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UNIVERSITY OF PENNSYLVANIA 
 
 THK UXI\ KRSITY MUSEUM 
 
 ANTHROPOLOGICAL PUBLICATIONS 
 
 Vol. IV No. 2 
 
 SACRED BUNDLES OE THE SAC AND 
 EOX INDIANS 
 
 BY 
 M. R. HARRINGTON 
 
 ILLUSTRATED BY SPECIMEN'S IX THE 
 GEORGE G. IIEYE COLLECTION' 
 
 PHILADELPHIA 
 
 PUBLISHED BY THE UNIVERSITY MUSEUM 
 
 1914 
 
•^r^H^^ 
 
 T% 
 
CONTENTS 
 
 PAGE 
 
 INTRODUCTKjX 125 
 
 The Fetish 127 
 
 The Amulet 127 
 
 The Charm 127 
 
 The Sacred Bundle 128 
 
 SKETCH OF SAC AND FOX CULTURE 130 
 
 THE BUNDLES 132 
 
 HISTORICAL REFERENCES 134 
 
 MYTHS OF ORIGIN 136 
 
 CLASSIFICATION AND USE OF BUNDLES 156 
 
 Uses 156 
 
 Storage 158 
 
 Rules 159 
 
 CEREMONIES 160 
 
 WAR BUNDLES 167 
 
 Detailed Description 171 
 
 A Fox "War Medicine" 209 
 
 MEDICINE BUNDLES 211 
 
 General Medicine Bindles 211 
 
 Fetish Bundles 227 
 
 Good-Will Bundle 239 
 
 Gambling Bundle 242 
 
 Hunting Bundles 243 
 
 Medicine Against Witchcraft 248 
 
 Witch Bundle 248 
 
 SEPARATE AMULETS 251 
 
 APPENDIX 253 
 
 (123) 
 
SACRED BUNDLES OF THE SAC AND 
 FOX INDIANS. 
 
 INTRODUCTION. 
 
 The use of objects supposed to have mysterious power 
 for magically influencing the affairs and conditions of Hfe seems 
 to have been almost universal among the native tribes of North 
 America. Some groups, as might be expected, show a greater 
 development along this line than others, while considerable 
 variation in the character and use of the "powerful" objects 
 is seen in the various types of culture. 
 
 Such facts of development and variation are well brought 
 out in the collection secured by the expedition maintained 
 by Mr. George G. Heye, among the various tribes now residing 
 for the most part in Oklahoma — tribes representing a num- 
 ber of linguistic stocks and types of culture, and formerly 
 widely distributed geographically, but now gathered within a 
 comparatively limited area. During the progress of this work, 
 which was under my immediate charge, we were fortunate enough 
 to obtain a considerable number of these objects, including many 
 of the sacred bundles which were objects of the highest venera- 
 tion. In many cases the tribal religious observances had vir- 
 tually centered about them. 
 
 To describe these objects, collected by the Expedition, and 
 to set forth such information as could be obtained concerning 
 
 (125) 
 
126 UNIVERSITY iMUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 them, is the task I have before me. A complete account, 
 however, is not possible, for not only is our series of "power- 
 ful" objects from any given tribe seldom even approximately 
 complete, but information was not always obtainable, even 
 concerning the specimens we were able to secure. In many 
 cases the owners of the sacred bundles had died, and the 
 younger people inheriting them know little or nothing of their 
 history, use or ritual. In other cases Indians would bring 
 themselves to the point of selling their bundles to get rid of 
 the responsibility of caring for them, but could not be induced 
 to give the information belonging to them, either through fear 
 of the supernatural, or fear of what their tribesmen might 
 say, or merely because they thought that we wanted to make 
 fun of their sacred beliefs. For it must be remembered that 
 the traditions belonging to the bundles are as sacred to the 
 Indian as his Bible is to the orthodox Christian. 
 
 Among the tribes from which "powerful" objects were 
 obtained are the Sac and Fox, Pottawattomi, Kickapoo, Dela- 
 ware and Shawnee, representing the Algonkian stock; the 
 Osage, Kaw, Iowa, Otoe and Quapaw (all Siouan); the Caddo 
 and Wichita (Caddoan); the Comanche (Shoshonean); the 
 Kiowa (Kiowan) ; and the Chiricahua Apache (Athapaskan) ; 
 and the Seminole, Creek and Choctaw (Muskhogean). Among 
 the last three, however, such objects are rarely seen. 
 
 The concepts imderlying the beliefs and customs con- 
 nected with these "powerful" objects, are usually quite obscure 
 and involved, but the basic idea is, apparently, that such 
 objects are endowed with a certain degree of supernatural 
 power, by which they can directly or indirectly influence the 
 phenomena of life, in the interest of their owner. Classification 
 is rendered difficult by the vagueness of some of the concepts; 
 
M. R. HARRIXGTOX — SACRICI) BINHLES OF THE SAC AND FOX INDIANS. 127 
 
 still a general classification is possible, and will be given here, 
 with the definitions of the terms I shall use hereafter. 
 
 The Fetish. 
 
 This is an object, natural or artificial, large or small, which 
 is regarded as a living being, possessed of supernatural power, 
 and as endow^ed with consciousness and volition, or is thought 
 to be the dwelling or representation of such a being, and to 
 possess its magical powers, wholly or in part. It is supposed 
 to understand what is said to it, and to enjoy offerings. 
 
 The Amulet. 
 
 An object, small, or at least readily portable, which is 
 worn or carried by its owner, with the idea that it possesses 
 the power of giving him good fortune, protecting him or imbu- 
 ing him with powers or qualities not naturall}^ his own; but 
 without any definite idea that the oljject is alive or that it is 
 the actual habitation of a spirit. The idea underlying this 
 class is frequently that the amulet is a symbol or token of a 
 supernatural being, who is pleased by seeing it worn and grants 
 his protection and aid to the wearer. In other cases the idea 
 is that of sympathetic magic, as when a portion of some 
 animal's body is worn to endow the wearer with that animal's 
 desirable qualities. 
 
 The Charm. 
 
 Like the amulets, the class of objects which for purposes 
 of this paper we shall call chamis are not generally regarded 
 as living, supernatural beings, nor the abode of such, but are 
 objects, substances or compounds of herbs (charm-medicines), 
 
128 UNIVERSITY Ml'SEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 which by their owii inherent virtues or powers, can compel 
 the supernatural beings or forces of nature to aid the mani- 
 pulator of the charm, in some particular, invariable way, or 
 can cause such abnormal results without the idea of the inter- 
 vention of any spirit, but purely by properties inherent in the 
 charm itself. There is little if any difference in the mind of 
 the Indian between the manner of action of the herbs that 
 he compounds as a cathartic and the action of another com- 
 pound that he makes to drive away witches. The phenomena 
 of chemical reaction to his mind would be comparable to the 
 workings of a charm to produce rain or to give a rival hunter 
 bad luck. In this way the beliefs and practices connected 
 with charms and charm-medicines merge into those accepted 
 by modern medicine and chemistry. 
 
 The S.A.CRED Bundle. 
 
 This is a bundle containing one or more charms, amulets or 
 fetishes, often a collection, embracing objects of all these classes, 
 together with paints, offerings and ceremonial paraphernalia. 
 Many of these bundles, regarded with the greatest respect and 
 even fear, are thought to have a consciousness of their own, to 
 understand what is said to them, and to enjoy offerings. In 
 such cases, we have a collection of various kinds of "powerful" 
 objects regarded, in its entirety, as a fetish. 
 
 This is almost invariably the case with the important 
 bundles connected with the religious rites of the influential 
 societies, the clans or the whole tribe; the war bundles and 
 others of general public interest. In a lesser degree, the same 
 idea appears regarding some of the bundles of more or less 
 personal use, such as those for hunting, love, friendship, healing 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAl' AND FOX INDIANS. 129 
 
 the sick, preserving the health, athletic sports, gambling and 
 witchcraft, and the general bundles, combining two or more 
 of these functions. Bundles of this last group — those of per- 
 sonal rather than public appeal — are usually classed as "medi- 
 cine" or "charm" bundles, as they usually contain many 
 charms and charm-medicines, and but few fetishes or amulets. 
 While frequently held by shamans, this was not the invariable 
 rule, for a very large number of these bundles were in the 
 hands of private individuals. 
 
 Most of the fetishes, amulets and charms collected, espe- 
 cially those from the central Algonkian tribes and those of 
 Siouan language but similar culture, were not obtained sepa- 
 rately, but as parts of bundles of one kind or another; but 
 among some other tribes, such as the Comanche, Apache and 
 Caddo, the few specimens of this kind that were found, had 
 been kept and used separately and not enclosed with others 
 in a bundle. 
 
 Inasmuch as the Heye Expedition has collected more 
 "powerful" objects from the Sac and Fox tribe of the central 
 Algonkian group than from any others, these have been 
 selected as the subject of this paper. 
 
130 UNIVERSITY MrSETM — AXTHROPOLOGICAL PrBLICATIONS VOL. IV. 
 
 SKETCH OF SAC AND FOX CULTURE. 
 
 Before taking up a detailed study of the Sac and Fox 
 "powerful" objects it might be well to gain perspective by 
 glancing for a moment at their life as a whole. 
 
 As might be inferred from their name, the Sac and Fox 
 people were at one time two distinct but closely related tribes. 
 who cast their lot together and thereby gained the compound 
 name by which they are now known. Later a split occurred 
 which left one band, mainly Foxes, near Tama, Iowa; another 
 in Kansas, and a third, mainly Sac (Sauk), near Shawnee, 
 Oklahoma, far from their old haunts near Lake Michigan, 
 where they were encountered by the whites at an early date. 
 
 Most of our "powerful" objects were secured from the 
 Oklahoma contingent, but a few articles of this class were 
 collected in Iowa. 
 
 Although they lived for the most part in the borderland 
 between forest and prairie, the life and habits of this people 
 were typically those of the woodland, with fairly permanent 
 summer villages convenient, not only to good hunting grounds, 
 but also to places where their great staple, corn (maize), and 
 other vegetable foods, could be successfully raised. Houses 
 for summer use were rectangular structures of poles and bark, 
 with gable roofs, sleeping platforms and adjacent arbors for 
 shade; but in winter these were usually abandoned in favor 
 of the warmer oval dome-shaped lodges covered with great 
 mats (PL XXI, A) made of cat-tail flags. These were portable, 
 a decided advantage for the winter hunt. Canoes were form- 
 erly in general use. 
 
 Their manufactures included baskets and many woven 
 articles such as sacks and mats, some of them being excellent 
 in workmanship and design, as well as the bowls, spoons and 
 other articles oi wood and the articles of buckskin, rawhide 
 
M. R. HARRIXGTOX SACRED BUNDLES OF THE SAC AXD FOX INDIANS. 1.^1 
 
 and the like, while their bead work shows a large pmportion of 
 curvilinear designs — a series of products typical of the central 
 Algonkian peoples. 
 
 The tribes were divided into clans, most of which bore 
 animal names and in which membership was inherited through 
 the father. Among the Sac clans were: the Eagle, Thunder, 
 Swan, Sturgeon, Bear-potato, Wolf, Elk and Bear. 
 
 Besides this, the tribes were divided into two parties, 
 irrespective of clan or inheritance, the Ac kac"* and Kic'ko", 
 who played against each other in games, and were especially 
 recognized in the ceremonies. As nearly as I can find out 
 the first son of a couple belonged to the Ac kac'** party, the 
 next to the Kic'ko', the next Ac kac"*, and so on. It was said 
 that an Ac kac"" must never change his mind nor give up what 
 he has begun, and especially, must never retreat in war; but 
 a Kic'ko" may do as he pleases. Black was the painting color 
 of the Ac kac"* and white that of the Kic'ko"".' 
 
 The ceremonies connected with the sacred bundles of the 
 different clans and the Ale da win or Medicine Society were 
 their most important religious observances. At the present 
 time Ge'tci Ma' ni to, the Great Spirit, is frequently mentioned 
 in the traditions and in the ceremonies as chief of the Mani- 
 tos; but whether this concept is of native or foreign origin 
 I have no means of telling. There seems to be a tendency 
 to assume a priori that because certain tribes of American 
 Indians had no concept of a Supreme Being before the coming 
 of the whites, or seem to have had none, no tribe had this 
 concept; this, I think, is a mistake. To-day (1912) the Dream- 
 or Dnun-dance religion is in great vogue, and some of the 
 people have taken up the Peyote Rite. 
 
 In disposition the Sac and Fox were proud and warlike 
 and seem to have placed much importance on military 
 achievement. 
 
 ' "Besides the grouping into gcntes the tribe was further divided into two great social 
 groups or phratries: Kishko* and Oshkash*. ... A child entered the group at birth; 
 sometimes the father, sometimes the mother, determining which group." Bureau of 
 American Ethnology, Bulletin 30, Part 2, p. 478. 
 
132 rN'IVERSITY ML-SEC.M ANTHROPOLOGICAL PrBLICATiONS VOL. IV. 
 
 THE BUNDLES. 
 
 Hanging overhead from the smoke-stained rafter poles 
 in the few remaining primitive lodges of bark or mats, may 
 sometimes still be seen, the sacred bundles — mysterious oblong 
 packages wrapped in blackened buckskin, stiff and crackled 
 with age (PI. XXV), from which often hang pendant clusters of 
 gourd rattles, likewise black with age and smoke. 
 
 Well may the Indian view these bimdles of mystery with 
 reverence and respect, for within them still lingers the spirit 
 of yesterday — memories of the days he loved — the days of 
 the freedom of forests and prairies, of the glory of war, the 
 excitement of the chase — the days when the Indian was a 
 power in the land — the days now gone forever. But the greatest 
 basis of his regard for these relics of the past lies in his belief 
 that the bundles were the direct gift of the Manitos, of the 
 great powers that rule the world, to his people. The glorious 
 powerful Sun, the terrible Thmiders, whose wings darken the 
 sky, whose roar shakes the prairie, and whose dazzling fiery 
 darts shatter the trees of the forest — all gave their power to 
 mankind through the bundles. 
 
 The bold Eagle, the swift Hawk, the night-seeing Owl, 
 the sturdy Buffalo, the tireless Wolf, the sly Weasel approach- 
 ing his prey by stealth, the Snake slipping unseen through the 
 grass — all gave their power; and the herbs that protect, that 
 cure, that bewilder and bewitch — all contributed their potency. 
 Moreover, the feasts, ceremonies and dances connected with 
 the bundles formed a great part of the people's religious activ- 
 ities, and the consequent gatherings much of their opportunities 
 for social intercourse. It is not surprising then that the bundles 
 were treasured, and that only of late years, when the old times 
 are fading into the past, and the old beliefs are being rapidly 
 
M. R. HARRINGTOX — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 133 
 
 forgotten by the rising generation, that the Indians have begun 
 to let the bundles pass out of their hands. 
 
