§ 160. The next morning, which is that of the fifth day, they prepare to go after the tree that is to serve as the sun pole.[158] The married and single men, the boys, and even the women, are all ordered to go horseback. Whoever is able to move rapidly accompanies the party. When the chosen persons go to fell the mystery tree they rush on it as they would upon a real enemy, just as tradition relates that the Omaha and Ponka rushed on their sacred tree. (See § 42.)[159] Then they turn quickly and run from it until they arrive at the other side of the hill (nearest to the mystery tree), after which they return to the tree.[160] They tie leaves together very tightly, making a mark of the bundle, assaulting it in turn as a foe. § 161. The tree is reached by noon. The persons chosen to fell it whisper to one another as they assemble around it. They approach some one who has a child, and take hold of him. Then they bring robes and other goods which they spread on the ground, and on the pile they seat the child, who is sometimes a small girl, or even a large one. FELLING THE TREE. § 162. Each of the chosen men takes his turn in striking the tree. Every one must first tell his exploits, then he brandishes the ax three times without striking a blow, after which he strikes the tree once, and only once, making a gash. He leaves the ax sticking in the tree, whence it is removed by the next man. He who leaves the ax in the tree is by this act considered to make a present of a horse to some one. As soon as he gives the blow, his father (or some near kinsman) approaches and hands him a stick, whereupon the young man returns it, asking him to give it to such a one, calling him by name. For instance, let us suppose that a young man, Mato ćuwi maza, Grizzly bear with an Iron Side, requests that his stick be given to Psića waŋkantuya, or Leaping High. The old man who is employed as the crier goes to the camp and sings thus: “Mato ćuwi maza í-ya-ha-he+! Mato ćuwi maza í-ya-ha-he+!”. The last word is a sign of a brave deed on the part of the donor, and it is so understood by every one. On reaching the tent of the other man, the crier says, “Psića waŋkantuya śuŋkawakaŋ waŋ hiyo u ye+! Mato ćuwi maza ćaŋ-wakaŋ kaksa ȼa taśuŋke waŋ hiyo u ye+!” i. e., “O Leaping High, a horse is brought to you! A horse is brought to you because Mato ćuwi maza has given a blow to the mystery tree!” On hearing this, Psića waŋkantuya says, “Há-ye,” or “Thanks!” as he extends his hands with the palms towards the crier; and he brings them down toward the ground and takes the stick representing the horse. Then the crier passes along around the circle, singing the praises of the donor, and naming the man who has received the present.