As previously stated, the natoas ritual in the sun dance has for its mythical basis the Elk-woman and the Woman-who-married-a-star, though Scar-face, Cuts-wood, Otter-woman, and Scabby-round-robe are said to have made minor contributions. Versions of these myths may be consulted in Volume 2, part 1 of this series. The Woman-who-married-a-star is credited with bringing down the digging-stick and the turnip, together with the songs pertaining thereto (p. 61), also a wreath of juniper formerly worn in place of the natoas and the eagle feather worn by the man. It is also interesting to note that the Crane-woman who transfers the ritualistic attributes of these objects makes a formal declaration of her marital virtue. In the case of Elk-woman, we have again the incident of the Crane and the digging-stick where it is implied that the latter symbolizes the bill of the former. We are informed that many animals were present at this transfer, each contributing something to the regalia. We also find it suggested that the bunches of feathers on the natoas represent the horns of the elk, the elk robe and elk teeth wristlets further symbolizing that animal. In one version of this myth is the antagonistic implication that Elk-woman was not quite up to the standard of marital virtue. In the Cuts-wood myth the "going forward to the tongues" is accounted for. Scabby-round-robe is credited with adding the necklace and the arrow point to the natoas and Otter-woman with the wild cat-tail. The following statement of an informant has a bearing upon this point:-- The natoas is said to have come from the Elk. It was first owned by beaver bundle men, but it was the custom for the medicine woman in the sun dance to borrow it for her ceremony. This continued for a time, but ultimately the medicine woman bought it and kept it in a bundle of her own. The feathers on the front of the natoas are said to represent the horns of Elk and the plumes at the sides, the leafy top of the large turnip. This is the same turnip which the woman who went to the sky land is supposed to have dug up. The digging-stick which accompanies the natoas also represents the stick with which she did this digging. Some of the songs in the natoas ritual speak of little children running about and this refers to the ball-like image on the front of the natoas, for this image is stuffed with tobacco seeds, which, as you know, are often spoken of as children, or dwarfs (p. 201). The broad band upon which the natoas is mounted is said to represent the lizard. All these things, it is said, were added to the natoas, one at a time, by some of the beaver men. So it came about that we have the natoas as it is.