 The Sac and Fox visited by the Expedition denied that 
 they had ever used shields svich as were common among the 
 plains tribes, asserting that the protective powers of the 
 bundles were better than those of a shield. They afifected 
 to pity the tribes whose "medicine was so poor that they 
 had to protect themselves with shields." Nevertheless, Catlin 
 pictures the old Sac chief Keokuk carrying a shield, also the 
 chief Pashepaho is similarly shown, and the use of shields is 
 shown in his pictures of several Sac and Fox dances.' 
 
 ' Catlin, Manners, Customs and Condition of the North American Indians. Lor.dc 
 1841. Vol. II, Plates 280, 289. 
 
134 UNIVERSITY Ml'SEL'M AXTHROPOLOC.ICAL PliBLU.'ATION'S VOL. IV. 
 
 HISTORICAL REFERENCES. 
 
 The earliest mention I have thus far encountered, regard- 
 ing the sacred bundles of the Sac and Fox, is in Catlin,^ where 
 a short account is furnished, of the "Dance to the medicine of 
 the Brave" as an explanation of the plate here reproduced 
 (PI. XXII). 
 
 "In the plate is reproduced," says Mr. Catlin, "a party 
 of Sac warriors who have returned victorious from battle with 
 the scalps they have taken from their enemies: but having 
 lost one of their party, they appear and dance in front of his 
 wigwam fifteen days in succession, about an hour every day, 
 when the widow hangs his medicine bag on a green bush which 
 she erects before her door, under which she sits and cries while 
 the warriors brandish the scalps they have taken, and at the 
 same time recount the deeds of bravery of their deceased com- 
 rade in arms, whilst they are throwing presents to the widow 
 to heal her grief and afTord her the means of a living." The 
 picture shows a war bundle (PI. XXV) with a gourd rattle (PI. 
 XXIX, D) attached, hanging in front of a mat lodge, while a 
 company of shaven-headed warriors dance in a circle to the sound 
 of two drums and a deer-hoof rattle. (See PI. XXIX, A.) The 
 three persons brandishing the scalps in the center of the circle 
 have long hair and seem to be women. - 
 
 The next reference that I discovered, in point of time, 
 is a quotation from the report of the Indian x^gent at Tama 
 City, Iowa, dated August 10, 1885.'' In speaking of the Sac 
 and Fox religion he says; "Feasts are held before their crops 
 are planted, and another series of prayers and thanksgivings 
 
 'Ibid., Vol. II, p. 215. 
 
 'Another and much fuller account written ^bout this time has been brought to my 
 attention by Mr. Alanson Skinner, of the American Museum of Natural History, and is 
 reproduced as an appendix to this paper. 
 
 'Smithsonian Report, 18S5, ji. ,■!<). 
 
M. R. HARRINGTON SACRED BUNDLES OE THE SAC AXD FOX INDIANS. 135 
 
 after the crops are gathered. Blessings and invocations are 
 said when a child is born. . . . Holy or consecrated tobacco 
 is burned on certain occasions as incense, and they have some- 
 thing that profane eyes are never allowed to see, called ' Me- 
 sham,' corresponding to the Jewish Ark of the Covenant." 
 This was. of course, a "mi cam'," or sacred bundle. 
 
 Incidental mention is made of the sacred bundles in Dr. 
 William Jones' Fox Texts,' also under the head of Sauk in 
 the Handbook of American Indians. - 
 
 ' Publications of the American Ethnological Society, Vol. I, pp. 161, 
 - Bureau of American Ethnology, Bulletin 30, Part 2, p. 47.S. 
 
136 IN'IVERSITY .MUSEUM — ANTHROPOLOGICAL PUBLICATION'S VOL. IV. 
 
 MYTHS OF ORIGIN. 
 
 The origin of the different kinds of sacred bundles, in 
 fact of many kinds of fetishes, amulets and charms, is gen- 
 erally traced, by tradition, to the custom of the youth's fast, 
 widespread especially among the eastern and central tribes, 
 in which the boy subjects himself to hunger and exposure in 
 the hope that some supernatural being will appear to him 
 and offer to be his guardian spirit and helper through life. 
 At such a time, say the legends, the originator of the bundle, 
 then a poor starving boy, was visited by the Alanitos and 
 told how to make the amulets and other things that would 
 give him the power he craved. Such a bundle would then 
 be handed down to the succeeding generations. Thus it hap- 
 pened that many a warrior used a bundle that was not the 
 product of his own dream, but the vision of one of his ancestors. 
 Bundles may be divided and made the basis of several new 
 ones, and changes may be introduced in response to new 
 revelations. 
 
 A tradition purporting to be the story of the origin of 
 fasting for power, and of the first bundle ever made among the 
 Sac and Fox, was obtained from Mecabekwa (PL XX, A), a 
 man of Fox descent, living near Gushing, Oklahoma. This is 
 given substantially as he related it, sentence by sentence, as 
 translated by the expedition interpreter, Leo Walker. Meca- 
 bekwa's name means Big Back, but he goes by the name of 
 U. S. Grant among the whites. The tradition runs as follows: 
 
 The man to whom the Great Alanito first gave this bundle 
 received the name of Pi toe ka h" (redoubled). The name he 
 bore in childhood is not now remembered. He was poor and 
 as he grew up he did not enjoy living, but was always dis- 
 satisfied, so at last he painted himself and made up his mind 
 that he would go out and starve. 
 
.M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 137 
 
 The morning he started he told his father and mother 
 not to think about him any more, that he was going out to 
 starve and did not care where death overtook him. As he 
 left he sang: 
 
 1. A kwi ni gi a ni ni na (five times) 
 
 - na 
 
 - no 
 
 - na 
 
 - no 
 {Since I was l.wrnj' 
 
 A kwi ni gc'. 
 
 Ni ke ka na ma kwi a'ki 
 (I was known to the world) 
 
 2. Wi hi ni to no kw^a ni 
 
 (The way he will understand you) 
 Wl hi ni to no kwa ne 
 
 Wi hi ni to no kwa ni 
 Wi hi ni to no kwa ne 
 
 Wi hi ni to 
 
 Hi na ka Ala ni to a 
 
 (He above Spirit) 
 
 Hi na ka Ma ni to a (four times more) 
 
 Ten days he was out, singing thus, then his relations began 
 to think he was dead, and his father and mother began to 
 fast. Tha ic' ki no was the old man's name. In his fast, 
 some one called l)y name, saying, "Stop grieving, grieving 
 will be changed to joyful feeling, I have heard it from above. 
 
 ' The translations of these songs were furnished by the interpreter. 
 
138 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 You will see your son. I have given your son something, 
 you w^ill like it. I am the one that owns the world, and I am 
 the one that has helped him. I am the one who expected him 
 to do as he has done. But fifteen days will pass before you 
 see your son, as I want him to fast twenty-five days altogether. 
 I have given him the power and strength and that is why he 
 has not already starved to death. I have given your son the 
 name Pi toe' ka h" (redoubled), by which he shall be known 
 to all people, spirits, monsters, animals, everything. You 
 will see the things that I have given him, things that will make 
 the people powerful." Two days before he came back the 
 mother was also told to stop grieving. "Do not cry any 
 more, as the day is coming when you will see him face to face. 
 You will see what changes I have made in his body and 
 features." At last they heard singing — their son's returning 
 song: 
 
 Ne pi a we na (six times repeated) 
 
 (I am coming to you ) 
 
 Ne pi a wi 
 
 Yo ma ne ha' ki ye 
 (With this world) 
 
 Ne pi a we na (six times repeated) 
 (I am coming to you) 
 
 So when they heard him coming, they prepared the house for 
 him. cleaned it, and fixed food for him. The Great Manito 
 said to the old man, "Have water ready in a wooden spoon, 
 and put dirt in the water, and stir it up. That is my power. 
 Before yoti give him anything to eat, give this to your son." 
 So he fixed it according to directions and when he was done 
 he saw his son standing just before the door. Then the boy 
 spoke: "My father, my mother, my brothers and sisters — 
 I have come." Then the old man addressed him: "My son, 
 we have cleaned and fixed a place where you will sit." "My 
 
M. R. HARRINGTON — SACRED BIXDLES OF THE SAC AXD FOX IXDIANS. 139 
 
 father." the boy repHed, "you must hear me first." So he 
 sang : 
 
 Ha me no la pe to ma na (eight times repeated) 
 
 (My right of sitting [Hving]) 
 
 \'u ma ne ha' ki ya 
 (In this world) 
 
 Ha me no la pe to ma na (eight times repeated) 
 (My right of sitting) 
 
 When he had finished singing he took off a bundle that the 
 Great Manito had given hini. and hung it up. although he did 
 not know what was in it; then he sat down. The old man 
 then gave him the spoon containing muddy water, and he 
 drank. When he had done this he felt good all over. Then 
 they gave him food. Some one spoke to him from above and 
 told him not to eat too much. After he had eaten he sat still 
 and he and his father gazed at each other all day. The father 
 thought, "The Great Manito has given my son something." 
 and he thought of the bundle. "He has been fasting many 
 days, and he must have been given something or has had 
 something made known to him." His thoughts were under- 
 stood by his son then. "Yes, my father," he answered from 
 his heart, "the Great Manito has given me something, but 
 I want you to wait, as I am going out again." He also told 
 the old man to save up deer hoofs for him, as he was going 
 to tie them on a stick and make a rattle (PI. XXIX, A). Next 
 morning he set off very early, unknown to his father. When 
 he was a long ways from the camp he started to cry again, 
 and sang: 
 
 Ni ke te ma ke m me ko to ka 
 (I will receive s}Tnpathy) 
 
 Hi na ka Ma ni to wa ni na 
 (He above Spirit, me) 
 
 repeat couplet three times 
 
140 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 While he was crying and singing, the Great Manito spoke to 
 him and told him to stop crying. "I vi^as the one that helped 
 you before," he said. "You will see buffalo over there at the 
 point of the draw, by the spring. Give them tobacco so you 
 can get a tail and other parts from them." So he did this, 
 and skinned off the tail of a buffalo so as to hurt it as little 
 as possible (PI. XXXIV, F, G, H) ; then he raised the tail and 
 said, "I have done what you told me!" Then he cut a strip 
 of skin from the buffalo's head (PI. XXX, A), and, holding it 
 up, repeated, "I have done what you told me!" Then the 
 Great Manito told him to cut oft" some skin and hair from 
 under the forelegs of the buffalo, first right and then left 
 (PL XXXIV, A, D, E), and then a piece from its beard. There- 
 upon he raised everything up and exclaimed, "I have cvit every- 
 thing off the way you told me!" " Now you must go on," said 
 the Great Manito. "As you cross the prairie down there you 
 will see something standing. It is a raven; grab it by the 
 neck and take it with you." He did this and went on his 
 way, and finally found a camping place, and built a fire to warm 
 himself, and spent the night there. Then came morning; he 
 skinned the raven and dried the skin right there. Then he 
 went his way. "You will come to a cut bank or bluff," said 
 the Great Manito. The young man asked himself when he 
 reached it, "Why did I come here?" "There," said the 
 Manito, "pick up that red clay — it is paint!" Then he held 
 it up to the Great Manito and exclaimed, "I have done what 
 you said!" "Give me your right hand," he heard somebody 
 say, so he held it up, and in it was placed a bluish soft stone 
 or dirt. "What shall I do with this?" he asked. "Wait," 
 was the answer; "you will know later." At this point he 
 had been out eight days again, and now was told to go home 
 and see his folks for a while. His father knew when he started 
 home, that he was coming, so his bowl was already prepared 
 for him when he arrived. When he came he hung his 
 new things up by the bundle he had hanging there already, 
 then sat down in his place. The women then gave him his 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 141 
 
 wooden l)0\vl and tlie spoon with the dirty water, wliich he 
 drank before he started eating, as he had been instructed, 
 but this time the Great Manito said, "Eat all you want." 
 He stayed at home only two days, lying around. He could 
 not talk to his father, or his father to him, becau.se the old 
 man felt sure the son was doing something great. The morn- 
 ing of the third day he started out again, first telling his father 
 that he was going. Then he began to sing his first song and 
 walk about the woods crying. Finally he asked the Great 
 Manito what he wanted him to do about the bundle. "Well, 
 I will tell you," was the answer. "Go to a certain plant, it 
 is yellow, approaching it from the east; and go around it four 
 times: then pull it up, root and all. Now go south until you 
 come to a little hill of rock; when j^ou get there I will tell you 
 what to do." He did all this and stood waiting. "Another 
 certain plant is growing there, it is red," he was told. "Go 
 and do the same thing with that." Then he waited after he 
 had made four rounds, and the Manito told him to pull this 
 one up also. "Now go west. When you come to the creek, 
 stop." When he arrived there he waited and was told to do 
 the same to a certain black plant, pulling it up at the word. 
 "Go straight north until you come to the head of a little branch 
 (stream) on a hill." Here another black plant was secured 
 in the same way; then he went back to his camping place and 
 built his fire. Then and there he made up his mind that the 
 Great Manito was really sympathizing with him and giving 
 him power. While he was sitting there thinking, squatted 
 wrapped up in his robe, he heard a rushing sound. Then 
 something flew under his robe — it was a hawk. Then another 
 bird came and lit on a tree near by. It was a prairie owl, 
 the kind that lives in the prairie dog burrows. This owl spoke 
 to the man, and asked him if he had seen the hawk he had 
 been chasing. "Don't tell him," begged the hawk beneath 
 his blanket. "Show me that hawk, my grandson!" the owl 
 insisted, but the hawk pleaded, "Have pity on me, and I will 
 do the same by you!" and the man remained silent. All night 
 
142 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 the owl sat watching, and all night the man sat hiding the 
 hawk. Then he said to the owl, "I have not seen the hawk, 
 but some one passed me last night." But the owl replied, 
 "You have him under there. I know it, and if you will give 
 him to me I will give you something in his place." But when 
 day came the owl gave it up and flew away toward his home 
 on the prairie. Then the hawk knew that he had gone, and 
 showed himself at last. "Which way did he go?" he asked. 
 The man pointed, and the hawk flew up and crosswise to try 
 to get a glimpse of the owl, and finally set off as if he had sighted 
 him and wished to overtake him. A little later he returned, 
 bearing the owl's head. "I will help you this much for hiding 
 me," he told the man, and gave the head to him. "In war 
 time you will strike the first, and kill the first enemy." Then 
 the Great Manito told the man to catch the hawk and take 
 him along too. But when he caught the hawk, the bird died, 
 so he left all the things he had secured hanging on a tree at 
 his camping place, and started again on his wanderings. After 
 traveling a while, he lay down to rest on a hill. 
 
