It is probable that the medicines of the Watci Waȼupi, Wase-jide aȼiⁿ-ma, and the Ԁaȼiⁿ-wasabĕ watcigaxe ikagekiȼĕ, of the Omaha,[74] the Red Medicine of the Kansa, and the Red Medicine of the Osage Makaⁿ ɔüʇ[s]e watsiⁿ or Red Medicine Dance, were used as fetiches, as they conferred wonderful powers on those who used them. When the author was at the Omaha Agency, in 1878, he obtained the following: Rocky Mountain beans, which are scarlet, and are called “Makaⁿ jide” or Red Medicine, confer good luck on their owners. If the beans like their owners, they will never be lost; even if dropped accidentally, they will return to the possession of their owners. Ni-k’ú-mi, an aged Oto woman, told one of her granddaughters (then Susette La Flèche, known as Bright Eyes after 1879, and now the wife of T. H. Tibbles) of her own experience with one of these beans. She had dropped it in the grass, but she found it on retracing her steps. It is impossible to say whether this scarlet bean was identical with the Red Medicine of the Iowa (§ 87), Kansa, and Osage; but it certainly differed from that of the Wase-jide aȼiⁿma of the Omaha. There are sacred or mystery rites practiced by the dancing societies, including those to which the wazeȼĕ or doctors belong. Two Crows said that he did not know those of his society, the ┴e iȼa‘eȼĕ-ma. As initiation into one of these societies is very expensive, it is unreasonable to suppose that Two Crows would communicate the secrets of his order for a small sum, such as $1 a day. SORCERY. § 63. There have been sorcerers, i.e., such as prepared love potions for those who bought them, and who were thought to cause the death of those persons who had incurred their displeasure. The author has been told that the sorcerers give a high price for a small quantity of the catamenial discharge of a virgin. It is mixed with a love potion, and when the compound is administered to a man he can not help courting the woman, even when he knows that he does not love her. JUGGLERY. § 64. Ickade or sleight of hand exists not only in the secret societies but also along with the practice of medicine, government, and religion. Some of the Omaha and Ponka doctors of the first class (the wazeȼĕ, not the makaⁿ aȼiⁿ-ma or root doctors) pretend to draw sticks from the bodies of their patients, or worms from aching teeth, saying that those things are the causes of the diseases. Every disease is a “nie” or “pain,” and there must be a cause for that pain.