Chapter VII: Concluding Remarks (2)

The Water people among the Omaha are the Turtle subgens, parts (if not all) of the Iñke-sabĕ and Hañga (Buffalo) gentes, and perhaps a part of the Ictasanda gens. Those among the Ponka have not yet been ascertained; but they may be the Wajaje and part of the Hisada. Among the Kansa they are the Turtle people. In the Osage tribe are the Turtle Carriers, Ke ʞatsü (said to be a turtle, but probably a Water-monster), Fish, Beaver, and, perhaps, the Tsewaȼe or Pond Lily people. Among the Iowa and Oto are the Beaver gentes. And the Winnebago have the Water-monster gens.

CAUTIONS AND QUERIES.

§ 387. There are many gentes and subgentes which can not be assigned to any of the four categories of elemental powers for want of evidence. It is unsafe to argue that, because two buffalo gentes of the Omaha claim a subaquatic origin, all buffalo gentes should be regarded as Water people. Certain cautions should be kept in mind.

§ 388. The power of each of the four classes of elemental gods extends beyond its special element. For instance, the Unkteḣi, who rules in the water, has for his servants or allies, the black owl in the forest (Query: Has this any connection with the fire or thunder?), eagles in the air, and serpents in the earth. And the Thunder-beings have as their servants, the bear, whose abode is in the ground, the beaver, who is associated with the water, the butterfly, who lives in the air; and the deer.

§ 389. The servants of a class of elemental gods do not necessarily belong to that element which those gods regulate. Thus, the Black bear people of the Omaha, an earth people, assist the Elk people in the worship of the Thunder; and among the Kansa, the Buffalo people perform a similar service for the Lṵ or Thunder-being people (§§ 35, 36).

Those who belong to the same phratry, belong to the same social division; but while they “sing the mystery songs together,” they need not be assigned to the same elemental category.

§ 390. As the order of Thunder shamans is composed of those who have had dreams or visions of the sun, moon, stars, Thunder-beings, or some other superterrestial objects or phenomena, may not all superterrestial beings, including those of the “upper world,” be regarded as Thunder-beings by the Indians? (See § 45 and the Thunder-being names in § 393.)

That is to say, may not the eagles, and other birds of the “upper world” be Eagle Thunder-beings, Crow Thunder-beings, etc., though their special element is not the fire but the “wind-makers,” and the grizzly bears who reside under ground in that upper world, have given rise to the personal name, Grizzly-bear Thunder-being? If this be correct, then Bowlder Thunder-being may refer to a bowlder in the upper world, unless the supposition respecting composite names (in § 392) be true.

§ 391. The following appears at first sight to be the proper classification of the subgentes of a Bird gens in a few of the Siouan tribes: Thunder-bird, Eagle, Hawk, and Pigeon. But a study of personal names has led to a modification of this grouping: for we find such names as Eagle Thunder-being, Hawk Thunder-being, and Pigeon Thunder-being, as distinguished from ordinary eagles, hawks, and pigeons. Hence, we may find on further study that in some tribes there are eagle, hawk, and pigeon names for gentes and subgentes whose patron gods are Thunder-beings. For instance, the Lṵ gens of the Kansa tribe has two names for itself, Ledaⁿ nikaciⁿga, Gray hawk People, and Lṵ nikaciⁿga, Thunder-being People.

COMPOSITE NAMES.

§ 392. There are other composite names, most of which are found in the census lists of the Dakota tribes, whose gentes are said to have no animal names, and a few have been obtained from the personal name lists of the Omaha, Ponka, and Kansa, and the census lists of the Mandan, and Hidatsa, that give animal names to some or all of their gentes. In the Winnebago name list no such personal names have been found, though that people has animal names for its gentes.

Each of these composite names may refer to a vision of a composite being, who was subsequently regarded as the guardian spirit of the person who had the dream or vision. Or the bearer of such a name may have had a dream or vision of two distinct powers. In the pictograph of such a name, the powers (or symbols of the two powers) represented in the name are joined (see § 374).

§ 393. The following is a list of composite names which may be found to symbolize the four elements. The elements are designated by their respective abbreviations: E for earth, F for fire; A for air, and W for water. The interrogation mark after any name denotes a provisional or conjectural assignment.

