rtsHixol WORSHIP OF THE HUNTER GODS. 33 



rank). Diiriug these recitatious, responses like those of the litauy in 

 the Church of England may be heard from the whole assembly, and at 

 their close, at or after sunrise, all members flock around the altar and re- 

 peat, prayer-meal in hand, a concluding invocation. This is followed by a 

 liberal feast, principally of game, which is brought in and served by the 

 women, with additional recitations and ceremonials. At this feast, por- 

 tions of each kind of food are taken out by every member for the Prey 

 gods, which portions are sacrificed by the priests, together with the 

 prayer plume-sticks, several of which are supplied by each member. 



CEREMONIALS OF THE HUNT. 



Similar midnight ceremonials, but briefer, are observed on the occa- 

 sion of the great midwinter tribal hunts, the times for which are fixed 

 by the Keeper of the Ueer Medicine, the master and warrior priests of 

 the SA-ni-a-k'ia-kwe ; and the religious observances accompanying and 

 following which would form one of the most interesting chapters con- 

 nected with the fetich worship of the Zuiiis. 



These ceremonials and tribal liuuts are more and more rarely ob- 

 served, on account of the scarcity of game and of the death a few years 

 since of the warrior priest above mentioned, without whose assistance 

 they cannot be performed. This position has been recently refilled, and 

 I hope during the coming winter to be enabled, not only to witness one 

 of these observances, but also to join in it ; a privilege which will be 

 granted to me on account of my membership in the order of the Priest- 

 hood of the Bow. 



Any hunter, provided he be one privileged to participate in the above- 

 described ceremonials — namely, a Prey brother — sui)i)lies himself, when 

 preparing for the chase, not only with his weapons, &c., but also with 

 a favorite or appropriate prey fetich. In order to procure the latter he 

 proceeds, sooner or later before starting, to the House of the Deer 

 Medicine (N4l-e-ton i'n-kwin), where the vessel containing the fetiches 

 is brought forth by the Keeper or some substitute, and placed before 

 him. Facing in the direction of the region to which belongs the par- 

 ticular fetich which he designs to use, he sprinkles into and over the 

 vessel sacred prayer or medicine meal. Then holding a small quantity 

 of the meal in his left hand, over the region of his heart, he removes 

 his head-band and utters the following prayer : 



Ma: Lii-k'ia yat-ton-ne, hom tii-tchu, hom tsi-td, tom lithl ha t6- 



Why! This day, my father, my mother, {to) thee here I . un- 



kwin-te t^-a-tip, o-nd el-le-te-k'i4. Hothl yam d-tii-tchu Ka-ka A'shi- 



expectedly have trail overtaken. Soever for my Fathers sacred dauce priest- 



(bj) road • 



wa-ni, we-ma A-shi-wa-ni, K'ia-pin-a-ha i awen ha lithl yam 



(gods), Prey priest-igods), the animal gods theirs I here my 



beings for them 



te-li-ki-nd yel-le-te-u-k'o-nd te-li-ki-nd i-thle-a-ndn tom lithl ha o-nd 



sacred things made ready (which) sacred things with (me) bringing nnto here I road 

 (plumes, etc., thee by trail 



literally rela- 

 tives of the 

 species.) 



3 E 



