[Footnote 148: Minn. Hist. Soc. Coll., Vol. II, pt. 3.] [Footnote 149: Proc. Am. Assoc. Adv. Sci., Montreal meeting, Vol. XXXI, p. 580.] [Footnote 150: Minn. Hist. Soc. Coll., Vol. II, pt. 2.] [Footnote 151: Miss Fletcher, in Rept. Peabody Museum, vol. III, p. 284, note.] [Footnote 152: Compare Miss Fletcher, in Proc. Am. Assoc. Adv. Sci., 1882, p. 581.] [Footnote 153: Miss Fletcher says, in Proc. Am. Assoc. Adv. Sci., 1882, p. 580, “The people camp in a circle, with a large opening at the east. In 1882 over 9,000 Indians were so camped, the diameter of the circle being over three-quarters of a mile wide.”] [Footnote 154: Miss Fletcher’s account (Proc. Am. Assoc. Adv. Sci., p. 582) names the fourth day as that on which they sought for the sun pole.] [Footnote 155: Miss Fletcher (Proc. Am. Assoc. Adv. Sci., 1882, p. 580) states that “the tent set apart for the consecrating ceremonies, which take place after sunset of the first day, was pitched within the line of tents, on the site formerly assigned to one of the sacred tents.”] [Footnote 156: The author heard about this medicine in 1873, from a Ponka chief, one of the leaders of a dancing society. It is a bulbous root, which grows near the place where the sun pole is planted.] [Footnote 157: With this compare the Omaha act, uiȼaⁿ, in the Iñke-sabĕ dance after the sham fight, Om. Soc., in 3d. Ann. Rept. Bur. Ethn., p. 299.] [Footnote 158: See Miss Fletcher, Proc. Am. Assoc. Adv. Sci., 1882, p. 582.] [Footnote 159: See § 28, the Kansa ceremony of the waqpele gaxe, and Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 234, 297.] [Footnote 160: Contr. N. A. Ethn., vol. VI, 470, 12-15; and Om. Soc., p. 296.] [Footnote 161: Miss Fletcher states that the sun pole is carried to the camp on a litter of sticks, and must not be handled or stepped over. Op. cit., p. 582.] [Footnote 162: See Miss Fletcher’s account, Proc. Am. Assoc. Adv. Sci., 1882, p. 584.] [Footnote 163: Miss Fletcher, _op. cit._, p. 583.] [Footnote 164: The famous pipestone quarry was near the Big Sioux river in Minnesota.] [Footnote 165: Concerning Dakota Beliefs, in Proc. Amer. Philol. Assoc., 3d An. Session, 1872, p. 5.] [Footnote 166: Theogony of the Sioux, p. 269.] [Footnote 167: Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 44.] [Footnote 168: Compare the Maⁿnaⁿhiⁿdje sub-gens of the Kansa tribe, and part of the wind gens, as the [K]aⁿze gens of the Omaha, Kansa and Osage may be associated with the Takuṡkaŋśkaŋ of the Dakota.] [Footnote 169: Minn. Hist. Soc. Coll., vol. II, pt. 2, pp. 70, 71.] [Footnote 170: Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 67.] [Footnote 171: Theogony of the Sioux, p. 270.] [Footnote 172: With this compare the belief of some African tribes that the monkey has the gift of speech, but fears to use it lest he should be made a slave.] [Footnote 173: Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 66.] [Footnote 174: Minn. Hist. Soc. Coll., vol. II, pt. 2, p. 66.] [Footnote 175: Ibid., p. 66.]