Turtle Grizzly-bear (W + E).
Grizzly-bear Small-bird (E + A).
Cloud Grizzly-bear (F? + E).
Grizzly-bear Buffalo-bull (E + ?).
Fire Grizzly-bear (F + E).
Sun Grizzly-bear (F + E).
Ghost Grizzly-bear (? + E).
Grizzly-bear Weasel, given as “Weasel Bear” in 4th An. Rept. Bur.
Eth., Pl. LXIX, No. 174.
Iron Grizzly-bear (“Iron” is generally denoted by blue in the
Dakota pictographs. See § 107.)
Bald-eagle Grizzly-bear (A? + E).
Shield Grizzly-bear. (The shield is on the bear’s side, 4th Eth.,
Pl. LXIII, No. 62.)
Crow Grizzly-bear.
Whirlwind Grizzly-bear. (The whirlwind precedes in the pictograph,
4th Eth., Pl. LVIII, No. 77.)
Hawk Thunder-being.
Pigeon Thunder-being. (A ┴ɔiwere name--not yet found in Dakota.)
Buffalo-bull Thunder-being.
Grizzly-bear Thunder-being (E + F).
Fire Thunder-being (F + F).
Elk Thunder-being.
Pipe Thunder-being. (4th Eth., Pl. LXXI, No. 179, a winged pipe.)
Cloud Thunder-being.
Horse Thunder-being.
Iron Thunder-being. (See § 107.)
Earth Thunder-being (E + F.)
Black-Bird Eagle.
Eagle Hawk. (4th Eth., Pl. LVI, No. 53.)
Eagle Small-bird. (4th Eth., Pl. LXVI, No. 116.)
Grizzly-bear Eagle. (4th Eth., Pl. LXIX, No. 170; a bear with an
eagle’s tail.)
Horse Eagle. (4th Eth., Pl. LXVIII, No. 153; horse body and
eagle’s tail.)
Dog Eagle. (4th Eth., Pl. LII, No. 9; dog with eagle’s tail.)
Eagle Swallow. (4th Eth., Pl. LXXIX, No. 282; eagle with forked
tail of a swallow).
Cloud Eagle.
Iron Deer.
Cloud Dog.
Buffalo-bull Small-bird.
Mountain Buffalo-bull.
Crow Buffalo-bull.
Buffalo-bull Dog.
Cloud Buffalo-bull.
Buffalo-bull Man (i. e., Indian).
Buffalo-bull Ghost.
Stone Buffalo-bull.
Buffalo-bull Buffalo-cow (the only name in which both sexes are
given).
Iron Buffalo-bull. (See § 107.)
Buffalo-bull Wind.
Buffalo-cow Eagle.
Iron Buffalo. (N. B.--It is uncertain to which element the buffalo
should be assigned. He seems to be associated with all of them.)
Sun-dog (F? + E?).
Eagle Thunder-Being (A? + F).
Elk Eagle. (4th Eth., Pl. LXX, No. 178; an elk’s horns and eagle’s
tail.)
Sun Eagle (F + A).
Star Eagle (F? + A).
Stone Eagle (E? + A).
Iron Eagle.
Crow Eagle.
Owl Eagle.
Weasel Eagle.
Grizzly-bear Hawk.
Fire Hawk.
Scarlet Hawk Whirlwind.
Hawk Ghost.
Iron Hawk. (4th Eth., Pl. LVI, No. 47; the hawk is blue.)
Iron Wolf.
Wolf Ghost.
Fire Wind (F + A).
Fire Lightning.
Iron Lightning.
Iron Star.
Iron Boy. (4th Eth., Pl. LVIII, No. 81; a boy painted blue.)
Iron Crow. (4th Eth., Pl. LVI, No. 47; a crow painted blue.)
Crow Ghost.
Iron Elk.
Female-elk Boy. (4th Eth., Pl. LVII, No. 66; the head and
shoulders of a boy joined to a female elk.)
Iron Dog.
Dog Ghost.
Bowlder Thunder-Being (E + F).
Iron Whirlwind.
Iron Beaver.
Small-bird Beaver.
Iron Owl.
Cloud Hail.
Iron Cloud.
Fire Cloud.
Iron Wind.
Stone Ghost.
Cloud Black-bear.
Hermaphrodite Ghost(!)
Iron Kingfisher.
Cloud Horse.
Iron Horse.
Lightning Horse.
Earth (or Ground) Horse.
Wind Horse.
Fire Horse.
Black-bird Horse.
Small-bird Man (or, Indian; 4th Eth., Pl. LIV, No. 28; bird’s head
and wings on a man’s body).
Dog Rattlesnake.

