§ 66. He was fortunate, however, in making the acquaintance of the chief “wakandagi,” or shaman of the Kansa, when at Kaw Agency, in the winter of 1882. This man, Nixüdje-yiñge, was very communicative. He said that there used to be ten shamans in the tribe, and all had round pebbles which they blew from their mouths against the persons whom they “ʞilŭⁿxe” or “shot in a mysterious manner.” The arrow of the shamans was called “Mi-pa-ha,” which is a name of the Buffalo gens. This missile was made of part of the red-breasted turtle. A woman named Saⁿ-si-le had two “makaⁿ” (medicines, fetiches?) which she used for “ickade” or “wakandagi wagaxe” (magic, shamanistic legerdemain). She could swallow a knife; and when she swallowed a certain kind of grass she drew a green snake from her mouth. John Kickapoo’s father had a red medicine, which was used for women who desired to become enciente, for horses, and for causing good dreams. Nixüdje-yiñge’s mother, who was a shaman, has a small pebble and a clam shell, which she used in her mystery acts. Pagani had a “sika-hyuka” or “needle” (so represented by Nixüdje-yiñge, but it may not have been a steel needle), which he swallowed and voided through the urethra. Gahige-wadayiñga used to stab himself with a “mahiⁿsü” or arrow-point, about 6 inches long, causing the blood to spurt from his left shoulder as he danced. The other shamans used to spurt water on his back from their mouths, while he held his arms horizontally from his body, with the forearms pointing upward. When they finished no wound could be found. One shaman had a fish called “hu blaska” or flat fish, to which he talked. He made a necklace of the skin, and he used it for “ʞilŭⁿxe.” Wakanda-zi had the skin of a small black bear as his sacred bag. As he danced he held it by the tail and shook the skin. After shooting the round pebble from his mouth at a person he thrust the bear skin at the wounded man, drawing it back very quickly. The round pebble was drawn into the mouth of the bear and dropped on the ground when the skin bag was held with the tail up. He who wished to be shot at handed a gun to some one, who shot him in the side, much blood escaping. He seemed to be dead; but the shamans assembled and manipulated him. One put the mouth of the otter (of the otterskin sacred bag) to the mouth of the patient in order to perform the act called “lüpayiⁿ” (to raise up or resuscitate his own). Then, “Zü´be aká eyaú tuhnañ´ge aká,” i.e., when the bag was drawn away rapidly, the otter made the sound “zübe,” as when one draws in the breath, and the bullet was in its mouth. On the patient’s recovery he gave a horse to the man who shot at him.