No. 8. A meda-tree. The recurved projection from the trunk denotes the root that supplies the medicine. “What! my life, my single tree!--we dance around you.” No. 9. A stuffed crane-skin, employed as a medicine-bag. By shaking this in the dance, plovers and other small birds are made, by a sleight-of-hand trickery, to jump out of it. These, the novitiates are taught, spring from the bag by the strong power of the operator. This is one of the prime acts of the dance. “I wish them to appear--that that has grown--I wish them to appear.” No. 10. An arrow in the supposed circle of the sky. Represents a charmed arrow, which, by the power of the meda of the person owning it, is capable of penetrating the entire circle of the sky, and accomplishing the object for which it is shot out of the bow. “What are you saying, you mee dá man? This--this is the meda bone.” No. 11. The Ka Kaik, a species of small hawk, swift of wing, and capable of flying high into the sky. The skin of this bird is worn round the necks of warriors going into battle. “My kite’s skin is fluttering.” No. 12. The sky, or celestial hemisphere, with the symbol of the Great Spirit looking over it. A Manito’s arm is raised up from the earth in a supplicating posture. Birds of good omen are believed to be in the sky. “All round the circle of the sky I hear the Spirit’s voice.” No. 13. The next figure denotes a pause in the ceremonies. No. 14. A meda-tree. The idea represented is a tree animated by magic or spiritual power. “The Wabeno tree--it dances.” No. 15. A stick used to beat the Ta-wa-e-gun or drum. “How rings aloud the drum-stick’s sound.” No. 16. Half of the celestial hemisphere--an Indian walking upon it. The idea symbolized is the sun pursuing his diurnal course till noon. “I walk upon half the sky.” No. 17. The Great Spirit filling all space with his beams, and enlightening the world by the halo of his head. He is here depicted as the god of thunder and lightning. “I sound all around the sky, that they can hear me.” No. 18. The Ta-wa-e-gun, or single-headed drum. “You shall hear the sound of my Ta-wa-e-gun.” No. 19. The Ta-wa-e-gonse, or tambourine, ornamented with feathers, and a wing, indicative of its being prepared for a sacred use. “Do you understand my drum?” No. 20. A raven. The skin and feathers of this bird are worn as head ornaments. “I sing the raven that has brave feathers.” No. 21. A crow, the wings and head of which are worn as a head-dress. “I am the crow--I am the crow--his skin is my body.” No. 22. A medicine lodge. A leader or master of the Meda society, standing with his drum stick raised, and holding in his hands the clouds and the celestial hemisphere. “I wish to go into your lodge--I go into your lodge.” In connection with this topic reference may be made to the Lenâpé and their Legends: with the complete text and symbols of The Walam Olum, by Daniel G. Brinton, A. M., M. D., Phila., 1885. 8vo. pp. 262, with numerous illustrations.