§ 265. The word “wa-na-ġi” means more than “apparition.” The living man is supposed to have one, two, or more “wanaġi,” one of which after death remains at the grave and another goes to the place of the departed. The writer has been told that for many years no Yankton Dakota would consent to have his picture taken lest one of his “wanaġi” should remain in the picture, instead of going after death to the spirit land. The Teton Dakota apply the name of “ghost” or “shadow” to the lock of hair cut from the forehead of the deceased and kept for some time by the parents; and till that lock is buried the deceased is supposed to retain his usual place in the household circle. § 266. Lynd[193] says that to the human body the Dakota give four spirits: The first is supposed to be a spirit of the body, which dies with the body. The second is a spirit which always remains with or near the body. Another is the soul which accounts for the deeds of the body, and is supposed by some to go to the south, by others to the west, after the death of the body. The fourth always lingers with the small bundle of the hair of the deceased, kept by the relatives until they have a chance to throw it into the enemy’s country, when it becomes a roving spirit, bringing death and disease to the enemy in whose country it remains. From this belief arose the practice of wearing four scalp feathers for each enemy slain in battle, one for each spirit. § 267. “Some Sioux claim a fifth scalp feather, averring that there is a fifth spirit, which enters the body of some animal or child after death. As far as I am aware, this belief is not general, though they differ in their accounts of the spirits of man, even in number. Some of these metempsychosists go so far as to aver that they have distinct recollections of a former state of existence and of the passage into this. The belief, as before stated, does not appear to be general.” (See §§ 260, 287.) § 268. With regard to the place of abode of the four spirits of each man--though they believe that the true soul which goes south or west is immortal--they have no idea, nor do they appear to have any particular care as to what may become of them after death. It may be remarked, that the happy hunting grounds, supposed to belong to every Indian’s future, are no part of the Dakota creed--though individual Dakota may have learned something like it from the white men among them. ASSINNIBOIN BELIEFS ABOUT THE DEAD. § 269. The Assinniboin “believe that the dead migrate toward the south,[194] where the climate is mild, the game abundant, and the rivers well stocked with fish. Their hell is the reverse of this picture; its unfortunate inmates dwell in perpetual snow and ice and in the complete deprivation of all things. There are, however, many among them who think that death is the cessation of life and action and that there is naught beyond it.[195]