There are ten or twelve minor images (_tailyúkȧ_) which strongly resemble the _tai´me_ in function, as they are essentially war medicines. Most of them were in the keeping of men other than the sacred doll owner, but two were kept by him for a time.[10] They have little or no part in the sun dance. The _Gadômbítsoñhi_, "Old-woman-under-the-ground," belonged to the Kiñep band of the Kiowa. It was a small image, less than a foot high, representing a woman with flowing hair. It was exposed in front of the _tai´me_ at the great sun-dance ceremony, and by some unexplained jugglery the priest in charge of it caused it to rise out of the ground, dance in the sight of the people, and then again sink into the earth.[11] The sun dance was normally an annual ceremony, but sometimes a year passed without one. The dance was theoretically dependent on someone going to the keeper and saying, "I dreamed of it (_i.e._, the sun dance)," or on the keeper himself dreaming of it. On two occasions a second dance was held in the dance lodge after the keeper had removed the sacred doll at the close of the first dance, because a second man had also dreamed of it.[12] After the dream is announced the keeper hangs the image on his back and rides out to all the camps, announcing, as he circles them, that he will conduct the ceremony the following spring (May or June). This announcement was sometimes made immediately after the close of the preceding dance, but usually it came just before they intended to hold the dance.[13] The keeper fasts while he is making the announcement, even if it takes three days, as may happen when the camps were scattered. When they know the dance is to be held, others vow to dance for a specified number of days, and all gather near the dance ground. No one may absent himself: they are all afraid of his medicine. When the tribe is assembled, the keeper circles the camp, again bearing the sacred doll on his back.