 As he lay there he heard the Great Manito say, "I believe 
 you are asleep," but he answered from his heart and said, 
 "No!" "Look out, then, toward the west," said the Manito, 
 "and you will see somebody coming toward yovi from that 
 direction." He looked and saw a bird-hawk, the smallest 
 kind, coming. "Take him and go," said the Manito. "Go 
 on until you come to a prairie, where you will see a black wolf, 
 which you must take with you back to your camp." When 
 he saw the wolf the animal was apparently enraged, and rush- 
 ing to attack him. "How can I kill a creature like that?" 
 Pi toe ka h" said. "Grab him about the neck and carry him 
 off," was the reply. "He does not amount to much." When 
 he took hold, the wolf seemed very light, just like nothing; 
 so he carried him back to his camp ground, and arriving here, 
 he was told to skin the wolf and the other things that he had 
 caught. This done, he started for home with all his things 
 wrapped up in a bundle, and as he went along he sang his 
 
M. K. HARRINGTON SAlRED UlNDLES OF THE SAC AND FOX INDIANS. 143 
 
 second returning song. When he arrived l:e found that his 
 father had prepared the dirty water for him. 
 
 Again the young man stayed two days at home and on 
 the morning of the third day told his father that he was going 
 to start out once more into the wilderness. Four days again 
 he fasted, and on the morning of the fifth, the Great Manito 
 spoke to him saying, "I have now given you what will be 
 the dependence and strength of you and your people. You 
 will soon receive the last final medicine." When he went to 
 his camp that night and lay down to rest, he began to wonder 
 as to what all these things he had gathered might be, and 
 what he was supposed to do with them. Next morning also 
 he pondered on the things that had happened and on the 
 articles he had in his possession. While he was thus thinking 
 the Great Alanito spoke: "Make your way northward until 
 you come to a mountain; this you must climb, and wait upon 
 its summit for further directions." He had reached this point 
 and was lying waiting when once more the Manito spoke: 
 "Two bands of Thunders will visit you when the sun stands 
 overhead." At last they came amid rain and wind, the trees 
 blowing down before them, and circling around alighted all 
 around him, the black Thunders facing south, and the white 
 ones north. After they had alighted the sky was perfectly 
 clear. The black Thunders were Ac' kac ak, and the white 
 ones Kic' ko uk. The black Thunders spoke first, and told 
 him to cry no more: then the white ones told him not to 
 grieve. The black ones then gave him a round object made 
 of bone, which turns blue in the winter, and is said to repre- 
 sent the sky, and the white ones explained it to him, saying, 
 "This is the strong power of all the Thunders. It was taken 
 from the sky and is very powerful, and we have given it to 
 you because the Great Manito told us to do so, and told us 
 to help you. You, yourself, must keep and take care of this 
 Kl ce kw' (sky) to be your guide and strength and help. In 
 war you will use this, so the enemy cannot defeat you. Now 
 we have finished the errand of the Great Manito. We want 
 
144 UNIVERSITY .MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 you to keep this gift and love it and open it in different sea- 
 sons; it will change color according to the season. Now you 
 must go home." So he started homeward. 
 
 As he walked along he began to think of his collection. 
 "How shall I know what to do with these things?" he won- 
 dered. At once the Great Manito spoke to him: "I will now 
 explain to you about these things, and you can finish the work 
 I expect you to do. When you get home your father must 
 get some young men to kill four dogs and cook them. When 
 they start to boil the dogs you must spread the black wolf 
 hide, and then arrange upon it the other things." When he 
 reached home and had followed his instructions, he called 
 to his father to come and sit beside him, and told him that 
 he had been given these things because he had fasted so long. 
 For the first time he unwrapped the first bag or bimdle he had 
 brought, and found inside a number of spotted fawn skins 
 for wrappers to put on the various powerful objects he had 
 obtained, together with two white deer skins. Then the Great 
 Manito told him just what each article was intended for. 
 "Take up that raven ^ first, and lay it upon the wolf hide; 
 then split it and prepare it to use as a head band. Then the 
 hawk skin — split that the same as the other (PI. XXX, D), and 
 the bird hawk as well; then place the raven to the right, and 
 the other birds to the left, while the bone, gift of the thun- 
 ders, goes on the right of the raven. The piece of hide from the 
 head of the buffalo you must place to the right of this again, 
 and the ami bands made of the skin of its forelegs to the right 
 and left respectively of the piece from the head, and back 
 of the headpiece, the tail. Then, still going to the right, the 
 east medicine root must be laid down, then the south, the west 
 and the north roots in order. Cut the white deer hide in 
 four pieces for the medicine. Then cut a little off each of the 
 roots, and upon these four piles scrape a little of the 'sky 
 bone,' scraping it four times in all. Make these piles of medi- 
 
 ' This may have been an ivory-bill or pileated woodpecker instead of a raven, due to 
 error of interpretation. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 145 
 
 cine into little bundles, and tie one of them on the raven head 
 band, and two on the necklace, which must be made of the 
 skin from the buffalo's head, one right, one left; then tie one 
 on each arm band, and one on the bvtft'alo tail, which is to be 
 worn hanging down behind. Split the black wolf hide so that 
 you can wear it with its head upon your breast and its rear 
 parts and tail hanging down your back. Now spread every- 
 thing out on the four fawn hides." What the Manito told 
 him, that Pi toe ka h' did. Then he took up one fawn hide 
 and put the head band in it, and the same way with every- 
 thing else; thus the Ijundle was made. 
 
 All this time the four dogs had been cooking, so he sent 
 the young men who were serving as helpers out to call the 
 people to bring their wooden bowls and come to the feast. 
 When they came and saw this stuff" spread out, they were 
 surprised, and wondered what it might be. Then the young 
 man, sitting, spoke: "Now. my friends, what you see before 
 me was given by the Great Manito. He told me to do this. 
 When you have eaten the feast I shall start on the warpath." 
 Then the people began to eat. Meanwhile he put on his robe 
 and girded himself, thrusting extra moccasins under his belt 
 as preparation for the journey, then he rolled np his bundle 
 and tied it as may be seen to-day, then slinging it over his 
 shoulder cried, "As many of you as wish to go with me, come 
 on!" Now the Great Manito was advising him all this time. 
 
 So he started, and when night came, camped beside a 
 creek. Here it was that many who wished to accompany 
 him overtook him. "To-morrow at midday I will tell you 
 where I want you to go," the Great Manito told him, so 
 at midday he stopped, and was told, "On the third day 
 you will see two mountains, between which there is a camp 
 of A ca' hak' (Sioux), but stop on this side." So they 
 traveled on. All this time he had eaten nothing. 
 
 At last the Great Manito told him, "To-morrow you will 
 arrive, but do not make an attack until midday." So they 
 camped when they came to the place, to wait for the time 
 
146 UNIVERSITY MCSEU-M — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 appointed, but the young man sent two spies, one Ac kac'^ 
 and one Kic'ko'', to look around the mountains and see what 
 was there. They saw the enemy, and returning, reported 
 that by their appearance, they outnumbered the war party 
 two to one. There were no guns at that time, but the weapons 
 were nearly all of wood, clubs and bows and arrows, with some 
 stone-headed hatchets and the like. 
 
 Then came the word from the Alanito: "Now move up 
 to the right distance!" When they came in view of the Sioux, 
 it seemed as if they could see nothing else, there were so many. 
 "Now we will make the attack, my people!" came the word. 
 The Sioux knew by this time that they were coming. 
 Pi toe ka h' put on the garments in his bundle — the head 
 band, necklace and arm bands, for he was the only one that 
 had them. "Do not be afraid," he told his comrades; "they 
 are our protection." Then as they started in to fight he sang 
 the attack song, keeping time with his deer hoof rattle, and 
 dancing as he sang, repeating the songs over and over again 
 as they fought, for he was their leader: 
 
 No ten wT ka o tha 
 
 (Wind blow, leg walk) (repeat five times) 
 
 Ci cl kwa wai ya ke 
 (Bull-snake hide) 
 
 Ne ta ma' ki sa hi 
 (Shoes I have) 
 
 No ten wi ka o tha 
 
 (Wind blow, leg walk) (repeat three times) 
 
 By this he meant, "I travel like the wind, or as a bull-snake 
 slips through the grass." The fight was like running into a 
 prairie fire, so he sang: 
 
M. R. HARRINGTON — SATRED BINDLES OF THE SAC AND FOX INDIANS. 147 
 
 Sko ta we ne na na tha ka 
 
 (Fire I am going against) (repeat five times) 
 
 Ma ni to \vi ne na na tha ka 
 (A Spirit I am going against) 
 
 Sko ta we ne na na tha ka (repeat four times) 
 (Fire I am going against) 
 
 Then referring to tlie black wolf's hide he wore which endowed 
 him with the wolf's cunning, speed and endurance, and enabled 
 him to travel at night like a wolf, he sang: 
 
 Ma w' a wa" yo ha ne ya ha we 
 
 (Wolf my body is) (repeat five times) 
 
 Ma ni to we ha ne ne ya ha we 
 (A Spirit my l)ody is) 
 
 Ma w' a wa" yo ha ne ya ha we 
 
 (Wolf my body is) (repeat four times) 
 
 Then came this song: 
 
 Ne na ta, ne na ta 
 
 (I am going after it. I am going after it) (repeat five times) 
 
 Hi na ni wa ho ta hi 
 (Man's heart) 
 
 Ne na ta ne na ta 
 
 (I am going after it, I am going after it) (repeat four times) 
 
 When the leader thought the fight had gone on long 
 enough he stopped singing and his scouts, the Ac kac'' and 
 Kic'ko", gave the yell for retreat, and then every one had to 
 drop whatever he was doing and withdraw. If any one kept 
 on fighting after this, he was lial)le to lose his life. The leader 
 
148 LNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 had carried no weapon, not even a knife, for it was his place 
 as'deader to use the bundle only. 
 
 He then turned his black wolf hide around with its head 
 to the rear, and as they started homeward he sang this song: 
 
 Yo we ne ne wi ta ] 
 (Who will see me) \ 
 
 We pi ka pai ni ne 
 (Standing, me) 
 
 Yo we ne 
 
 (repeat couplet four times) 
 
 Yu me no ta ha ni ni na 
 (In your village, I) 
 
 We pi ka pai ni ne 
 (Am standing, me) 
 
 Ne ke ti ma to ni na 
 (Treating them without pity, I) 
 
 We pi ka 
 
 Yo we ne ne wi ta 
 (Who will see me) 
 
 We pi ka pai ni ne 
 (Standing, me) 
 
 (repeat couplet) 
 
 He had turned the black wolf hide around, so that the 
 enemy would see a wolf, not a man, and would think it was 
 coming towards them. At last they arrived at their own 
 village. 
 
 When his mother had given him food, he began to think 
 again about what had passed. Then again the Great Manito 
 spoke to him, and told him that hereafter he might eat and 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 149 
 
 drink on the warpath, and gave him a song which he must 
 always sing before drinking while on such an expedition: 
 
 We ma no ya ni na 
 
 (Now I will drink) (repeat four times) 
 
 Ne pi ni na 
 (Water, me) 
 
 We ma no ya ni na 
 
 (Now I will drink) (repeat four times) 
 
 Then he told P: toe ka h' how to make the war whistle ( PI. XXIX, 
 E, F, G) and how to blow it with medicine in it to weaken 
 the power of the enemy. He also explained the bluish soft 
 stone or dirt that had been given to the young man in his fast, 
 saying, ' ' This will be your medicine when somebody is wounded 
 in the hollow part of his body. Fill a mussel shell with water, 
 and scrape a little of the medicine into it, and let the wounded 
 man drink it. It will make him throw out the blood, and 
 will cure him." Then he instructed him as to what to do 
 when he returned to his village after a war expedition. "If 
 your father and mother have anything good to eat, let them 
 ask the young men who help at such times to fix the meat and 
 cook for a feast." This was done, and when they had put the 
 meat in the pots, the young man, following the instructions 
 of the Manito, took down the bundle and laid it upon the 
 black wolf hide, and untied it, putting some Indian tobacco 
 in it, which the Great Manito had given him for the pi:rpose, 
 with seed to plant to raise more. Then he sang: 
 
 Hi na hi ni na 
 (Now, myself) 
 
 Wi pa ka ni no ni na 
 (Open me) 
 
 (repeat couplet four times) 
 
150 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 WT pa ka nl 
 
 Ma ni to wa ni wa pa me kwa ni na 
 (Spirit will look at me) 
 
 Hi na hi ni na 
 (Now, myself) 
 
 Wi pa ka ni no ni na 
 (Open me) 
 
 (repeat couplet three times) 
 
 As he continued untying the bundle he suddenly saw beside 
 him, a pile of sweet cedar (pa pa ka ta kwa) and the Great 
 Manito told him to bum it and smoke the bundle, and to do 
 this four times a year. So he smoked the bundle, dipping 
 it through the smoke four times to the eastward, and was 
 then told that no one could destroy the power of a bundle 
 thus smoked, and that even a woman in menstruation might 
 approach it without injury (to the bundle) as it hangs to the 
 rafters. As a rule women are not allowed near when a bundle 
 is open, especially when in their periodic condition. 
 
 Seeing what the young man had done, the other people 
 took up the style and began to make and use these bundles, 
 and to sacrifice to the Great Manito through them. This 
 was the beginning of fasting, and of Mi' cam an,' or Sacred 
 Bundles. From this first bundle all others are branches. 
 
 After I left the field, Mr. William Skye (PI. XX, B), a mem- 
 ber it the Peoria tribe, who had been my assistant during 
 most . >l the Oklahoma work, tried to get further infomiation 
 about tlie bundles. He met with considerable difficulty and 
 opposition, as most of the Indians who knew these things 
 thought it wrong to impart their knowledge to anyone who 
 might write it down. 
 
 But he finally secured the following myth, another ver- 
 
 ' Singular = mi'cam' or mi' ca m'. 
 
M. R. HARRINGTON SACRED BINDLES OF THE SAC AND FOX INDIANS. LSI 
 
 sion apparently of the one just given, which is set forth here 
 as nearly as possible as he wrote it (being merely rearranged) 
 with the Indian words in his own spelling: 
 
 There were only five different bundles in the Sac tribe 
 in early times, but after a while there were more bundles 
 branched off from these, war bundles and namesake bundles. 
 Pitoski (Pi toe ka h') was the name of the man who got the 
 first bundle, after mourning (fasting) twelve days. It did not 
 come through a dream in the night, but just as if someone 
 was talking to him in the daytime. 
 
