[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.]