There are several “Waśićun” names: Cloud Waśićun, Fire Waśićun, Night Waśićun, and Iron Waśićun. The last one has for its pictograph a man with a hat, i. e., a white man, and can hardly have any mystic significance. The name, Waśićun, originally meant “guardian spirit,” but it is now applied to white people (§ 122). In the absence of the pictographs, we can not tell whether Cloud Waśićun, Fire Waśićun, and Night Waśićun refer to guardian spirits (in which case they are mystic names connected with cults) or to white men.

Most of the above names are taken from the Dakota census lists. The ┴ɔiwere lists furnish only two composite names of this character: Iron Hawk Female, and Pigeon Thunder-being. The Kansa list has Moon Hawk and Moon Hawk Female, the latter name, which is found in the Omaha and Ponka list, suggesting the Egyptian figure of a woman’s body with a hawk’s head, surmounted by a crescent moon. Horse Eagle appears to be a sort of Pegasus. Buffalo-bull Eagle may refer to the myth of the Orphan and the Buffalo-woman, in which we learn that the Buffalo people ascended through the air to the upper world.[319]

PERSONAL NAMES FROM HORNED BEINGS.

§ 394. The Dakota lists have several names of horned beings, as follows: Horned Grizzly-bear, Horned Horse (4th Eth., Pl. LIV, No. 29, and Pl. LXXI, No. 193), Horned Dog, Horned Eagle, Gray Horned Thunder-Being, Horned Deer, Black Horned Boy, and Snake Horn. No attempt to explain these names has been made. Among the Winnebago, the following names refer to water monsters, and belong to the Waktceqi or Water-monster gens: Horn on one side (equivalent to the Dakota, He-saŋnića), Horns on both sides, Two Horns, Four Horns, and Five Horns.

The Winnebago list has the name Four Women (in one), with which compare what has been said about the Double-Woman (§ 251).

NAMES DERIVED FROM SEVERAL HOMOGENEOUS OBJECTS OR BEINGS.

An examination of the personal name lists reveals such names as First or One Grizzly-bear, Two Grizzly-bears, Three Grizzly-bears, Four Grizzly-bears, Many Grizzly-bears; One Path, Two Paths, Four Paths Female, Many Paths; One Cloud, Two Clouds, Three Clouds, Many Clouds; One Crow, Two Crows, Three Crows, Four Crows, Many Crows. The author suspects that these names and many others of a similar character are symbolic of the four quarters and of the upper and lower worlds, and that the Indian who was named after the larger number of mystic objects enjoyed the protection of more spirits than did he whose name referred to the smaller number. This accords with the Cherokee notion described by Mr. Mooney in his article on the Cherokee theory and practice of medicine:[320] The shaman is represented as calling first on the Red Hawk from the east, then on the Blue Hawk in the north, the two hawks accomplishing more by working together. Still more is effected when the Black Hawk from the west joins them, and a complete victory is won when the White Hawk from the south joins the others.

Compare with this the Osage opinion that the man who could show seven sticks (representing seven brave or generous deeds) was of more importance than he who could show only six sticks.

RETURN OF THE SPIRIT TO THE EPONYM.

§ 395. In two of the buffalo gentes of the Omaha (the Iñke-sabĕ and Hañga) there is a belief that the spirits of deceased members of those gentes return to the buffaloes. Does the abode of the disembodied spirit differ in the gentes according to the nature of the eponymic ancestor? For instance, is there a belief among the Elk people that their spirits at death return to the ancestral Elk?

FUNCTIONS OF GENTES AND SUBGENTES.

§ 396. In several tribes there seems to have been a division of labor among the gentes and subgentes, that is, each social division of the tribe had its special religious duties.

In the Omaha tribe we find the following: the Elk gens regulated war; it kept the war tent, war pipes, and the bag containing poisons; it invoked the Thunder-being, who was supposed to be the god of war, and it sent out the scouts. The Iñke-sabĕ and Hañga gentes were the leading peace gentes; they regulated the buffalo hunt and the cultivation of the soil. The Hañga gens had the control of the peace pipes, and a member of that gens lighted the pipes on all ceremonial occasions except at the time of the anointing of the sacred pole.[321] The Iñke-sabĕ gens kept the peace pipes, and a member of that gens acted as crier on many occasions, the other crier being a member of the [K]aⁿze or Wind gens. An Ictasanda man usually filled and emptied the pipes; but a Hañga man filled them when the sacred pole was anointed. The ┴e-[p]a-it‘ajĭ keeper of a sacred pipe really kept instead the sacred tobacco pouch and buffalo skull. The Iñke-sabĕ and ┴e-[p]a-it‘ajĭ keepers carried the two pipes around the circle of chiefs. The Black bear people aided the Elk people in the worship of the Thunder-being in the spring of the year.