 This person (who spoke to him) told Pitoski to go and 
 pick certain herbs, and that when he had his herbs gathered 
 he wovild be told what to do. Then he was told: "Go over 
 two mountains and you will see two bufifaloes standing heads 
 together; when you get there you must skin the tails from 
 both the bull and the cow, and cut the long hair from the 
 right foreleg of each — then you must take their heads, the 
 skull of each one." These bufifaloes talked to him, and one 
 of them said, "I am giving you all my power: you must not 
 be afraid of anyone hurting you, and you will not be harmed. 
 You must put the bufifalo bull's head on your head. And here 
 is power I shall give you: you will be known when this is 
 seen; one horn, on the right side shall be red, the one on the 
 left, black." He was then told he must get a hawk, a small 
 darting hawk, and after this was skinned he was told to get 
 one more bird, the swallow. "Now," said the voice, "I will 
 show you how to make your medicine." So he put all this 
 together and made the bundle. The swallow was fixed to 
 tie on the top of his head. 
 
 After the bundle was made, Pitoski's father came to him. 
 "Father, I have had an awful experience from God," he said. 
 "What can it be, son?" asked the father. "I want you to 
 tell me." "I have made a bundle," was the reply. "He 
 showed me how to make a bundle." "Well, my son, that is 
 why I have asked you to mourn (fast): it is for yourself, for 
 your own good." 
 
152 rXIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 "Now," Pltoski said, "I am going to quit mourning. 
 Father, I am going home, and I am going to take my bundle 
 with me to the place where we live." After he had brought 
 the bundle to his place, he did not go away again for quite 
 a while. (But) After a time, it seemed as if he had no more 
 faith in his bundle. "Say, father," he said, "I have no more 
 faith in this thing that I have made; it does not go as I was 
 told." And so he started off again because he had no faith 
 in his bundle. 
 
 He went to some wilderness and fasted four days. "Yes, 
 this bundle is all right," someone told him. "You should 
 have done as you were told." At this time, after he had been 
 out four days, he was given paint, red and black. "Paint 
 yourself in this way," he was told: "a zigzag line over the 
 right eye, then a cross made of double lines on both amis, the 
 left breast and the stomach, and a cross of single zigzag lines 
 on the legs above the knees, and the calves of the legs the 
 same; then a round spot on the forehead, on the palms of 
 your hands, and on the inside of your feet just below the instep. 
 Now you must also have a whistle to tie around your neck, 
 and when you get the medicine and paint you must put (some 
 of) it inside the whistle, and you must put this same medicine 
 paint on your arrows and on your war club if you have one. 
 Then if you ever (so much as) scratch an enemy with your 
 arrow you will kill him." 
 
 Then the whole family and the tribe knew that he had 
 been given a bundle, and the whole tribe went to mourning 
 (fasting); some mourned four days and some eight days; then 
 those that mourned found out that this man Pitoski had been 
 given this bundle by the Spirit. ' Someone spoke to the mourn- 
 ers and told them, "I have given Pitoski this great power, 
 he cannot deny it. That is the place to which you now must 
 look. He has the bundle I have given him, you must go to 
 this bundle and make known what you need." 
 
 (Later) Pitoski was told, "Now if you give a feast you 
 must hunt deer or bear or turkey, but you must put dog meat 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 153 
 
 first; dog is the head of all meats. Do as you are told and 
 follow this. 
 
 "From this bundle you will find your names and clans; 
 and hereafter, before your children are named they must fast 
 for a certain number of days before they are entitled to names." 
 
 After this bundle was completed the people appointed four 
 more men to mourn and find out the truth about the bundle, 
 for there had not been an3i;hing given to them by the dream 
 (vision). One stayed out four days, the rest eight days, but 
 they could not find otit anything, only about this same bundle. 
 "You cannot get any more now. The bimdle was given to 
 Pitoski, and you should look to his bundle (to get 3'ours). He 
 has told you the truth." 
 
 (Something seems to have been omitted at this point, 
 but it is evident that the men must have finally gone to 
 "Pitoski" and received bundles from him.) 
 
 These first bundles that were given to the Sac Indians 
 were called or named after each man who had received one: 
 first the Pitoski bundle, then the Pi to ki ma, Ni ma ko ma, 
 Ma cho ki mi (Bad Chief), and Ala shi wa wisqui. 
 
 "Now," they were told, "some of these men must not 
 eat turkey at the feasts for their bundles, and you must be 
 careful about the Bad Chief (Ma cho ki ma) bundle." This 
 name means really not-powerfvil chief, he was just a common 
 chief without special power of any kind. "You must be care- 
 ful to sacrifice for his bundle a young bufi'alo calf. Just give 
 him head or horn, that is just the same as if you were giving 
 him medicine." 
 
 After Pitoski had given these medicines away, his father 
 came. "Well, father," he said, "these spirits have given me 
 truth. The men sent out to mourn have found it to be so." 
 
 "Well, son," was the answer, "that is why I have done 
 as I have to you — so that you could find more power. I have 
 abused you in your younger days so that you could get power 
 to help yourself and the rest of us. I am glad you have found 
 out that you have this power, and now have faith in your 
 
154 UNIVERSITY MUSEfM ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 bundle. And this is why you should wear your whistle at 
 your neck — so everyone may know you have had power given 
 to you." 
 
 "Now, father," was the answer, "I am through. I will 
 even quit fasting. After I had been out mourning the rest 
 of the tribe found out that by mourning I was given power, 
 so they began mourning too, so as to get power also." 
 
 "Feasts must be given for your bundles," said Pitoski 
 to the four men. "First you mvist have fire and Indian 
 tobacco; then you want dog first of all meats — dog will be 
 chief leader of all meats in your feasts. Pitokima and Macho- 
 klma do not eat turkey, and you must watch this. Pitokima, 
 you must get a pair of yearling buffalo horns and make a head 
 band, and put these horns on it; and also get a young buffalo 
 tail — this you shall wear in your feast dance. And NimS- 
 koma is another that must not eat any turkey. And when 
 it is time to open a bundle and there are one or two or more 
 of you there you must help one another, and put it back 
 together after opening." 
 
 Now, as was said before, the names of their first owners 
 were given to most of the bundles, Pitoski, Machoklmi, NimS,- 
 koma, and Pitokima. But the Mashiwawisqui was also 
 (later) given to Pitokima, who gave it to Tekumse,' and gave 
 him authority to keep it, and told him not to mourn any more, 
 for he too had also been given power. 
 
 "This is what I want you to do — you must have your 
 mind on your tribe and keep them together and not let any- 
 thing happen to them. If any one of you gets hurt we have 
 given you power to cure him, or cure them if any are sick. 
 This is how you will be convinced that you have been given 
 true power. If you are called upon to help you must always 
 do so, even when people are hurt by accident in the tribe. In 
 such cases you must doctor them and your power will help 
 you just the same as if they had been wounded by the enemy. 
 
 ' It seems hardly likely that the Shawnee chief Tecumseh is meant here. I think 
 from what follows that Keokuk is meant. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 155 
 
 If you are true to your bundles they will help you in your 
 battles." 
 
 This Mashiwawisqui bundle is a very powerful one, so 
 powerful that no bundle in the other tribes could afifect it, 
 and the Sac' people became great in war with other tribes. 
 All tribes fought with the Sacs and tried to wipe them out; 
 but only one tribe, the Iowa, helped them. There were four 
 cane whistles in that bundle that were worn by four men in 
 battle. They had so much power that every time those whistles 
 sounded it would make the enemy weak and the Sacs could 
 kill them with clubs. (Here follows a digression concerning 
 Keokuk's character and services, which will be omitted.) 
 
 Keokuk's bundle has never been taken care of as it should 
 have been, since he died. We (the Sac tribe) are now suffer- 
 ing from the effects of this neglect. 
 
 ' This would indiciite that the bundle had lieen given to a Sac, and practically elimi- 
 nates the Shawnee Tecumseh. 
 
156 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 CLASSIFICATION AND USE OF BUNDLES. 
 
 The sacred bundles of the Sac and Fox can be roughly 
 divided into three classes of differing functions, as follows: 
 
 1. Naming or Clan Bundles. — These are sacred bundles 
 whose principal function seems to lie in the ceremonies for the 
 naming of children. We were unable to obtain a specimen 
 of this kind, not only because they were considered clan prop- 
 erty and especially sacred, but because they are still in active 
 use to-day. 
 
 2. War Bundles. — These are sacred bundles containing 
 amulets, charms and other things thought to give magical 
 protection and help in battle. Twenty-two examples were 
 collected from the Sac and Fox, together with one small 
 bundle which seems intermediate between this class and the 
 following. 
 
 3. Medicine or Charm Bundles. — These people had many 
 kinds of minor bundles, supposed to aid them in the various 
 other affairs of life, such as hunting, love, gambling and even 
 for injuring such of their own tribesmen as happened to offend 
 the holders of the bundles devoted to witchcraft. All of these 
 are classified as medicine or charm bundles, because of the 
 large number of charm medicines and charms they contain, 
 with few amulets and fetishes fewer still. Shapes and sizes 
 are various. Most of these minor bundles serve several pur- 
 poses, however, and may well be described as general bundles. 
 Twelve were collected. 
 
 As we were unable to obtain naming bundles, and as 
 they seem never to have functioned as "namesakes" except 
 in the special naming rites of the clans, the meager infor- 
 
M. R. HARRIXGTOK — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 157 
 
 mation we have regarding their use will be taken up later 
 under the head of "Ceremonies." A general account of the 
 use of the war bundles, however, will not be out of place here. 
 
 The Expedition was very fortunate in obtaining war 
 bundles, which, although held in great esteem by the Indians, 
 are now, since war has become a thing of the past, of little 
 use to them; on the contrary, merely a source of trouble and 
 expense, for every bundle must have its feast and rites at 
 stated times every year, the neglect of which is believed to 
 cause some misfortune to the person responsible, the person 
 who by inheritance or gift, happens to be its keeper. 
 
 Nevertheless it was very difficult to persuade the owners 
 to give them vip at first, but once they were satisfied that the 
 bundles would not be ill treated, the task became a little 
 easier. 
 
 The large nimiber was due to two principal causes: the 
 large number existing in the tribe, and the fact that the people 
 had just arrived at that stage of civilization when they would 
 dispose of them. In old times every warrior of any prominence 
 had a bundle; thus it happened that with the thinning out of 
 the tribe many families came to acquire several by inheritance. 
 In such cases it was much easier to buy bundles that were super- 
 fluous than it would have been to obtain the only one in the 
 possession of a family. 
 
 The typical method of using the war bundle ma}' be set 
 forth in brief as follows: When the war leader, after appropriate 
 songs and ceremonies set forth with his followers, he bore 
 upon his back the war bundle upon whose powers the success 
 of the raid was supposed to depend. Ever}' precaution was 
 taken to care for the btindle, and every night it was hung 
 on a tree or a lance thrust into the ground so that it might 
 not touch the earth. But it was never opened until the enemy 
 were actually sighted — but once they came in view, even if 
 very close, the warriors, singing the song proper to the occa- 
 sion, opened the bundle, stripped themselves and put on the 
 "medicine" head bands, plumes, arm bands and other pro- 
 
138 UNIVERSITY MUSEUM — AXTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 tective amulets it contained, painted themselves with its 
 magic paint, and chewed and rubbed upon their bodies the 
 herbs that would make them impervious to arrows or difficult 
 to hit ; then while the remains of the bundle were being wrapped 
 up, and amid the shrilling of the war whistles and the sound 
 of the rattles from the bundle, joined in a short dance. Then 
 they were ready for the foe, who might have been firing on 
 them in the mean time. After the encounter the amulets 
 were returned to the bundle. If anyone had been wounded 
 his injuries were treated with the herbs it contained. 
 
 Medicine or charm bundles are used in nearly as many 
 ways as there are individual bundles, for which reason it will 
 be better to leave the discussion of their use until the speci- 
 mens themselves are described. 
 
 It was easier to obtain these minor bundles, except those 
 connected with witchcraft or similar practices, where con- 
 siderable difficulty was encountered. This was because few 
 Indians wished to publicly admit that they had ever owned 
 or used such things. 
 
 Storage. 
 
 In times of peace both war and naming bundles were kept 
 hanging from the roof-poles of the lodge, and at stated times 
 were taken down, opened and honored with feast and dance. 
 
 Many of them are kept to-day in special bark houses 
 maintained by the men who act as priests, the important 
 bundles of the clan being kept together in this way. These 
 houses might really be called the ceremonial houses of the 
 clans, for in them the clan feasts and dances take place (PI. 
 XXI, XXIV). Among the more primitive people, as at Tama, 
 Iowa, the clan house is also the residence of the priest and his 
 family; but among the more advanced, as in Oklahoma, the bark 
 house stands beside the more comfortable frame dwelling of the 
 priest. This is shown in PI. XXIII, B. Some at least of the 
 war bundles, and all of the minor varieties, are kept by their 
 owners in their own homes, and not in the clan repository. 
 
M. R. HARRIXGTON — SACRIH) BUNDLES OF THE SAC AND FOX INDIANS. 159 
 
 In these private homes, while the war bundles are of course 
 hung up the medicine bundles are packed away in rawhide 
 trunks, baskets and bags, along with other purely personal 
 efifects. The use of a clan repository is mentioned under the 
 heading "Sauk" in the Handbook of American Indians.' 
 
 Rules. 
 
 There are certain rules connected with the handling of 
 bundles, especially the war bundles, which must be obeyed. 
 They must always be treated with respect, and never opened 
 except for good cause, nor must they ever be allowed to touch 
 the ground. One of the strictest rules provided that no womam 
 should ever touch them or any part of them, or approach 
 them when open; and no woman in her periodic condition 
 approach them even when closed. Should this be allowed, it 
 was believed that not only would the powers of the bundle 
 be spoiled, but the woman would be likely to bleed to death. 
 There are exceptions to this rule, however, certain bundles to 
 which the taboo did not apply. 
 
 ' Bureau of American Ethnology, Bullelin 30, Pan 2, p. 47i>. 
 
160 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 CEREMONIES. 
 
 Among these Indians the behef is prevalent that a child 
 cannot receive a real and valid name except through the 
 ceremonies connected with the naming btmdle, usually that of 
 its father's clan. To what extremes this idea may be carried 
 out is seen in the case of a closely related tribe, the Kickapoo, 
 whose children, born in Oklahoma, are frequently taken to 
 Mexico to be named, for many if not all of the clan naming 
 bundles are held by the bands of the tribe who have emigrated 
 to Mexico in search of more primitive conditions, under which 
 it is possible to continue their ancient manner of living. 
 
