Like the Algonkian _manitou_, the Siouan _wakonda_ is thus seen to hover between the Personal and the Impersonal, whereas the Iroquoian _orenda_ clings about persons and things. Yet it is applied in an adjectival form by various Siouan tribes to medicine-men, to the sacred pipe, to the sleight-of-hand tricks performed by the medicine-men or jugglers, and apparently to anyone who displays unusual qualities or powers. Thus it is used for a man who is extraordinarily stingy, to a man who has a habit of loud and rapid speech, to one who is a hard, almost an unmerciful, rider, to a child who speaks or walks for the first time and has thus manifested a new and individual power to act. A woman during her menstrual period is _wakan_; to perform acts of worship is to make _wakan_; the secret society among the Dakotas {44} which is the depository of their mysteries is _wakanwacipi_, the sacred dance. In these cases the word conveys the sense not only of mysterious, powerful, wonderful, but also of sacred, spiritual, taboo. And a Ponka medicine-man once told the late J. O. Dorsey, “I am a wakanda.”[44.1] Equivalent ideas and expressions are used by other American tribes. Supernatural power impresses the Tlingit, for example, “as a vast immensity, one in kind and impersonal, inscrutable as to its nature, but whenever manifesting itself to men, taking a personal, and it might be said a human personal, form in whatever object it displays itself. Thus the sky-spirit is the ocean of supernatural energy as it manifests itself in the sky, the sea-spirit as it manifests itself in the sea, the bear-spirit as it manifests itself in the bear, the rock-spirit as it manifests itself in the rock, etc. It is not meant that the Tlingit consciously reasons this out thus, or formulates a unity in the supernatural, but such appears to be his unexpressed feeling. For this reason there is but one name, _yēk_, a name which is affixed to any specific personal manifestation of it.… This supernatural energy must be carefully differentiated from natural energy and never confused with it. It is true that the former is supposed to bring about results similar to the latter, but in the mind of the Tlingit the conceived difference between these two is as great as with us. A rock rolling downhill or an animal running is by no means a manifestation of supernatural energy, although if something peculiar be associated with these actions, something outside of the Indian’s usual experience of such phenomena, they may be thought of as such.” On the other hand, and here we approach the Iroquoian idea, “the number of {45} spirits [_yēk_] with which this world was peopled was simply limitless.… There is said to have been a spirit in every trail on which one travelled, and one around every fire; one was connected with everything one did.” The writer whom I am quoting goes on to give a large number of instances showing that the heavenly