512 BUREAU OF AMERICAN ETHNOLOGY [bull, ei 



The remainder of the progressions show a greater variety than is 

 found in a majority of the Sioux songs. This appears to be a charac- 

 teristic of the more modern songs. All the tones of the octave 

 except the sixth and seventh are present in the melody. The song 

 begins and ends on the same tone, a somewhat unusual feature in 

 both Chippewa and Sioux songs. (See song No. 82.) This song was 

 recorded at Sisseton. (See below.) 



Sioux Songs Recorded at Sisseton, S. Dak. 



All the songs of this group were recorded among the Santce Sioux 

 at Sisseton, S. Dak., at the opening of the writer's work among the 

 Sioux. This place was selected because Sioux from this locality 

 frequently visit the Chippewa, among whom the writer's previous 

 work had been done, and it was thought that this acquaintance would 

 facilitate the work. It was impossible, however, to secure a satis- 

 factory interpreter at Sisseton, and most of the songs recorded there 

 were translated from the phonograph record by Mr. Higheagle. 

 Many of these songs were familiar to the Standing Rock Sioux and 

 were identified by them when the records were played. In one 

 instance a Standing Rock singer supphed words which were missing 

 from the Sisseton rendition of a song. A few Sun-dance songs were 

 recorded, but these were said to belong to the San tee ceremony and 

 were accordingly discarded. It is, however, interesting to note 

 Sioux material from more than one locality, and the songs are there- 

 fore included in the series. Other Sisseton songs are Nos. 95, 96, 

 97, 189, 190. The words of the songs recorded at Sisseton are in the 

 Santce dialect. (See p. 2.) 



On July 4, 1911, the writer attended a gathering of Indians 

 on the Sisseton Reservation. The number of dancers was small 

 compared with that at Standing Rock, and the striking contrast indi- 

 cates the progress of the Sioux away from the old customs. A little 

 group of dancers facing the setting sun is shown in plate 82. One 

 of the mounted men was Good Thunder, the chief, who wore a gold- 

 braided uniform and acted as " marshal of the day," and the other was 

 a mounted Indian poUceman. In the same plate is shown also 

 the prairie on this reservation, which is more rolling than that at 

 Standing Rock. 



The three following songs are known at Standing Rock as songs of 

 the Ticketless society. The term "society ' ' is here a misnomer, being 

 appUed by the Sioux to those who were first dropped from the list of 

 those receivmg rations and accordingly had no "ration tickets." Such 

 Indians were supposed to be able to provide for themselves, and for 

 that reason were expected to show unlimited generosity toward their 

 friends. The designation was used for only four or five years and 