 Our only account of the Sac naming bundles, as recorded 
 by Mr. Skye, is presented herewith: 
 
 "Now there are a number of clans in the Sac tribe: the 
 Fish clans, Thunder clan, Fox, Bear, Wolf, Beaver, Eagle, 
 Swan, Turkey, Turtle, Elk, Deer, Buffalo, Bear-potato, Sun 
 or Daylight, Buzzard and Goose or Duck clans.' There are, 
 however, only twelve namesake bundles, all taken from the 
 first five. 
 
 "Children usually belong to the clan of the father, and 
 so belong to a bundle of that clan, but sometimes, especially 
 if children are sickly, they may be changed to or adopted by 
 the clan of the mother, or possibly some other clan (with a 
 
 ' Morgan's list (Ancient Society, p. 170) of the Sac and Fox clans is: Wolf, Bear, 
 Deer, Elk, Hawk, Eagle, Fish, Buffalo, Thunder, Bone, Fox, Sea, Sturgeon, Big Tree; 
 while the Handbook of American Indians gives for the Sauk division: the Trout, Bass, 
 Sturgeon, Great Lynx or Fire Dragon, Sea, Fox, Wolf, Bear, Bear-potato, Elk, Swan, 
 Grouse, Eagle and Thunder; and for the Fox: Bear, Fox, Wolf, Big Lynx, Elk, Buffalo, 
 Swan, Pheasant, Eagle, Sea, Sturgeon, Bass, Thunder and Bear-potato. The only clans 
 occurring on all four lists are: Fish clans (several kinds). Thunder, Fox, Wolf, Bear, Elk, 
 Eagle; of these we may be reasonably sure for both the Sauk and the Fox; while the 
 Bear-potato, Buffalo, Swan and Sea occurring on three lists, are probably correct. As for 
 the rest a critical investigation is needed. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 161 
 
 view to benefiting their liealth). This is the only way that 
 a person can join a bundle. (This seems to be the case with 
 war- as well as naming-bundles. ) 
 
 "No one is allowed to marry into his own clan, for the 
 people of each clan are related to one another, but must marry 
 into a different clan. Now suppose a man belonging to the 
 Bear clan marries a Bear woman, and a child is bom to them. 
 Such a child would not be recognized by the Sacs; they would 
 not give him a name, for he is not entitled to one (according 
 to their belief), nor can he belong to, or join a btmdle. 
 
 "A child whose father belongs to the Buffalo clan, it is 
 said, can, if his parents wish it, be adopted into any clan with 
 a namesake btmdle. 
 
 "When a child is four years old it is then entitled to a 
 name; so the father goes to the head leader of a bundle, and 
 says that he is going to name his child, that he wishes his 
 child to belong to a certain bundle, and that he will give a 
 feast. Any of the clans that keep, or belong to, a bundle, 
 have the right to give names. 
 
 "The father then starts out early in the morning while 
 breakfast is being prepared, to notify his hunters. He goes to 
 each lodge and notifies the men he wants them to come and 
 eat breakfast with him — eight men in all. They go at once 
 and eat with him, and he tells them that he wants some meat 
 for a feast. They go himting and stay away four days, and 
 bring back whatever they kill, such as deer, and leave it all 
 with the father and his wife takes care of it. She can keep 
 as much out as she needs for family use. The feast is held 
 in four days, but in two days the people are notified to come 
 and camp on the second day from that. In the meantime the 
 father has selected the name, and has his attendants ('waiters') 
 picked out, and is ready. 
 
 "Now they are all notified, and come and camp; and 
 dogs are brought, and the other meat for the feast, and beans. 
 Now they begin to kill the dogs and burn of? the hair (PL 
 XXIII, B) to prepare them for the feast, and four kettles are fixed 
 
162 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 for the cooking (PI. XXIV). A set of firesticks is used to make 
 the fire for singeing the dogs. One waiter takes the bow (of 
 the fire drill) and holds the stick like an arrow, and pulls the 
 string four times as if he was going to shoot; then the}^ make 
 the fire. When the dogs are cleaned nicely they are set to 
 cook. 
 
 "When all this has been done, tobacco is put into a buck- 
 skin, as many pieces or pinches or handfuls as there are pieces 
 of dog. Then they begin to sing, shaking their gourd rattles, 
 while someone holds the bundle of tobacco out to the west, 
 north, east and south. 
 
 "When the dogs are cooked and the rest of the meat is 
 done, the kettles are taken up and hung on a tree or scaffold, 
 then everything is ready for the feast. Then the invited 
 people are divided up so that the Skushi can sit on the north 
 and the Kishko on the south side; but all go in by the east 
 door and walk around the fire four times before they are 
 seated. Now there are an even number of wooden bowls 
 brought in, the same in number as the pieces of dog meat, 
 then they divide the dog and some of the other stuft' cooked, 
 putting the same number of pieces into each bowl. 
 
 "A man of the Thunder clan is next asked to take tobacco 
 in his hand and hold it out to the west and whoop four times 
 for rain. Then all whoop four times with their hands over 
 their mouths — the war whoop — and after the fourth time they 
 jimip up, grab their bowls and eat up the food just as quickly 
 as they can, each (side) trying to beat the other. After these 
 specially invited people have finished eating, any one who 
 wishes can share in what is left. 
 
 "Then they worship, each one for himself, and an old 
 man is asked to pray for a blessing for all of them, and give 
 thanks for plenty of meat, especially the dogs furnished by 
 God to his people. Now he must also pray for the child's 
 name, and ft:ir the one that gave him that name also. 
 
 "Now the Sun must know the child's name, so early in 
 the morning they pray to the Sun, asking him to take care 
 
M. k. HARRIXGTOX- SAl KliU BIXULES OF THE SAC AND FOX INDIANS. 163 
 
 of the child until he turns gray. A man's life, they say, goes 
 like the Sun. He rises and gets to a certain height, then 
 begins to decline; so the man appointed tells the Sun they 
 want this child to grow and live to old age, until, like the 
 Sun, he finally goes down. 'Make this child live and believe 
 as he has been taught,' the old man prays. 'He must believe 
 in the Indian teachings. Let him then live until he is like 
 someone with four legs' — meaning until he has to walk with 
 two canes — 'and his hair turns from gray to white.' 
 
 "This is prayed to the bundles too. When a man or a 
 woman gets too old they keep quiet. They cannot go any- 
 where or do an>i;hing, so they depend altogether on the bundle 
 they are keeping." 
 
 It would seem from the following item, also recorded by 
 Mr. Skye, that the speakers, leaders and waiters chosen for 
 a naming bundle ceremony must belong to other clans than 
 that of the bundle. 
 
 "Now the name of Pitoski, to whom the first bundle was 
 given, is from the Fox clan, so he (the keeper of the Pitoski 
 or Fox bundle) chooses a chief of the Bear clan to help him 
 arrange for feasts for his bundle — to talk over the way it ought 
 to be done, and they get the nimawl okima (Fish chief) to help 
 them also. The Fox and Bear clans really came from the 
 Fox tribe, originally, it is said. Then he selects from the 
 Swan and Turkey' clans the leaders in the feast; and two of 
 the four waiters come from these and two from the Bald 
 Eagle and Black Wolf clans. And, as was said before, the 
 chief of the feast must be from the Bear clan. Now the Fish 
 clan called 'Pa comwa' has for waiters men from Thunder, 
 Eagle, Deer and Elk clans and the Bear clan takes from the 
 Eagle, Rabbit and Bear-potato clans." 
 
 The following description of a war liundle ceremony was 
 given by Mecabekwa, whose version of the m\-th relating the 
 origin of the bundles has been related. 
 
 Certain persons are said to belong to one of these bundles, 
 and these only have the right to get up a feast for it. When 
 
164 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 one of these wants to hold such a ceremony, he goes around 
 and notifies his fellow members to gather at the place where 
 the bundle is kept in four days. Then he appoints two men — 
 the "waiters" — to go around and notify and invite the other 
 people — anyone can come. When the time arrives, each mem- 
 ber takes something to eat to the feast — turkey, piampkin, 
 anjrthing he has handy — especially meat, like dog or venison. 
 The ceremony begins before dawn, and all the morning, while 
 the food is cooking, the songs go on, the singers being the 
 people who belong to the bundle. In many cases there are 
 dances to go with the songs (PI. XXIV), and in these the public 
 take part. About midday when the food is cooked one per- 
 son is invited from the Ac kac"' division and one from the 
 Kic ko", and these compete with each other in eating the scald- 
 ing food fresh from the kettles. In this contest a dog or a 
 deer is divided in two equal parts, one for the Ac kac"' and 
 one for the Kic'ko'', each of whom chooses an equal number 
 of his own division to help him in the eating race. 
 
 This done, the leader of the bundle gives a pot of food 
 to a certain one with a bundle of little sticks equal to the 
 number of pieces of food in the pot. This person then goes 
 out and gives the sticks around to anyone he wishes to eat 
 with him, one stick to each person, and these join him in 
 eating what is left of the food. 
 
 When everything has been eaten and there is silence in 
 the lodge, a man known as a speaker, or preacher, stands up 
 and relates the story of the origin of the bundle. When he 
 has finished there is again silence for a while, then the leader 
 of the bundle speaks: "Now, my friends, you have eaten the 
 food that I have sacrificed to the Great Manito. Now you 
 have the privilege of leaving us." To this the people respond, 
 "Hao!" and get up and move about, even though they may 
 stay longer. 
 
 The members of the bundle — the performers — all sit on 
 the north side of the lodge (generally a rectangular bark house) 
 (Pis. XXI, XXIV), while the invited ones sit opposite on the south 
 
M. R. HARRIXGTOX — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 165 
 
 side. Wht^n they start to go out the man furthest east on 
 the south side gets down off the platform first, then walks 
 westward, circling the fire, then eastward and out. Then the 
 west one on the north platform circles the fire and goes out; 
 then they all go. The ceremony is called Kl ka nu nl. It 
 is sometimes preceded by a "medicine sweat" or steam bath 
 for purification (PI. XXlil, A). 
 
 As to the bundle, they dip it four times eastward through 
 the smoke of burning cedar, wlien they first begin; then as 
 they open it they sprinkle Indian tobacco in it, repeating a 
 prayer. It lies open during the ceremony, in which condition 
 it is smoked again, about the middle of the morning, by waft- 
 ing the smoke over the outspread contents, sometimes with 
 the aid of burning coals carried in an iron shovel. It is again 
 smoked, about time for the feast, before being tied up again, 
 and is once more passed through the smoke after it resumes 
 its bundle form, four times to the eastward. Then they hang 
 it back to the rafter poles overhead to await the next feast. 
 Such feasts are held for some bundles four times a year. 
 
 One of the prayers used when sprinkling tobacco in the 
 bundle was interpreted as follows: 
 
 Ne me CO Pi toe' ka h' (Grandfather Pitoc'kah') : "Do 
 not think of me in the wrong way, but only in the right way. 
 As the Great Manito has told you, that is how I want you to 
 think of me. Think of my future life." 
 
 For most of the bundle ceremonies the water drum with 
 curved drumstick (PI. XXIX, B, C) is used to accompany the 
 singing; the rattles, while sometimes made of deer hoofs in 
 the old way (PI. XXIX, A), are now usually of gourd (PI. XXIX, 
 D) , which, the Sac and Fox say, is a comparative innovation. The 
 screeching of the war whistles (PI. XXIX, E, F, G) (frequently 
 seen attached to the bundles) blown by the leading dancers is 
 iisually a feature of these ceremonies. 
 
 The opportunity was offered while the Expedition was 
 working among the Fox Indians of Iowa to attend several 
 such gatherings, or rather to look on, for outsiders were not 
 
166 UNIVERSITV MfSEl'M ANTHROPOLOGICAL PIB LKATKJXS VOL. IV. 
 
 permitted within the lodge where the ceremonies took place. 
 One of these was a Wolf clan ceremony, in honor of a bundle 
 whose principal "medicine" or patron was the wolf. In this 
 case the musicians, who were profusely painted, sat on the 
 south sleeping platform of the lodge, and here I was told the 
 bundle lay open, although I could not see it from outside. 
 The bark covered arbor adjoining the hovise on the east had 
 been temporarily walled with such mats as are used to cover 
 the winter lodges, and the end wall between house and arbor 
 removed, throwing them together as one large room. In 
 addition to the sound of the drum and rattles usually heard, 
 a peculiar accompaniment to the singing was produced by 
 rubbing a round stick of hard wood upon another long one, 
 provided with a series of lateral notches (PI. XXIX, H). The 
 regular purring throb of several pairs of these sticks worked 
 in unison produced an effect both unusual and agreeable. As 
 the dancers passed the door outside which I was standing, 
 circling contra-clockwise, it was noticed that the leaders were 
 nearly naked and daubed profusely with paint, mostly white, 
 while the rest of the dancers were fully attired in their best, 
 both men and women. The leaders danced in imitation of 
 the moven^ents of the wolf, holding their hands drooping before 
 their breasts as a dog holds its forepaws when standing upon 
 its hind legs, and, as they stepped, constantly sounded the war 
 whistles. This particular ceremony ended tragically, for the 
 principal leader, an old man whose skilful dancing and effec- 
 tive use of paint had especially attracted my attention, dropped 
 dead at the end of the first dance. A few days later I wit- 
 nessed part of another bundle ceremony in which the dancers, 
 in curved parallel rows facing the platform where the singers 
 sat, danced without moving from their places. 
 
M. R. HARRINGTON' -SACRED BUNDLES OF THE SAC AND FOX INDIANS. 167 
 
 WAR BUNDLES. 
 
 Contents. — After tabulating the content.s of the twenty- 
 two Sac and Fox war bundles, it was seen that twenty of 
 them contain parts of the buffalo; eighteen of them eagle 
 feathers of one kind or another; twelve of them pieces of 
 the downy skin of the young swan; seven, parts of the hawk 
 (several species); six, parts of woodpeckers; four, parts of 
 snakes; three, parts of weasels; and three, parts of small 
 swallow-like birds. The animals represented in one or two 
 bundles only were the wolf, bear, lynx, beaver, crow, wild 
 duck and probably wild goose. In many cases the exact 
 species is almost impossible to determine — in some cases qi:ite 
 impossible — owing to the alterations made by the Indians in 
 preparing the skins and other parts for use as amulets, and 
 to the ravages of time and insects. 
 
