Not long after the sun dance this same man became ill again. Finally, as a last resort, he called upon the first wife to save him again. This woman told him to call upon the other woman as he seemed to have so much faith in her. So he died and was properly punished for so unjustly treating his faithful wife. FOOTNOTES: [6] In former times, the natoas and the medicine woman's costume were owned by a beaver man. When a woman gave a sun dance she gave a horse for their use. She just borrowed them. Later on, a beaver man transferred them, whence they became a separate bundle.--Tom Kiyo. [7] Should the woman already own a natoas and the transferrer (father) own one; the woman must say which bundle shall be used. She can use her own, borrow, or purchase of the transferrer.--Curly-bear. [8] A Piegan informant comments as follows: The woman can either buy or borrow a natoas. In the olden times she often borrowed because the natoas, the dress, the elk tooth wristlets, and the robe were owned by a beaver man's wife. After a time, however, these were transferred to a medicine woman and were thus separated from the beaver bundle. THE PROCESSION TO THE DANCING LODGE. In our account of the natoas ritual we told how the father, son, etc., emerge from their tipi. The file is headed by the father, followed by the son, next the mother, then the medicine woman followed by women bearing the tongues. The father and the son are muffled in blankets (robes); the latter walks with bowed head, leaning heavily on a staff and bearing over his head a wild rhubarb stalk.[9] The medicine woman wears the natoas on her head, an elkskin (often buckskin) dress and an elkskin robe, with the digging-stick on her back. For a staff, she uses one of the smudge sticks. The women in her rear bear parfleches containing the tongues, together with blankets and other ordinary objects. Two or three old men act as conductors, or flankers, keeping the way clear of spectators, etc. The procession moves slowly and by stages. The four principal personages in it keep their eyes upon the ground. The course is southward past the entrance (east side) to the dancing lodge, around the south side, the rear of the shelter and entering from the north side. Here the medicine woman remains until the dancing lodge is raised at sunset, when she returns to her tipi and breaks her fast with berry soup. The father and the son go to a sweathouse after which their responsibilities also end. During the continuance of the ceremonies in the sun lodge, the medicine woman cares for the natoas bundle, now her property, until transferred to another, but is otherwise free to do as she likes. She usually remains quietly at home receiving guests and resting.