§ 397. The following division of labor existed in the Ponka tribe: The Wasabe-hit‘ajĭ and Hisada gentes led in the worship of the Thunder-being. The Ȼixida and Nika[p]aɔna gentes led in war. The Wacabe, Makaⁿ, and Nuqe, all buffalo gentes, regulated the buffalo hunt. The Wajaje (Reptile people) with whom used to be the Necta or Owl people, appear to have been servants of the subaquatic powers.

§ 398. In the Kansa tribe we find that the Earth Lodge and Elk gentes consecrated the mystic fireplaces whenever a new village was established; that the Earth Lodge people consecrated the corn, and regulated the buffalo hunt as well as farming; that the Elk people directed the attack on the buffalo herd; that the Ghost people announced all deaths; that the two Hañga gentes led in war and in mourning for the dead; that the Tciju wactage was a peace-making gens; that a member of the Deer gens was the crier for the tribe; that the member of the Lṵ or Thunder-being gens could not take part in the waqpele gaxe. (§ 28) and must remain in the rear of the other warriors on such an occasion; and that the Wind people, who had to pitch their tents in the rear of the other gentes had a ceremony which they performed whenever there was a blizzard (§ 55).

§ 399. In the author’s account of Osage war customs he relates the following incidents: On the first day of preparation for the warpath the Black bear people bring willows and kindle a fire outside the war tent. On the same day some other Hañʞa people deposit branches of dried willow in some place out of sight of the war tent, and the Ȼuqe men (part of the Buffalo-bull gens) bring in those branches. On the next day men of the Night gens (a sort of Black bear people) set the willow branches on fire, and they and the Elder Osage people say prayers. After this there is a struggle to secure pieces of the charcoal. An Elk man and a Kaⁿ[s]e man act as criers. On the third day an Osage man brings in the sacred bag for the Hañʞa or Waɔaɔe mourner (the gens of each man is not specified, but both men belong to the right or war side of the tribe), and a Sinʇ[s]aʞȼe man brings in a like bag for the mourner belonging to the T[s]iɔu or peace side of the tribe. On the fourth day a woman of a Buffalo gens on the right or Hañʞa side of the tribe lays down two strips of buffalo hide so that the warriors may take the first step on the warpath. After the warriors start, a Ȼuqe man is taken ahead of them in order to perform some ceremony which has not been recorded.

On the return of the war party the warriors are met outside of the village by an old man of the Kaⁿ[s]e or Wind gens. He performs certain ceremonies as he walks around the party (beginning at the north and ending at the east), and then he tells them whether they can enter the village. The clothing of the returning warriors becomes the property of the old Kaⁿ[s]e man and his attendant.

The Kaⁿ[s]e gens of the Osage tribe is called the I[p]ats‘ĕ, because it devolves on a member of that gens to fill the peace pipes. The corresponding gens of the Kaⁿze tribe is called Ibatc‘ĕ or Hañga-jiñga.

THE “MESSIAH CRAZE.”

§ 400. Since the present article was begun there has arisen the so-called “Messiah craze” among the Dakota and other tribes of Indians. The author does not feel competent to describe this new form of Indian religion, but he suspects that some features of it are either willful or accidental perversions of the teachings of the missionaries.

* * * * *

§ 401. In presenting this study of Siouan cults to the scientific world the author has a painful sense of its incompleteness, but he hopes that the facts here fragmentarily collated may prove helpful to future investigators. The inferences, provisional assumptions, and suggestive queries in this chapter are not published as final results. Even should any of them prove to be erroneous the author’s labor will not be in vain, for through the correction of his mistakes additional information will be collected, tending to the attainment of the truth, which should be the aim of all mankind.

FOOTNOTES:

[Footnote 277: Rev. S. D. Peet, on the tradition of aborigines of North America, in Jour. Vict. Inst., Vol. XXI, pp. 229-247.]

