaif , this term 

 being composed of ta'lcu, 'something', and slcayskarj' (defined by 

 Riggs as "v. red. of skai] ; to stir, move about, change place"). Several 

 of the writer's most reliable informants, after consultation, expressed 

 the opinion that Ta'ku.skar).skar)' could correctly be said to be one of 

 the native Dakota gods. Pond regards this as one of the native 

 gods, and writes: "The significance of the term 'Taku.^kai].skai}' is 

 that which stirs. This god is too subtle in essence to be perceived 



' See Chased-by-Bears' account of the meaning of the Sun dance, p. 95. Other symbolisms are noted 

 on p. 77, footnote. 

 * .\n emphasis on genuineness is found also on i)p. 173, 330. 



