[4] The speeches are not actually rehearsals of speeches to be delivered during the ceremony proper, but they refer to the purpose of the Medicine Dance much in the same way as do some of the speeches in the ceremony proper. A large number of miscellaneous myths are likewise related. [5] This has been contradicted by some of my informants, who claim that only the East and North Bands have representatives at the brush ceremony. [6] _Annual Report of the Bureau of American Ethnology_, vol. vii, p. 188, diagram. [7] _Annual Report of the Bureau of American Ethnology_, vol. vii, pp. 245, 255–274. [8] _Ibid._, p. 257. [9] _Ibid._, pp. 167–181. [10] _Ibid._, p. 168. [11] _Annual Report of the Bureau of American Ethnology_, vol. xiv, p. 69. [12] Compare diagram, _ibid._, p. 75. [13] _Ibid._, p. 75. [14] Heinrich Schurtz, _Altersklassen und Männerbünde_, 1902; cf. especially pp. 1–82. [15] Wherever the phrase “instinct for association” is used, it is an attempt to render the German _Geselligkeitstrieb_. [16] S. R. Riggs, Dakota Grammar and Texts. [17] Hoffman, in _Annual Report of Bureau of American Ethnology_, vol. vii. [18] _Ibid._, vol. xiv. [19] Boas, The Social Organization and the Secret Societies of the Kwakiutl Indians (_Annual Report of the U. S. National Museum for 1895_, p. 485). [20] Migis is the Ojibwa term for the shell used in the Midewiwin. It is employed here as a convenient term to designate the objects used by the Winnebago and Omaha in shooting. [21] Alanson Skinner (MS.). [22] Frances Densmore, “Chippewa Music” (_Bureau of American Ethnology_, Bulletin 45). Washington, Government, 1910. [23] _Annual Archaeological Report, 1905_ (Report of Minister of Education, Ontario), p. 146. [24] _Annual Report of the Bureau of American Ethnology_ (1905–06), vol. xxvii. [25] _Annual Report of the Bureau of American Ethnology_ (1905–06), vol. xxvii. [26] In the Cheyenne Medicine Arrow Society a similar association occurs. [27] Miss Fletcher, in _Annual Report of the Bureau of Ethnology_, vol. xxvii.