8 INTRODUCTION. 
buffalo dance. In the next three tales (Nios. 30-32) is related the 
origin of the wolf dance and of the medicine-men’s dance and of the 
special medicine of one of the medicine-men. In tale No. 33 is related 
the origin of the rabbit power, presumably the tale of the origin of some 
special medicine. In tale No. 34 we have perhaps the account of the 
origin of some band. Here, as in certain other tales, we have the magic 
power, derived in this instance from the water-dogs, which led to the 
separation of the people. Tale No. 35 appears to relate to certain 
incidents of the buffalo dance, while the next tale gives a mythical ac- 
count of the well-known musical instrument consisting of a stick which 
was rubbed by another stick or by a bone, one end of the first stick 
resting upon a hollow object acting as a resonator. Tale No. 38 has 
reference to some personage in the medicine-men’s ceremony. In Nos. 
38 and 39 we have an account of the man and the woman who turned 
to stone and who as such afterward played a prominent part in the 
medicine-men’s lodge. In tales Nos. 40 and 41 we have an account of 
magic power derived from scalped-men, presumably being accounts of 
the origin of some special medicine. Tale No. 42, which tells of the 
power given a young girl through the skull and corn of the altar, which 
she used for replenishing the impoverished stores of her tribe, seems 
to be the fragment of some rite myth. | 
Tales Nos. 43 to 48 are of miscellaneous character, and are not 
easily referred to any of the categories above mentioned. ‘The first 
two in this series, which recount contests between the Arikara and the © 
snakes and the Arikara and the bears, are perhaps rite tales, or ‘they 
may relate to a still earlier time in the mythologic era, The next tale , 
tells of the wife who married the elk and afterward rendered great 
assistance to her people. This tale in its general features is similar to 
a wide-spread myth found among the Plains tribes. The story of the 
four girls who were pursued by the mountain-lion, as told in tale No. 
46, is also equally wide-spread, though it is here presented in an ab- 
breviated form. The next tale, which tells of the boy who could 
transform himself into an eagle, and who became a great chief and 
watrior, is similar in general to No. 32, but contains no rite element. 
The story of the whirlwind girl (No. 48) contains certain elements 
not yet known to exist among any of the Plains tribes. 
Tales Nos. 49 to 59 relate almost exclusively to animals, and in all 
of them the Coyote plays a prominent part, always as a mean trickster, 
not as a transformer, and committing deeds which generally result dis- 
astrously to himself. ‘These tales in general are similar to those of the 
Skidi and other bands of the Pawnee. 
Tales Nos. 60 to 68 may be characterized in general as traditions, 
