§ 382. The following shows the color combinations in a list of forty-six objects taken from the census schedules of the Dakota, Hidatsa, and Mandan tribes (U. S. Census of 1880), the lists of Dakota names given in the Fourth Annual Report of the Bureau of Ethnology, pp. 175, 177-180, and the list of Winnebago names collected by the author. Blue or green, (chiefly blue), 26; red, 25; black, 31; yellow, 30; scarlet, 38; white, 37; gray, 18; saŋ or distant-white (whitish), 4; rusty-yellow or brown (ġi), 18; spotted, 17; and striped, 8. Objects combined with two colors, 7; with three colors, 7; with four colors, 4; with five colors, 5; with six colors, 5; with seven colors, 6; with eight colors, 6; with nine colors, 5; with ten colors, 1; with all eleven colors, none. It should, however, be remembered that the lists consulted did not contain all the personal names of the Siouan tribes which have been mentioned, and that it is probable there would be found more color combinations if all the census schedules were accessible. We can not say whether each of the colors (including spotted and striped) has a mystic significance in the Siouan mind. Perhaps further study may show that red (śa) and scarlet (duta, luta) have the same symbolic meaning, and rusty-yellow (ġi) may be an equivalent of yellow (zi). THE EARTH POWERS. § 383. The Tunkan or bowlder, the Dakota name for the Earth powers, is also called the Lingam by Riggs (§ 132), as if connected with a phallic cult (§§ 164, etc.). The Earth powers (Tunkan) and the Wind-makers (Takuśkanśkan) are said by the Dakota to have a common symbol; but is not the symbol of the Takuśkanśkan a pebble (§ 376)? In the Kansa war chart (see § 127) does the large (red) rock refer to the Earth powers? And does the small rock refer to the Wind-makers? The Earth powers and the Wind-makers seem to be associated in some degree: (_a_) In the use of the rock symbol (if the Takuśkanśkan symbol be a true rock), and (_b_) in the use, among the Omaha, of eagle birth names in the social divisions called “Keepers of the pipes.” This latter rests upon the assumption that the Iñke-sabĕ is a buffalo gens which should be regarded as having some connection with the Earth cult. When the Omaha chiefs assembled in council the two sacred pipes were filled by the Ictasanda keeper (a member of a Fire and Water gens); but they were carried around the council lodge by the Iñke-sabĕ and ┴e-[p]a-it‘ajĭ keepers. The Iñke-sabĕ keeper started around the lodge with one of the pipes; when he had gone halfway (i.e., as far as the entrance) the ┴e-[p]a-it‘ajĭ keeper started from the back of the lodge with the other pipe, taking care to keep behind the Iñke-sabĕ keeper just half the circumference of the circle.[307] The ┴e-[p]a-it‘ajĭ man belonged to the Eagle or Wind-makers subgens and the Iñke-sabĕ man to one that we term provisionally an Earth gens. (See Fig. 194.) The Iñke-sabĕ, it is