[Footnote 278: Ibid., p. 232.]

[Footnote 279: Ibid., p. 233.]

[Footnote 280: Om. Soc., 3d Ann. Rept. Bur. Ethnol., §§ 136, 137.]

[Footnote 281: Ibid., §§ 19, 21, 31, 97, etc.]

[Footnote 282: See Am. Naturalist, July, 1885, pp. 673, 674, Figs. 3 and 4.]

[Footnote 283: The reader is cautioned against supposing that “air” as used in this section is employed in the scientific sense, because the Indians were ignorant of the nature of the atmosphere. They distinguish between the “Something-that-moves” (which we term the “Wind-maker,” “Wind-makers” in the plural) and the winds, and they also had distinct names for the clouds and “upper world.” They also had special names for the Four Quarters (Dakota, tatuye topa; Ȼegiha, tade uiȼĕ dubaha).]

[Footnote 284: See § 33 where there is an account of the invocation of the winds at the consecration of the fireplaces.]

[Footnote 285: The Omaha Buffalo Medicine-Men, in Jour. Amer. Folk-lore, No. X, p. 219, and note.]

[Footnote 286: It is interesting to observe in this connection that the Director of the Bureau of Ethnology, in an address entitled “Outlines of the philosophy of the North American Indians.” New York, 1877, (p. 10), spoke of “the god of the south, whose breath is the winds.”]

[Footnote 287: Am. Naturalist, July, 1885, p. 676.]

[Footnote 288: An. Rept. Peabody Museum, vol. III, p. 267.]

[Footnote 289: Ibid, p. 268.]

[Footnote 290: Ibid, pp. 272, 273.]

[Footnote 291: Om. Soc., 3d An. Rept. Bur. Ethn., p. 242.]

[Footnote 292: Osage War Customs, in Am. Naturalist, Feb., 1884, pp. 131, 132.]

[Footnote 293: The west and north are supposed to be the peace quarters, and the east and south the war quarters. See Fig. 194 and § 378.]

[Footnote 294: Om. Soc., p. 299.]

[Footnote 295: Contr. to N. A. Ethnol., vol. IX, Dakota Grammar, Texts, and Ethnography, p. 193.]

[Footnote 296: Ibid., p. 197.]

[Footnote 297: From Renville’s account of the tiyotipi, in ibid., pp. 200, 202.]

[Footnote 298: Om. Soc., p. 317. Osage War Customs, pp. 118, 119, 124, 131.]

[Footnote 299: Contr. N. A. Ethnol., vol. VI, The Ȼegiha Language, p. 375.]

[Footnote 300: The author accepts this without hesitation.]

[Footnote 301: Yet these feathers and down are often colored: see §§ 112, 116, 132, 239, 242, and 263.]

[Footnote 302: An. Rept. Peabody Museum, Vol. III, p. 285, note 10. Written in 1882.]

[Footnote 303: An. Rept. Peabody Museum, Vol. III, p. 260.]

[Footnote 304: As it was customary for gentes of the same phratry to exchange personal names, a (Kansa) Deer name, for instance, being given to a (Kansa) Buffalo man, and _vice versa_, the author thinks that an exchange of symbolic colors might be expected. Compare what Matthews tells about the exchange of white and black among the Navajo, in § 380.]

[Footnote 305: Winona, name of the first child if a daughter, not “first daughter.”]

[Footnote 306: Osage Traditions, in 6th An. Rept. Bur. Ethn., p. 379.]

[Footnote 307: Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 223, 224.]

[Footnote 308: Osage war customs, in Am. Naturalist, Feb., 1884, pp. 118, 126, 132.]

[Footnote 309: Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 329, 330.]

[Footnote 310: Contr. N. A. Ethn., Vol. VI, p. 187.]

[Footnote 311: A Kansa saying: Lṵ, Tcedŭñga, Taqtci aba cki wanaxe kinukiye, abe au, _They say that the Thunder-being, Buffalo, and Deer gentes cause a ghost to “kinu,”_ referring to some effect on a ghost which can not be explained.]

[Footnote 312: Om. Soc., in 3d An. Rept. Bur. Ethn., p. 229.]

[Footnote 313: Am. Assoc. Adv. Sci. Proc., Vol. 31, p. 583. See, too, An. Rept. Peabody Museum, Vol. III, p. 262, lines 15-18.]