 Seventeen of the Ijundles contained war whistles made 
 of cane, in one case as many as five in a single bundle; four- 
 teen had fawn skin covers for the amulets; thirteen had pack- 
 ages of cedar leaves burned as incense; seven, Indian tobacco, 
 and three, braids of sweet grass for the same purpose. Pack- 
 ages of magic herbs and roots were found in sixteen of the 
 Inindles, sometimes as many as twenty-three such packages 
 in one; seven contained ground mixtures of herbs, and twelve, 
 packages of magic war paint. Other articles occurred in lesser 
 proportion. 
 
 The reasons given by different Indians to explain the 
 presence of the more common kinds of animals and other 
 things in the bundles agree to such an extent that it will be 
 unnecessary to repeat them in enumerating the contents of 
 each bundle, so they will be given here as general informa- 
 tion; leaving for the descriptions of the separate bundles only 
 such explanations as vary from the generalh' accepted ones, 
 and explanations of unusual objects. 
 
168 X-NIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 The popuilarity of the buffalo as a patron of war can be 
 easily understood when we look at him from the Indian's 
 standpoint. Unrivaled by any creature that roamed the 
 prairies in strength, endurance and courage, this mighty war- 
 rior of nature, whose very appearance is enough to terrify, 
 found his only dangerous foes in rivals among his own kind, 
 and in man. 
 
 No wonder the budding warrior looked upon him with 
 admiration, and craved a share of his awe-inspiring powers — 
 his strength, endurance and bravery — in preference to all 
 others. To this end the amulets were made from parts of the 
 buffalo's body. A bit of the mane to tie on the warrior's 
 scalp lock (PI. XXXI), or a shaggy head band with the horns 
 attached (PI. XXX, A), arm bands (PI. XXXIV, A, D, E) made 
 of the skin of the forelegs, and a buffalo tail to hang from the 
 belt behind (PI. XXIV, F, G, H, I), all helped him to imper- 
 sonate the mighty animal. The very fact that only two 
 bundles out of the twenty-two were without some relic of 
 this remarkable creature, would have told the story, even if 
 several Indians had not explained the facts. 
 
 The warlike powers of the eagle are even better known, 
 and to a lesser degree those of the hawk as well. Both are 
 keen-sighted, quick and can take their victims by surprise. 
 Both are notably successful raiders. And so, the Indian placed 
 their feathers or skins in his war bundle, and wore them in 
 battle, in the hope that he too would become imbued with 
 eagle-like or hawk-like power — could surprise his foes just as 
 if he had dropped out of the sky upon them, eagle fashion. 
 Feathers dyed red symbolized blood and war. 
 
 Hawk and woodpecker skins were made into magic head 
 bands by splitting the skins from shoulder to tail, strengthen- 
 ing the parts with buckskin or cloth, and arranging tie-strings 
 so that the skin could be worn with the head of the bird pro- 
 jecting above the forehead of the warrior, the tail at the back 
 of his head and the wings and feet at the sides (PI. XXX). 
 
 Of course only the largest species of woodpeckers, the 
 
M. R. HARRINGTON SACRED nt'NDLES OF THE SAC AND FOX INDIANS. 169 
 
 pileated and ivory-l>ill, could be used for such a purpose. 
 Woodpeckers are very skilful in finding their prey, even when 
 well concealed — a quality which made their skins desirable 
 as amulets, for either hunting or war, as by their aid the Indian 
 believed he could locate his enemy or even a deer, just as the 
 bird can locate the larva^ hidden away beneath the Ijark of a 
 tree. Besides this, as one Indian put it, "The bird can peck 
 a great hole in a tree in a short time; the warrior who wore 
 the skin could do the same thing — it did not take him long 
 to make a great hole in the enemy." 
 
 The downy skin of the young swan, seen in so many 
 bundles, was not, so far as I could discover, supposed to 
 impart any warlike powers to its wearer, but was merely 
 worn on the scalp lock or elsewhere as a liadge or sign to 
 distinguish friends from foes, especially in the night 
 (PI. XXVI. B, H, Q). 
 
 As to snakes, the deadly power of the dreaded "rattler," 
 which must have impressed every Indian, needs no explana- 
 tion; while the little green snake was used on account of its 
 ability to travel unseen and conceal itself readily and quickly. 
 
 The wea.sel has much the same cjualities, and, in addi- 
 tion, quickness, cunning and the power of attacking and slay- 
 ing creatures much larger than itself (PI. XXVIII, A). 
 
 The small birds used, especially those of the swallow 
 family, are very difficult to hit with an arrow or bullet, a 
 power imparted to the warrior. Moreover, the person wear- 
 ing such a bird skin properly prepared, would look small as 
 the bird itself to the enemy, when they tried to shoot at him 
 (PI. XX\T, N). Such bird skins were sometimes attached to 
 the mane or tail of the war pony to make it look small to the 
 enemy and hard to hit (PI. XXVI, P). 
 
 The tireless endurance of the wolf was much dwelt on 
 by my informants as a desirable power for the warrior; the 
 powers of the bear, lynx and mink can be inferred, although 
 I have no direct information about them from the Sac and 
 Fox tribe; but the properties of war amulets made from the 
 
170 UNIVERSITY MUSEUM — ANTHROPOLOGICAL Pl^BLICATlONS VOL. IV. 
 
 beaver, lizard, mallard duck and wild goose may only be sur- 
 mised, in the absence of any data. They may merely represent 
 creatures appearing to the faster in his visions. 
 
 Among the most powerful of the patrons of war, and yet 
 but scantily represented by amulets in this lot of war bundles, 
 are the Thunders, those awful supernatural beings, at the 
 same time bird-like and man-like, who wield the dreadful 
 lightning. Their token is frequently the miniature war club 
 worn upon the scalp lock (PI. XXVI, C), which symbolizes the 
 blows struck by the lightning, or balls of stone or other mate- 
 rials, of similar significance, both of which are supposed to 
 impart "Thunder-power" to the user. 
 
 All but five of the bundles contained war whistles made 
 of the bamboo-like cane found growing along streams in many 
 parts of the South, both east and west of the Mississippi. In 
 earlier days, before the Sac and Fox left the north, they prob- 
 ably got their cane by exchange with other, more southern 
 tribes. The whistles were blown in battle, after having been 
 treated with magic herbs, to weaken the power of the enemy 
 and bewilder his senses, and are also sounded in the dances 
 enacted at the war bundle feasts (PL XXIX, E, F, G). 
 
 The skins of little spotted fawns were usually employed 
 as covers for the different amulets in the bundles (PI. XXXIII, 
 E), but in some cases buckskin was used instead. Probably all 
 the bundles contained at one time, some form of incense, either 
 native tobacco, cedar leaves and twigs or sweet grass (PI. XXVI, 
 R); but in some these have been used up and not replaced; 
 and all probably once contained packages of magic herbs and 
 paints, although these are now missing in some cases. 
 
 There was also a considerable number of tiny medi- 
 cine packets usually from a quarter to half an inch in diameter, 
 tied fast to the different amulets; these are enumerated 
 in the description of the individual bundles which follows. 
 They contain small portions of the roots, herbs and paints 
 supposed to have the power of magically turning aside bullets 
 and arrows, of "hypnotizing" the enemy and of curing the 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 171 
 
 wounded. Some of the roots are said to wake the magic power 
 of the animal amulets and make them "alive," while one kind 
 is carried to protect the warrior from possible boomerang 
 effects of his own enchantments against others. Sometimes 
 a number of these little packets were tied along a buckskin 
 thong to form an amulet for the neck or ami. 
 
 When I asked for more definite information about the 
 "hypnotic" effect of these magic herbs on the enemy, I was 
 told that "The enemy seem to lose their minds. Sometimes 
 they cannot see our warriors coming at all; again they may 
 see us, but not in the place where we really are; sometimes 
 they take us for a herd of buffalo or horses. One enemy said 
 after the tribes had made friends again that he suddenly began 
 to see different kinds of animals coming toward him in the 
 air: he began to shoot at them and forgot all about the Sac 
 and Fox warriors." 
 
 Some time in the future I hope to find a Sac and Fox 
 Indian who will consent to open and explain each package 
 of roots and herbs and give me the Indian names of each 
 kind and a description of how they grow, so that I can have 
 them identified; but so far I have not been able to accom- 
 plish much along this line. 
 
 Detailed Description. 
 
 We had worked among the Sac and Fox for quite a long 
 time before the slightest hope of obtaining a war bundle 
 appeared. We had seen a number of them hanging in the 
 bark lodges, but none of the owners would even consitier 
 selling. In fact, they refused with such indignation tliat we 
 despaired of ever getting as much as one. 
 
 But at last a man was located who had too many bundles 
 to care for, and finding them a burden, was willing to sell a 
 few if he could be sure they would be well treated. This was 
 Mecabe'kwa, known as U. S. Grant, the same whose version 
 of the Iraditinn accounting for the origin of war bundles has 
 
172 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 already been given. The first purchase consisted of two 
 bundles, as follows: 
 
 Bundle 2/5317. 
 
 Size closed, 18f" x 4V'. Buckskin cover badly broken 
 and decayed; ties, braided blanket ravelings; calico sack of 
 native tobacco attached to one of the ties; war whistle thrust 
 beneath them. 
 
 Contents. — Headband made of the split skin of a female 
 ivory-bill woodpecker (PI. XXX, B). To each shoulder is fast- 
 ened the red crest of a male, of the same species. At the 
 throat are tied a bunch of buffalo hair and some deer hair dyed 
 red, while here and there on the neck and wings are fastened 
 nine little packets of medicine wrapped in buckskin. The 
 strings for tying the amulet in place are of buckskin. 
 
 Amulet for attachment to the scalp lock, made of a piece 
 of a buffalo tail, to the distal end of which are attached a 
 piece of the downy skin of a young swan, some eagle down 
 feathers dyed red, a little brass bell and four little buckskin 
 packets of medicine. 
 
 Three buffalo tails; one in a fawn skin case painted red 
 on the flesh side, but without attachments, and two with the 
 proximal end bent forward upon itself to make a loop for the 
 belt. One had a little packet of medicine, a hawk bill and 
 a tuft of red cloth attached; the other, two medicine packets 
 and a strip of faded yellow ribbon. 
 
 Neck amulet made of a strip of skin from a buffalo's 
 neck, the liair now nearly gone. 
 
 Tuft of buffalo mane hair, perhaps part of a scalp lock 
 amulet. 
 
 Two strips of downy young swan skin, one arranged as 
 a scalp lock amulet with a bit of buffalo hair and a small 
 white feather, the other plain. In length they measured 
 respectively 8|" and 10". 
 
 Fragments of fawn skin covers for amulets. 
 
M. R. HARRINGTON — SACRED BL'NDLES OF THE SAC AND FOX INDIANS. 173 
 
 Black stone scraped and administered in water to wounded 
 men as medicine. 
 
 Four packages of magic roots and herbs. 
 One package of magic paint. 
 
 Bundle 2/5311. 
 
 Size closed, 20" x 4|". This is the second of the first two 
 bundles bought from Mecabe'kwa, and seems to be one of 
 the oldest in the collection. Buckskin cover nearly destroyed 
 by age, ties of braided blanket ravelings and buckskin thongs. 
 Gourd rattle (PI. XXIX, D) attached to tie. 
 
 Contents. — An unusually interesting and very old neck- 
 lace (PL XXXIII, B), consisting of a woven band about 30" long 
 and f " wide, with a six-inch fringe at both ends. The mate- 
 rial seems to be a sort of yam of buffalo wool twisted fairly 
 hard, the color, a deep reddish brown, apparently the result 
 of age and dark red dye on fairly light colored wool. A zig- 
 zag line of large old white beads is woven in, down the center, 
 and one side has an edging of similar beads. The band is 
 folded longitudinally for the greater part of its length over 
 a fringe of deer hair dyed red and yellow, and nine medicine 
 packets are tied upon it at irregular intervals. Such an amu- 
 let is intended to give the wearer the powers of all the different 
 herbs in the packets tied upon it. 
 
 A buffalo tail amulet for the belt, bent over to fomi a 
 loop and bearing four little medicine packets and a bit of root 
 knotted on a sinew string. 
 
 Amulet for the scalp lock made by tying together a bit 
 of the downy skin of a young swan, a little bufifalo hair, a 
 braid of sweet grass for incense, a piece of red braid, and a 
 small buckskin medicine packet. 
 
 Piece of colored braid with triangle designs, doubtful 
 origin. 
 
 Remains of two fawn skin covers for amulets. 
 
 A little old metallic box, made by the whites, with a 
 
174 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Punchinello-like head painted upon the cover. As it was fall- 
 ing apart at the joints it had been wrapped in a strip of red 
 cloth. It contained five packages of roots. 
 
 A package of magic red war paint. 
 
 A package of cedar leaves. 
 
 A skin package containing a piece of greenish stone 
 imbedded in cedar leaves. 
 
 Three packages of roots. 
 
 A large cocoon, provided with a buckskin string for 
 suspension. 
 
 Mecabe'kwa's remarks on these particular bundles may 
 prove of interest here. "They are a little different now because 
 some of the parts have been worn out, but once there were 
 four of these bundles, all alike. On the warpath when the 
 warriors get in front of the enemy they take off their clothes, 
 open the bundles and put on the things inside, and open all 
 the little sacks of medicine and take what they need to chew 
 up and rub all over themselves, their horses and their ammuni- 
 tion. Then the bundle is closed and tied on the back of one 
 of the warriors. This medicine prevents them from being 
 hit, as the enemy are mesmerized^ and cannot shoot straight. 
 The warriors must not even turn toward the enemy until all 
 is ready, but when all were done they whooped four times 
 and turned on the enemy, who might have been shooting and 
 coming all this time while they were fixing. The four songs 
 were sung and a rattle shaken at this time While dressing 
 they painted themselves, too, with red earth paint from the 
 bundle, zigzag crossing lines on cheeks, arms and chest. A 
 half-moon was painted on the forehead so that the enemy 
 could not hit them, for they cannot hit the real moon in the 
 sky, and they would have to hit the moon before they could 
 hit the man." 
 
 At a later date another bundle was purchased from 
 Mecabe'kwa, which, from its contents, appears to be the third 
 
 ' The word useil by Walker the interpreter. 
 
M. R. HARRINGTON — SACREU BUNDLES OF THE SAC AND FOX INDIANS. 175 
 
 of the four bundles that their late owner said were "once 
 just alike." It is: 
 
 Bundle 2 6373. 
 
 Size closed, 20" x 5f". Buckskin cover entirely fallen to 
 pieces; a new one has been substituted. 
 
