316 OMAITA SOCIOLOGY. 



to go. 1 am unwilling." Sometimes the host says, " Let ns go by such 

 a day. Prepare yourselves." 



The food generally consists of dried meat and corn. ( ja^i n -na n pajl 

 said that he boiled fresh venison. 



According to ja<J;i n -na n paji, the host sat siuging sacred songs, while 

 the leaders of those who were not going with the party sat singing 

 dancing songs. Four times was the song passed around, and they used 

 to dance four times. When the singing was concluded all ate, includ- 

 ing the giver of the feast. This is denied by La Fleche and Two Crows. 

 (See § 196.) 



A round bundle of grass is placed on each side of the stick on which 

 the kettle is hung. The bundles are intended for wiping the mouths 

 and hands of the men after they have finished eating. At the proper 

 time, each messenger takes up a bundle of the grass and hands it to 

 the nuda n hanga ou his side of the fireplace. When the nuda n hanga 

 have wiped their faces and hands they hand the bundles to their next 

 neighbors, and from these two they are passed in succession around to 

 the door. Then the bundles are put together, and handed again to one 

 of the nuda D hanga, for the purpose of wiping his bowl and spoon, pass- 

 ing from him and his associate to the men on the left of the fire place, 

 thence by the entrance to those on the right of the fire-place to the. 

 nuda"hailga. Then the messengers receive the bundle, and use it tor 

 wiping out the kettle or kettles. Then the host says, "Now! enough! 

 Take ye it." Then the wagijja put the grass in the fire, making a great 

 smoke. Whereupon the host and his associate exclaim, " Hold your 

 bowls over the smoke." All arise to their feet, and thrust their bowls 

 into the smoke Each one tries to anticipate the rest, so the bowls are 

 knocked against one another, making a great noise. This confusion is 

 increased by each man crying out for himself, addressing the Wakanda, 

 or deity of the thunder, who is supposed by some to be the god of war. 

 One says, "Ntida n liauga, wi n/ t'6a<l'.6 tamiiike." — O ivar-chief! I will kill 

 one. Another, "Nuda n haiiga, caii'ge wabfize ag<f;i." — war-chief! I 

 have come back with horses which I have taken. (This and the following 

 are really prayers for the accomplishment of the acts mentioned.) 

 Another: "Nuda n hanga, da wi n b<f.iqa n ."— war-chief! I have pulled a 

 head, and broken it off. Another, " Nnda n hafiga, asku u<j;iza n qti wi" 

 btf'izc ha." — war-chief! /, myself, have taken one by the very middle of 

 his scalp-lock. Another, ' Xj ijuuge'qti, nfida n hauga, wi u/ ub<fa u/ ." — 

 war chief! I have taken hold of one who did not receive a wound. And 

 another, " Abag<jsaqti ede ub<f;a n/ haV' — He drew back as he teas very 

 doubtful of success (in injuring me?), but /(advanced and) took hold of 

 him. Those sitting around and gazing at the speakers are laugh- 

 ing. These lookers ou are such as have refused to join the party. Then 

 the guests pass in regular order around the circle, following the course 

 of the sun, and passing before the host as they file out at the entrance. 

 Each one has to go all around before he leaves the lodge. 