[Footnote 314: Compare An. Rept. Peabody Museum, Vol. 3, p. 289, note 1.]

[Footnote 315: Osage War Customs, in Amer. Naturalist, Feb. 1884, p. 133.]

[Footnote 316: Om. Soc., in 3d. An. Rept. Bur. Ethn., pp. 229, 233.]

[Footnote 317: Symbolizing the fire.]

[Footnote 318: This seems to point to a subaquatic origin. See Om. Soc., p. 231.]

[Footnote 319: Contr. N. A. Ethn., Vol. VI, pp. 142, 146.]

[Footnote 320: Jour. Am. Folk-lore, Vol. III, No. VIII, pp. 49, 50.]

[Footnote 321: Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 222, 223.]

* * * * *

TRANSCRIBER’S NOTES

In the Indian language as presented here, as in English, there are hyphenated words. In the original, some hyphens occurred at the end of a line. E.g., in § 28., there appears the word ‘gü´aⁿyakiyé-’ at the end of a line, followed on the next line by ‘daⁿ’. In cases like this, where it is not possible to determine by looking at similar words whether the word contained a hyphen or was simply split over two lines, the hyphen has been retained and a note has been added.

Inconsistencies in diacritical marks have been corrected when there is an overwhelming majority of examples of a given word having the same marks, as in the case of “Uuçita” which appears three times with a dot under the “c” and once without, and left as is otherwise.

The same is true for inconsistencies in spelling.

Inconsistencies in hyphenation have been retained.

Obvious mistakes in punctuation have been corrected.

Most of the sections in the original started with a section sign (§) followed by a space followed by the section number. A few were missing the space; the space has been put in all sections, for consistency.

Some of the illustrations had explanatory text both above and below the image; that is depicted here like this:

“[image]” [Text which was below the image]]

In Footnote 4 there is a reference to what must be “Myth, Ritual, and Religion” by Andrew Lang; the original has “Myth. Ritual, and Religion”.

On p. 376 there is a quotation starting “On one occasion...” Because of injudicious use of quotation marks, it is impossible to tell where the quotation ends.

On p. 375, the quotation of Samuel Fremont about the word “abicude” is not closed; it cannot be determined whether he spoke one sentence or two.

In footnote 27 there is a mark after the ‘k’ in the third word. It may be an accent mark or it may be the closing single quote used to describe an “exploded k” as described in § 3. It does not look much like either. But as there are no other instances of an accent mark after a ‘k’ in the book, it has arbitrarily been made a closing single quote.

On p. 384, the “Translation” had a double-quote (”) at the end but not at the beginning; as there are double-quotes within the translation, the double-quote at the end has been removed.

On p. 390, in § 41, the phrase “you do not acquire personal mysterious power” had “myterious” in the original.

On p. 391, in § 42, the phrase “what Matthews tells about the Hidatsa reverence” had “tell” in the original.

On p. 402, in § 48, the phrase “they themselves have not had visions of the objects” had “obects” in the original.

On p. 410, about “OMAHA NIKIE CUSTOMS”, there were seven footnotes, numbered 1 to 7, but the anchors appeared in the order: 1, 2, 3, 4, 5, 6, 7, 5. They are now numbered 60, 61, 62, 63, 64, 65, and 66, and the anchors appear in the order 60. 61, 62, 63, 64, 65, 66, 64. That is, two separate places in the text have pointers to footnote 64.

On p. 431, in § 93, the word “counter-beliefs” was split over two lines: “counter-” and “beliefs”. “Counter-beliefs” was arbitrarily chosen over “counterbeliefs”.

On p. 436, in § 101, the phrase “some other part of it is sacrificed by the person” had “sacrified” in the original.

On p. 436, in § 101, in the phrase “and is always constant with individuals” had “individuls” in the original.

On p. 449 there is a quotation from Smet starting “the Great Spirit, to the sun”; there is no ending quotation mark for this.

On p. 455, in § 160, the word “horseback” was split over two lines in the original: “horse-” and “back”. “horseback” was arbitrarily chosen over “horse-back”.

In footnote 157 the original had “Bept.” instead of “Rept.”

Footnote 201, “Western Missions and Missionaries, p. 140” has two anchors.

On p. 479, there is a section numbered 231 between section 249 and section 250. It starts: “One of the Dakota myths tells how Unktomi killed himself”.

End of Project Gutenberg's A Study of Siouan Cults, by James Owen Dorsey