hoffmam] MORTUARY SERVICES 95 



didate also returned and was again placed on the left of the first group 

 of officiating medicine men, and almost every one of the male members 

 joined in a ceremonial smoke. In a short time the left-hand member of 

 the first group of four, Mo'pet, began to tap tbe drum, wbile the other 

 accompanied him with rattles, and as the candidate approached, sur- 

 rounded by about a dozen men and women, Nio'pet began to chant: 



'•My grandson will now be placed on the right path; he shall learn 

 to feel the strength of the Mitii'wit and to be able to survive all danger. 

 He shall be taught how to obtain life from Mashii' Ma'nido. It is a 

 pleasure to see the goods and other presents before us ; it shows good 

 will toward the Mitii'wit and reverence for the teachings of our fore- 

 fathers — the whiteheads. Always live up to what you are taught." 



During tbis recitative chant the candidate moved his body slightly 

 ii] i and down by gently flexing and extending the limbs, while those 

 surrounding him indulged in more active movement, dancing slowly a 

 little toward the right and back again to the left by hopping on both 

 feet just sufficiently to clear the ground. The movement of the figures 

 and the sound of footfalls was in unison with the drumming. At the 

 conclusion of the dance all returned to their seats, while the drum was 

 pushed to the next singer, M'aqtawa'pomi. 



After a pause the drumming continued, the candidate again presented 

 himself with his friends, and the chant was renewed. The recitations 

 continued in this manner, differing from the preceding night's program 

 only in individual variations in the songs relating to the Mitii'wit, its 

 origin, benefits, and success. At intervals also one or another of the 

 chief singers would again allude to the death of Na'qpote, the brother 

 of Ma'niibush, and his abode where he awaits the arrival of the shades 

 of those who die. In this manner the mortuary services, occupying the 

 interval of time from the beginning of the ceremonies until about 1 

 oclock, were conducted. The belief was expressed that Na'qpote had 

 permitted the shade of the dead medicine man to return to the medicine 

 lodge, there to abide from the commencement of the ceremony until its 

 conclusion, and thus to behold the fulfillment of the promise made at his 

 own grave. 



At midday the medicine women brought food to the singers and 

 their assistants in the ceremony, while many of the other medicine 

 men left the iuclosure and took dinner with their families, who were 

 encamped near by. An hour or more was consumed in this way, and 

 when all returned to their seats withiu the inclosure, ceremonial 

 smoking was indulged in for a short time. During this interval the 

 usher called upon someone to assist him iu removing the blankets and 

 mats from the horizontal pole from which they were suspended, and to 

 carry them to the western end of the inclosed area, where the candi- 

 date was to kneel. Here they were spread out, one overlapping the 

 other toward the center of the iuclosure, so as to form a covered space 

 of a yard in width and 3 or 4 yards in length. 