 Contents. — Head band made in the usual way from the 
 split skin of a large hawk. About the neck, which was wrapped 
 in faded ribbon, were hung three little brass bells. The hawk 
 skin was protected by a fawn skin cover, the head of which 
 contained a package of herbs. 
 
 Buffalo tail amulet bent over into a loop to .slip upon the 
 arm, or for attachment to the belt (PI. XXXIV, C). Two buck- 
 skin thongs wrapped in porcupine quills dyed yellow and red 
 were lashed in three places to the sides of the tail as ornaments. 
 Below the third lashing each thong is split into two pieces, 
 also wrapped in cjuills, and terminating in brass jinglers. To 
 the right thong are tied six little medicine packets of buckskin. 
 Three smaller thongs, wrapped in black, red and yellow quills 
 hang from the back of the tail as a further decoration. 
 
 Another buffalo tail without medicine packets or quill 
 work. 
 
 Scalp lock amulet consisting of part of a buffalo tail, a 
 bit of swan's down, some eagle down feathers dyed red and 
 a medicine packet. 
 
 Scalp lock amulet consisting of a bit of swan's down, some 
 small feathers dyed red, part of the skin of a small bird, blue 
 in color, and a fair sized medicine packet to which is attached 
 a pendant eagle tail feather with strips of red cloth tied around 
 its base. 
 
 Cane war whistle, with l)lack ribbon to suspend from 
 the neck. 
 
 Tail of a small birfl. 
 
 Two deer hoofs, prol)al)ly part of a rattle. 
 
 Two loose metal jinglers. 
 
 Birch bark package containing roots. 
 
176 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Buckskin package containing a bundle of roots and a 
 paper package of roots and herbs. 
 
 Cloth bundle containing a buckskin packet of magic red 
 paint (mixed with herbs) and the remains of a squirrel skin 
 sack containing similar pigment of a slightly different shade. 
 
 Two globular objects, fibrous but fairly hard, possibly 
 concretions from the digestive tract of some animal. Ball- 
 like objects, whatever their origin, are usually symbols of the 
 lightning when found in war bundles. 
 
 Three loose pieces of root. 
 
 Evidently belonging to the same class of bundles were 
 three bought from Victor Neal, a Sac and Fox who unfortu- 
 nately knew, or affected to know, very little about them. 
 They were: 
 
 Bundle 2/8591. 
 
 Size closed, 20" x 8". Buckskin cover, stiffened and 
 blackened by age and smoke. Three sets of ties, all buffalo 
 hide, one set at each end and one in the middle. Beneath 
 these are thrust four cane whistles. The outside appearance 
 of this bundle is shown in PI. XXV. 
 
 Contents. — Remains of five head bands made of the skins 
 of hawks of at least two species. Only one was near being 
 perfect. This was 16f" in length from beak to tail-tip and 
 split and lined in the usual way (PL XXX, D), the tail being 
 left attached to the right half of the skin. Tying strings of 
 both buckskin and cloth were provided. Down, dyed red, 
 protruded from the nostrils, while about the neck was a collar 
 of red and black yam into which were woven four rows of 
 beads. On a separate buckskin string encirchng the neck in 
 front of the collar, were seven little medicine packets. The 
 next head band in point of preservation was made of the skin 
 of a larger hawk, 20" long, about the neck of which was a 
 red ribbon with two medicine packets, and seven medicine 
 packets on a buckskin string. The next had seven such packets 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 177 
 
 and three little bundles of roots without covering, attached 
 to a woven yam and bead band about the neck. This head 
 band was in very bad order, but the remaining two were worse, 
 mere fragments without points of interest. 
 
 Arm band decorated with porcupine quills (PI. XXXII, B). 
 This is the best thing of the kind I have ever seen. The band 
 part, measuring 9f" x 2j", is made of buckskin, with thongs 
 at the comers for tying the ends together about the arm. 
 On the outside this is covered with porcupine quill decoration, 
 the quills being wrapped around fourteen flat thongs of skin, 
 attached, parallel and adjacent to one another, to the buck- 
 skin band. The ground color is yellow, the field bordered on 
 all four sides with a narrow thong wrapped in red quills. The 
 design consists of five brown bird-like figures in a row, a nar- 
 row brown line forming a rectangle about them. At one end 
 of the band is a tab of netted quill work, two yellow tnmcated 
 triangles on a red groimd, with a buckskin fringe wrapped in 
 quills; while at the other end, is a flat, quilled streamer 20" 
 long terminating in the tassel of a buft'alo tail, the proximal 
 end wrapped in swan's down; a few strips of faded red rib- 
 bon and an eagle feather. The streamer is composed of eleven 
 strands or thongs of buckskin, the two outer ones wrapped 
 in strips of bird quill dyed dark brown, green and red; the 
 inner nine wrapped in porcupine cjuills dyed green, red and 
 yellow, the colors so arranged as to form, when the strands lie 
 fiat and side by side, three human figures in red on a yellow 
 ground, each with a green stripe down the center of the body. 
 The quilled strands were formerly fastened together so as to 
 lie flat, once at 6" and again 5" further down, but have now 
 worked loose. From the point where the streamer joins the 
 band, hang several very slender quilled thongs, provided with 
 copper jinglers. Similar jinglers had once been attached to 
 the side strands of the streamer at intervals of about an inch, 
 but many of these are now missing. Where the streamer joins 
 the band were also four little packets of magic medicines and 
 paint, also a buckskin string to which are tied two sets of bits 
 
178 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 of root without covering, two in each set, and knots from 
 which four other similar sets have fallen. At the point where 
 the eagle feather is attached are two packets. The whole 
 amulet seems to be a development from the simple buffalo 
 tail bent over to form a loop. While often worn on the belt, 
 these amulets could be used as arm bands by simply passing 
 the hand through the loop. An intermediate form may be 
 seen in the quilled buffalo tail already described as part of 
 the contents of bundle 2/6373 (PI. XXXIV, C), which was used 
 as an arm band, and a further development in the specimen in 
 bundle 2/8739 (PL XXXIV, B). The complexity of the amulet 
 was not in form only, but in its powers also, for it was not 
 only supposed to confer upon its wearer, the power of the 
 buffalo and all the powers of the little packets of herbs and 
 paints, but the eagle feather invoked the warlike abilities of 
 that powerful bird; and the five bird-like figures on the band, 
 the awesome might of the Thunder Beings, which they were 
 supposed to represent. 
 
 A simple buffalo tail amulet, folded over in the usual way 
 for attachment to the belt, bearing the remains of some red 
 ribbon, two medicine packets, two pairs of little roots and 
 one single root, all tied to a buckskin string (PL XXXIV, H). 
 
 Two other tails, nearly worn out, bore one medicine packet 
 each (PL XXXIV, G) ; one tail, four strips of red cloth; and three 
 tails, nothing. Two of these last had lost nearly all their hair. 
 
 Two arm bands, made of the skin of the bioffalo's fore- 
 legs. One of these embodies a lock from the mane but noth- 
 ing else (PL XXXIV, A); the other eight medicine packets and 
 two little packages of exposed rootlets in addition, knotted on 
 a buckskin string (PL XXXIV, D). 
 
 Three amulets for the scalp lock. The most complex 
 was made on a strip of red cloth 5V x If", rounded at the 
 anterior end and provided with a border of ribbon work 
 (applique) in blue and yellow with a bead edging (PL XXXI, 
 D). To the upper surface was fastened the terminal tuft of 
 a buffalo tail, some eagle down feathers, part white, part dyed 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 179 
 
 red, a medicine packet, four bits of root tied with a buckskin 
 thong and a few strands of faded ribbon. On the lower side, 
 attached to the thong intended for fastening the amulet to 
 the wearer's hair, was the remains of a tassel composed of 
 a few down feathers and a tuft of btiffalo hair bound together 
 with ribbon and a buckskin thong which shows traces of hav- 
 ing been wrapped with quills and still bears a medicine packet 
 and a little brass bell. The second amulet was merely a bunch 
 of buffalo hair to which was tied some reddened down feathers 
 and faded yellow ribbons (PL XXXI, C); while the third was 
 a piece of buffalo tail bound fast to a strip of downy young 
 swan's skin 12j" long. 
 
 A biiffalo horn, with the edges more or less rounded served, 
 it is said, for a cup in which medicine was administered (Pi. 
 XXXVI, B). 
 
 A cane war whistle. 
 
 A fine curved drumstick, 13" long, painted red (PI. XXIX, C). 
 
 A coil of braided fibre rope or sennit about 12' long, both 
 ends divided into four braided ornamental strands 8" long, 
 said to be for binding captives (PI. XXXVI, D). 
 
 Two deer skin covers, one for the quilled ami band, one 
 for the best head band. 
 
 Buckskin thong bearing seven medicine packets, probably 
 once part of a hawk skin head band. 
 
 Similar but smaller thong with six packets. 
 
 Two Ijuckskin thongs, each with two bits of root 
 knotted in. 
 
 Cloth package of cedar leaves. 
 
 Twenty-two packages of roots and herbs, one of them also 
 containing: 
 
 One package of green paint. 
 
 Two packages of ground herb mixtiu-e. 
 
 One empty buckskin package. 
 
 Two tin}' rolls of paper containing roots fastened together 
 with sinew. 
 
 Eleven loose pieces of root. 
 
180 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Another somewhat similar bundle from the same man, 
 Victor Neal, was: 
 
 Bundle 2/6376. 
 
 Size closed, 18" x 6". Buckskin cover, new, the original 
 having fallen to pieces. Three buckskin ties, the end ones 
 connected by a carrying cord braided from native fibre. Be- 
 neath the ties was thrust a war whistle. 
 
 Contents. — Two head bands, made in the usual way of the 
 skins of large hawks, both in poor condition. The best pre- 
 served skin as it lies measures 26" from the tip of the beak 
 to the end of the tail. About the neck is a piece of red cloth 
 3^" wide, bouiid with a cord made of hair, and a buckskin 
 string to which seven little bags of medicine are attached, 
 besides two bits of root on a separate string, two more tied 
 together and a red down feather. Each wing is decorated 
 with a slender, tapering flat stick, wrapped in colored por- 
 cupine quills, lashed fast to it with sinew. These are about 
 9" long, and each has a tuft of hair, dyed red, fastened to 
 base and tip. The skin is lined with bluish cloth. 
 
 The second head band is similar with the exception that 
 there is a faded yellow ribbon on the neck of the hawk, that 
 there are eight buckskin packets, one paper packet and one 
 exposed bit of root on the neck thong, and that one of the 
 wing ornaments is missing. This amulet is in very poor 
 condition. 
 
 A tail and portions of the two wings of a similar hawk 
 are also in the bundle. 
 
 Amulet for the scalp lock, made of a hawk wing to which 
 has been fastened an eagle tail feather, a piece of red cotton 
 cloth, and a bunch of red woolen cloth ravelings, together 
 with a thong for attaching the amulet to the hair. 
 
 Three tail feathers, apparently those of a very large hawk. 
 
 Two buffalo tail amulets. One of these had apparently 
 seen much use. About 4" of the proximal end has been bent 
 over and fastened with a buckskin string in the usual way 
 
M. R. HARRINGTON SACRED BUNDLES OF THE SAC AND FOX INDIANS. 181 
 
 to form a loop for the belt; while three little packets of roots, 
 the remains of a red down feather and a looped piece of sinew, 
 which had once held a number of little bits of root, were fast- 
 ened to the tail at different points. There was no belt loop 
 on the second tail, but a medicine package, wrapped in cloth 
 was tied to the proximal end in such a way as to form a toggle 
 which could be slipped under the belt. 
 
 An ami band made from the skin of a buffalo foreleg, 
 provided with buckskin tie strings. 
 
 Amulet for the scalp lock, consisting of a long soft brown 
 lock of bviftalo hair, a bimch of darker buffalo hair, a piece 
 of a young swan's downy skin, 7" long, two eagle wing feath- 
 ers, loosely attached, a bunch of eagle down feathers dyed red, 
 a packet of medicine, a piece of sinew with five bits of root 
 knotted in and a thong of buckskin with two, all tied together 
 and provided with buckskin thongs to tie the amulet to the 
 hair. The whole combination measured about 13" in length 
 (PI. XXXI, B). 
 
 Another amulet for the scalp lock, comprising a bunch 
 of buffalo hair, a number of eagle down feathers dyed red, some 
 of them 9" long, and two medicine packets, beside the tying 
 thong. 
 
 An amulet of l:)uckskin, called for convenience a "war 
 apron," resembling a short apron in appearance (PI. XXX\', A), 
 but not in use, being worn in back instead of in front. In its 
 present state, doubtless somewhat shnrnken, it is approximately 
 15" from side to side, and 14" from top to bottom. The edge 
 at the top is folded over to fomi a flap 2j" wide, which is 
 decorated with crude ribbon applique in red and blue, and 
 which is protracted at both sides to fonn a belt. From the 
 center of this flap hangs a battered eagle feather, to the prox- 
 imal end of which is tied a little packet of medicine and a 
 green ribbon. A little below the flap, and not far from the 
 edge on both sides is a seven-pointed star or sun figure, in 
 ribbon applique, the left one red. the right l)lue. The lower 
 edge of the amulet has two deep indentations, forming three 
 
182 UNIVERSITY MUSEl'M — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 points, which are fringed and decorated with copper jinglers. 
 No one could enlighten me as to the special powers of this 
 amulet, but judging from the patterns it may have been 
 credited with sun or star power in addition to that derived 
 from the eagle feather and medicine packet. 
 
 War whistle of cane, with dark longitudinal stripes (PL 
 XXIX, E). 
 
 Calico package of eagle down. 
 
 Double cloth package, with eight packages of herbs and 
 roots. 
 
 Part of fawn skin amulet cover. 
 
 A few loose bits of root, and loose jinglers from the apron. 
 
 Victor Neal sold us also two small bundles, which he said 
 were "branches" of the bundle just described, No. 2/6376. 
 Their contents seem to bear this out. They are kept tied 
 together with a twisted rope of }'arn and a buckskin thong. 
 They are: 
 
 Bundles 2/6377, A and B. 
 
 Bundle A. — Size closed, 15f" x 3|". Buckskin cover much 
 blackened by smoke; ties, butfalo hide, buckskin and cloth 
 strips. 
 
 Contents. — Two buffalo tail amulets, one looped o\'er for 
 the belt, the other with a buckskin thong at the proximal end 
 for the same purpose. 
 
 Arm band made of skin of buffalo foreleg. 
 
 Amulet for the scalp lock made of a strip of the young 
 swan's downy skin, a few eagle down feathers dyed reti, and 
 three packets of medicine. 
 
