[5] For example, we were told that some few years ago the widow of Spotted-eagle took the part of the medicine woman and borrowed a natoas from the mother of Curly-bear. Recently (1911), the latter died. Then the former claimed the natoas on the grounds that she had paid full value for it at the time and that she had now the most right to it. Curly-bear consented. Then, after an interval, this woman transferred it to the wife of ---- who made no vow to give the sun dance, for it was generally known that the reputation of the new owner permanently disqualified her for the function of medicine woman. CEREMONY OF THE TONGUES. While it is obvious from the preceding, that the medicine woman takes her vow at no fixed period in the year, the order of procedure is such that as a rule, she must have taken her vow not later than the spring of the year in which the sun dance occurs. There is no absolute prohibition to qualifying at a later time, as is often the case at present when the consent of the Indian Agent must be obtained before the ceremony is permitted, but the normal order seems to be as just stated. Any way, in the spring, the medicine woman calls upon her relatives for buffalo tongues (in recent years, those of cattle). These are then saved as requested. In passing, it may be noted that in all ceremonies, the persons upon whom the burden of responsibility falls have not only an inherent right to call upon their blood relatives, but these in turn are under obligations to respond. The number of tongues required is uncertain, some informants claiming that there should be an even hundred, others, that four to five full parfleches was the standard. Naturally, in recent years, the number has been much less. These tongues are to be sliced, parboiled, and dried like meat. The slices, however, must be perfect, without holes, and come from the interior of the tongue. The slicing of these tongues appears to have been the first ceremony of the cycle. It is conducted by a man, usually the father, who formally announced the woman's vow and who conducts all the ceremonies in which the medicine woman takes part. There is no stipulation that the same man must direct all parts of the ceremony, but, by custom, this office is performed annually by the same man so long as he is physically capable. To this ceremony are called the medicine woman, the women who have promised to "go forward to take the tongues", and sometimes those having previously performed these functions. The manner of formally registering the vow and of collecting the tongues is stated as follows:--