502 THE LITTLE SPOTTED BUFFALO. [PrH, ANN. 40, 
the lists given by Morgan and Galland are lists of Sauk, and not 
Fox, gentes. See The American Anthropologist, n. s. 26, p. 96. 
Hence we are not concerned with them. However, the name of the 
gens under discussion is contained in neither Jones’s list of Fox gentes 
nor my own. But I think we may account for the discordant gens in 
the following way. The Peters family are Sauk by descent in the patri- 
lineal line. Obviously Paga‘ama’wii'ag*" corresponds to Puc-ca- 
hum-mo-wuck (Ringed Perch) in Forsyth’s list of Sauk gentes (in 
1827). This form is the animate plural and certainly corresponds 
to Galland’s Pau-kau-hau-moi (untranslated) which is a corrupt 
animate singular and is the same as the Fish clan (gens) among the 
Sauk, which clan (gens) is called Pa comwa by Skye apud, M. R. 
Harrington, Sacred Bundles of the Sac and Fox Indians, p. 163, 
Anthrop. Pub. Mus. Univ. Pa., vol. iv. Skinner’s Pakahamouwi’- 
‘sujik is an animate plural; the varying termination is simply a differ- 
ent way of expressing the idea that certain people belong to such and 
such a gens. See Skinner, Observations on the Ethnology of the 
Sauk Indians, in Bull. of the Public Museum of the City of Milwau- 
kee, vol. 5, 1923, p. 13, and Michelson, American Anthropologist, 
n. s. 26, p. 96. In short we have an account of how the perform- 
ance should be carried out im an orthodox manner, not necessarily 
as it actually is. 
Some comparative notes are not out of place. Obviously the narra- 
tive of how the blessing was gbtained is ex post facto. The ideas, 
however, are in absolute agreement with Fox religious views. 
Causing a manitou to take pity on one because one has fasted till he 
‘can not keep from stumbling is common among narratives of this 
nature; see for example Michelson, The Mythical Origin of the White 
Buffalo Dance of the Fox Indians in this volume. And the trans- 
formation of one bestowing the blessing from animal to man, and vice 
versa, occurs elsewhere; see Michelson, The Owl Sacred Pack of the 
Fox Indians, Bull. 72, B. A. E., pp. 39, 40. Even the externals and 
objects of the ceremony often have their counterparts in other Fox 
ceremonies. Thus, four dances, blowing the flutes before dances, 
the alternate dancing and eating, closing the entrances to the wickiup 
(bark house; to-day planks nearly always replace the bark sides) 
during the eating, ending the ceremony by nightfall, prayer to the 
Spirit of Fire, prayers for long life, freedom from disease, that one 
may not stand around shamefacedly in war, and victory over the 
foe—all occur in several other Fox gens festivals. So does a curse 
against any one who speaks against the land of the Foxes. Throw- 
ing the bones at the base of an oak tree also occurs elsewhere: see 
Michelson, The Owl Sacred Pack of the Fox Indians, Bulletin 72, 
p. 19. So, too, the tying of puppies to an oak tree occurs in other 
gens festivals of the Fox Indians. Speeches interspersed with the 
