Two songs have a special place in the ceremony. They are sung by the men as they ride into camp with the willows for the hundred-willow sweathouse. They are sung again when the procession of pole raisers moves up to raise the sun pole. Formerly, they were sung by any considerable body of the tribe approaching the camp of strange Indians. Likewise, when they approached a post to open trade.[18] Red-plume, a Piegan, has a smudge stick on which are notches said to represent the number of different songs used in the ceremonies of the medicine woman. There are 413 which is said to be the full number of songs. These, as has been stated in Volume 7, are in reality a part of the beaver bundle ritual. The singing at the dancing ceremonies after the sun lodge has been erected is usually confined to the songs of various societies concerned. There are, however, a few with characteristic airs that are regarded as peculiarly appropriate to the occasion, regardless of who may be dancing. FOOTNOTES: [18] For musical notation see McClintock, Walter, _The Old North Trail, or Life, Legends and Religion of the Blackfoot Indians_ (London, 1910), 311. THE SUN DANCE CAMP. In a previous paper, we called attention to the belief that the camp circle was formed expressly for the sun dance. Our informants say that formerly the circle was formed by the assemblage of the bands some time before the medicine woman began her fast. In winter, the tribes scattered out, usually two to five bands in a camp, often many miles apart. At the approach of summer, the husband of a woman having made a vow to give the sun dance sends a man to look up the camps and invite them to join his band. He carries tobacco and presents some to each head man with the invitation. As the head men receive the invitation, they order their bands to move, forming the circle at the medicine woman's camp. Once formed, the circle is not broken until after the sun dance, a period estimated at from two to four months. The whole body may move about and even make long journeys aside from the four ceremonial moves required while the medicine woman is fasting. After the sun dance, they split up into parties for the fall hunt and finally went into winter quarters. The import of our former statement is thus apparent. The suggestion is that the camp circle is intimately associated with the sun dance. At least, one point is clear, the camp circle is initiated by the woman who starts the sun dance and even so is one of the preparatory steps. As previously stated in Volume 7 of this series, there is much uncertainty as to the order of bands in the circle. We doubt if it ever was absolutely fixed beyond change at the will of those in charge of the sun dance proceedings. MYTHOLOGICAL NOTES.