474 THE ¢EGIHA LANGUAGE—MYTHS, STORIES, AND LETTERS. 
out the length of the long tent. Waka*-ma*¢i" placed four of the fattest pieces of the 
meat in the middle. He cut them with a knife. He cut the fattest in slices as large 
as one’s hand. These he mixed with red clay, and then rubbed the sacred pole with 
the compound, making it exceedingly greasy. At length he completed it. They 
assembled the warriors, having spoken of feigning to contend with the enemy. The 
horsemen rode round and round. The chiefs had made four grass figures, in the shape 
of men, which they had put in as many places in front of the long tent. The mounted 
men and the chiefs shot four times at one another; and four times did the former pre- 
tend to kill the grass figures. And four times they pretended to cut them up. They 
took very close aim at them when they shot at them, and they knocked them down 
every time that they shot. They shot at the figures with guns loaded only with powder. 
The hostiles attacked the chiefs. Four times they fought one another. They stopped 
running. The enemy ceased fighting. Four times they went to the keeper of the tent 
of the sacred pipe, taking to him a robe to wrap around the pipe. They untied the pipe 
covering. Then they wrapped the pipe in the robe, and carried it to the long tent. 
After the ceremony they took it back to the sacred tents. It was that pipe which they 
used during the ceremony, after filling it with killikinnick which had been made sacred. 
The chiefs alone sat puffing out the smoke, when they put the pipe to their lips. 
V.—Now I will tell you a custom pertaining to the sacred pipes. When the chiefs 
assembled they said: “It is good to dance.” It was Inke-sabé, the keeper of the pipes, 
who promised to make a dance, and talked about it. The chiefs consulted with one 
another about having the dance directly after the other ceremonies. All the men of 
the Inke-sabé gens went after a cottonwood tree, from which they cut off all the 
branches but those at the top. Two women accompanied the men, having their 
“macaka.” When they brought the tree back they planted it in a hole in the ground, 
which had been made in the midst of the tribal circle. They caused old men to act as 
criers. ‘You are to dance! You are to keep yourselves wide awake by using your 
feet!” said they. The men of the Inke-sabé cut ten sticks in the neighborhood of 
their tents. Having gone around the tribal circle, the bearers of the sticks gave them 
out, one by one, to the several gentes. The head of each gens said as follows: ‘They 
have come to give us the stick because they wish us to take part in the dance.” Nearly — 
all the young men were naked. They rubbed white clay on themselves. The women 
and girls wore dresses and painted themselves. Here and there a young man was seen 
who wore good clothing. All the elder men of the Inke-sabé gens sat close around 
the pole. They wore robes with the hair outside. They had four drums and four 
gourd rattles. Both of the sacred pipes of the young men of the Inke-sabé were to 
occupy a prominent place in the dance. The two young men who kept them filled 
them and carried them on their arms as they proceeded in the dance. Those who 
desired to make presents were mounted and rode round and round the circle of the 
dancers. Those on foot danced around the pole. The members of the Quya section, 
who were the professional singers, sat within the circle of the dancers. The men 
turned around, and the women danced in an outer circle. 