 Amulet similar to the last except for the addition of some 
 undyed eagle down feathers. 
 
 Loose strip of downy swan skin. 
 
 Loose red down feather. 
 
 Remains of a fawn skin amulet case. 
 
M. R. HARRINGTON — SACRED Bl'NDLES OF THE SAC AND FOX INDIANS. 183 
 
 Bundle B. — Size closed, 174" x 3f". Buckskin cover much 
 blackened by smoke; ties, twisted rope of buckskin, rope of 
 green and red yam, buckskin thong. 
 
 Contents. — Two bufifalo tail amulets, one with a roll of 
 buckskin at the end of a string as a toggle to slip under the 
 belt, the other with a simple buckskin thong for a tie. 
 
 Part of an arm band made from the skin of a buffalo foreleg. 
 
 Amulet for the scalp lock consisting of a piece of the 
 downy skin of a yoimg swan, some small eagle feathers dyed 
 red, and three packets of medicine. 
 
 Three loose eagle down feathers dyed red. 
 
 Remains of two fawn skin covers. 
 
 Of the same general sort as the preceding, including the 
 two original Mecabe'kwa bundles, are three from Albert Moore, 
 a Sac and Fox. As in one of the original two, however, the 
 woodpecker takes the place of the hawk. They are: 
 
 Bundle 2/8772. 
 
 Size closed, 22" x 6k". Outside cover of coarse cotton 
 cloth, much smoke-stained, then the remains of a very old 
 buckskin cover, then a newer one with a cane war whistle 
 tied upon it. 
 
 Contents. — Buffalo tail amulet, looped for attachment to 
 the belt, bears fifteen medicine packets. 
 
 Two similar looped buffalo tails with only one packet 
 apiece. 
 
 Four looped buffalo tails without packets. 
 
 Cane war whistle with thong for suspension, medicine 
 packet, eagle down feathers <lyed red and I)its of gold braid 
 attached. 
 
 Bag of coarse cotton fabric, empty. Probably once con- 
 tained cedar leaves or tobacco. 
 
 Package containing herb mixture. 
 
 Package containing herb seeds. 
 
 Package containing magic red paint. 
 
184 UNIVERSITY MrSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Small buckskin bundle containing: 
 
 Two head bands made of split woodpecker skins, one, 
 the best preserved, of the ivory-bill woodpecker. This had 
 six medicine packets attached. 
 
 Amulet for the scalp lock consisting of a buffalo tail to 
 which are attached two medicine packets, part of a snake 
 rattle and a few eagle down feathers dyed red. 
 
 Two empty packages, one of cloth, one buckskin. 
 
 Package of cedar twigs and leaves. 
 
 Package small seeds. 
 
 Calico package containing three buckskin packets, one 
 of magic red paint, one of fine roots and one of the same small 
 seeds noticed elsewhere in the bundle. 
 
 Whistle reed of cedar. 
 
 Bundle 2/8739. 
 
 Size closed, 18" x 5". Cover of buckskin, nearly fallen 
 to pieces. This bundle had not been opened for a long time 
 and the contents were badly damaged in consecjuence. 
 
 Contents. — Head band made of the skin of a pileated wood- 
 pecker, split in the usual way, and bearing nineteen medicine 
 packets. 
 
 Buffalo tail arm band (PI. XXXIV, B), decorated with porcu- 
 pine quills, square blocks of brown on a field of white. The 
 quills are wrapped around narrow strips of birch bark, fastened 
 side 1>y side upon the skin forming the band. Such a use of 
 birch bark is rarely seen, strips of buckskin or rawhide Ijeing 
 generally used for this purpose. Seventeen medicine packets 
 and a bit of otter fur were attached to the band, while two 
 more strips of the same fur, loose in the bundle, may once 
 have served the same purpose. This amulet can be taken 
 to illustrate an intermediate stage of development between 
 a simpler fomi of buffalo tail arm band as in bundle No. 2/6373 
 and the more complex, in bundle No. 2/8591. 
 
 Buffalo tail, probably intended for a belt amulet, but 
 apparently little if ever used. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 185 
 
 Amulet for scalp lock consisting of a bunch of buffalo 
 hair, some eagle down feathers dyed red, and a bit of rattle- 
 snake skin with rattle attached. 
 
 Four pieces of fawn skin covers for amulets. 
 
 Three jinglers. two of brass, one of copper. 
 
 Bundle 2 '8561. 
 
 Size closed, 16" x 4f". Cover, buckskin; ties, fibre rope 
 and cloth strips. 
 
 Contents. — Head band made of the split skin of a pileated 
 woodpecker (PI. XXX, C), bearing two medicine packets. 
 
 BufTalo tail amulet, large, the proximal end bent over 
 into a loop and fastened for attachment to the belt; has 
 eleven packets of medicine (PI. XXXIV, F). 
 
 Buffalo tail amulet, small, thong for attachment. 
 
 Amulet for scalp lock consisting of a buffalo tail, to which 
 has been tied a few eagle down feathers dyed red and two 
 medicine packets. 
 
 Strip of basswood bark, coiled. 
 
 Cedar leaves and the terminal button of a snake rattle, 
 wrapped together in a piece of calico. 
 
 Cane war whistle, four bits of root tied just above the 
 air-hole, with thong for suspension from the neck (PI. XXIX, F). 
 
 All the bufTalo amulets in this bundle were notably well 
 preserved . 
 
 Resembling the preceding, except that buffalo amulets 
 are absent, is the following bundle, obtained also from Albert 
 Moore, who said it was the same kind as 2 5317, one of the 
 two original Mecabe'kwa bundles: 
 
 Bundle 2 6508. 
 
 Size closed, 12|" x 4". Cover, buckskin; ties, buckskin, 
 to which is attached the handle of an old gourd rattle. 
 
186 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Contents. — Head band made of the split skin of an ivory- 
 bill woodpecker, with a band of white beads and red yam 
 about the neck, a faded green ribbon on the head, and three 
 medicine packets attached. 
 
 Cane war whistle with ribbon for suspension. 
 
 Two packages of white mineral substance used as paint. 
 
 Two small packages magic red paint mixed with herbs, etc. 
 
 Two packages of herbs. 
 
 This was the smallest war bundle found by the Expedition 
 among the Sac and Fox. 
 
 Two small bundles were obtained from Aveline Givens, 
 a Sac and Fox, that bear a strong resemblance to the preceding 
 series of bundles, except the last specimen described. They 
 are: 
 
 Bundle 2/8448. 
 
 Size closed, 16" x 4". Cover of buckskin, blackened and 
 crackled by age and smoke; ties of buffalo hide, buckskin and 
 cloth, beneath which a war whistle is thrust. 
 
 Contents. — Four buffalo tail amulets, three of them bent 
 to form loops for the belt, one with a thong for attachment. 
 
 An unusually long strip of young swan's down (22"), to 
 one end of which was lashed a bunch of buft'alo hair, a few 
 eagle down feathers dyed red and two packets of medicine, 
 the whole forming an amulet for the. scalp lock which could, 
 however, be worn around the neck if desired. 
 
 Two smaller amulets for the scalp lock, each composed 
 of a bunch of buffalo hair, a few eagle down feathers dyed 
 red and a packet of roots. 
 
 Woven necklace of blanket raveUngs, in yellow and blue, 
 edged with white beads. It bore seven packets of herbs and 
 paints, three packets of roots and two exposed bits of root. 
 
 A cover of fawn skin, into which all the amulets had been 
 packed. 
 
M. R. HARRINGTON — SACRED BINDLES OF THE SAC AND FOX INDIANS. 187 
 
 BiNDLE 2, 8534. 
 
 Size closed, 15V' x 5". Cover of buckskin, badly decayed; 
 ties of buckskin, war whistle. 
 
 Contents. — Buffalo tail amulet for the belt, provided with 
 two medicine packets. 
 
 Buffalo tail amulet, for either belt or scalp lock, to which 
 were tied three medicine packets, one of them double, and 
 a bit of root without covering. 
 
 Amulet for the scalp lock, composed of a small buff'alo 
 tail, a strip of young swan's down, and some eagle down 
 feathers dyed red. 
 
 Woven necklace made of red and yellow ravelings, with 
 white beads woven in. It bore eight packets of various magic 
 medicines and two that were clearly roots, one of them with- 
 out covering; and was enclosed in a fawn skin. 
 
 Part of what seems to have been a white buffalo or steer's 
 tail, now a sort of sickly yellow — the only unusual thing in 
 the bundle. At the proximal end was fastened a buckskin 
 thong connecting with a wooden toggle intended to slip under 
 the belt and keep the amulet in place (PI. XXXIV, I). 
 
 Two fine bundles were bought from Co'kwiwa (PI. XX, 
 C, D) Smooth-surface, a member of the Bear-potato clan 
 of the Sac and Fox, who is known to the whites as Sam 
 Houston. While apparently very similar to many of the 
 bundles already described, they are, he says, to be placed in 
 quite a dift'erent class, the Ala me skwa pa ye no hun, or 
 Bloody Thighs, so called because the usual taboo against 
 menstruating women does not apply to them. 
 
 Co'kwiwa's remarks on these bundles should prove of 
 interest here. "These bundles," he said, "were given by 
 the Great Manito in a dream, but I do not know the dream 
 w'ell enough to tell it. Black Dog is said to be the owner of 
 the original bundle taken from the first dream, and all the 
 others are branches of his. The Bear-potato clan, Mu' ko - 
 
188 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 pe ni, owned these bundles from the first. But they can some- 
 times, if everybody is willing, be given to a man belonging 
 to some other clan. They are war bundles, and very different 
 from the 'namesake' bundles belonging to the different clans. 
 But they are not like most war bundles because a woman, 
 even in her monthly sickness, can come near them and touch 
 them without hurting her or weakening the bundle. That 
 is why they are called Bloody Thigh. 
 
 "Every warrior had a bundle — it was his shield, it pro- 
 tected him in battle. 
 
 "These bundles must be kept dry. Meetings or feasts 
 were held for them in the spring; this was the regular meeting. 
 Other meetings could be held whenever the owners wished. 
 
 "Both these bundles are the same medicine, but the con- 
 tents are not quite the same. One belonged to my father and 
 one to my imcle. There is a medicine necklace in each one 
 which was worn in battle. The little packages of medicine 
 gave the warrior all the powers of all the roots and herbs 
 in them. What was left of the bundle after all the things 
 had been put on, was wrapped up in the cover and carried 
 along. They painted themselves in different ways, each man 
 in his own style. Blue paint means winter; green is spring; 
 light green, summer; and red, fall. 
 
 "The words of the songs sung while they were opening 
 the bundle and putting on the things went something like this: 
 
 "Wa bi ne thwa ka ci wa neth' 
 (White buffalo under the earth ) 
 
 "Ma ka ta mo tha mo" ki ya n'! 
 (Black buffalo I am coming out!) 
 
 "There should be seven kinds of herbs in each bundle, 
 all called tha ko wa' thon'. The leading kind is ma ka ta - 
 tea bi ku puk", or ' black root ' — a black, round kind. When 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 189 
 
 it is chewed and rubbed over the body it makes all the ani- 
 mals in the bundle come to life, and hypnotizes the enemy. 
 
 "Ma'nowa", or AngeHca root, is another powerful one. 
 It holds them spellbound. This is chewed and rubbed on 
 the body the same way. 
 
 " Me ci ne' bl tho n', or calamus, is good for stopping 
 blood; this is chewed too. 
 
 " Wa bee ki a gi me teg"', or 'white wood,' is used to 
 harden one's self so as to be strong as a tree. 
 
 "CT ka' wi, or 'widow medicine.' Round, hard, looks like 
 'black root,' only a little larger. Eaten to protect the war- 
 rior against his companion's medicine. It must be taken if 
 ma' no wa*" is used. 
 
 "Pakiwuk", a round rough root, used to cure wounded 
 men, by chewing up and blowing the resulting pulp on the 
 wound. 
 
 " Mi thuk i puk", long thin black roots. A plaster is 
 made of these roots and put on the wound." 
 
 The first of these bundles was: 
 
 Bundle 2/6371. 
 
 Size closed, 19" x 7h". Double cover of buckskin, two 
 buckskin ties, beneath them a cane war whistle. 
 
 Contents. — Fawn skin cover, containing: 
 
 Two buffalo tail amulets looped for attachment to the belt. 
 
 Three arm bands made of the hide and hair of a buf- 
 falo's forelegs (PI. XXXIV, E). 
 
 Amulet for the scalp lock composed of a piece of buffalo 
 mane, with skin still attached, to which are fastened eagle 
 down feathers dyed red, a packet of medicine and a wrapping 
 strip of red cloth. 
 
 Another scalp lock amulet, comprising a long lock of buf- 
 falo hair, a fine piece of downy young swan's skin about 14" 
 long, a black-tipped eagle feather, some eagle down feathers 
 dyed red, a strip of red ribbon and two packets of medicine. 
 
190 VNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 A splinter of wood wrapped in colored porcupine quills and 
 tipped with tufts of hair dyed red is said to have been once 
 attached to the eagle feather as an ornament (PI. XXXI, E). 
 
 The remains of a hawk skin with two similar quilled strips 
 of wood tied to the wings. This amulet, it is said, was slung 
 from the neck and not worn on the head. 
 
 In another fawn skin, the head of which was filled with 
 down dyed red, was a woven necklace of native manufacture 
 (PL XXXIII, D), a band nearly 1^" wide and about 27" long, 
 which seems to be woven wholly, or at least mainly, of buf- 
 falo wool yarn. The color is deep red with occasional rather 
 irregular spots of yellow, evidently dyed after the fabric had 
 been woven. This is frequently seen in the old buffalo wool 
 iabrics. Apparently, the finished fabric was either first dyed 
 yellow or left its natural yellowish color, then certain areas 
 were covered with some substance, perhaps of a waxy or 
 gummy nature, that was proof against the dye, then the whole 
 object was immersed in the red dye. After dyeing, the waxy 
 material could be removed, leaving certain spots untouched 
 by the color. Or it may be possible, that the fabric was first 
 dyed red all over, and then some bleaching mateiial applied 
 to certain spots. Or the color may have been daubed on 
 where wanted and allowed to soak through. Additional decora- 
 tion was supplied in this specimen by large white beads, inter- 
 woven in double rows running diagonally across the band, 
 each pair about f" from the next. At irregular intervals are 
 tied seven little packets of medicine, one of magic paint and 
 seven little bundles of exposed roots. These little packets 
 and bimdles are supposed to contain all the different kinds of 
 herbs, roots and the like used in the war bundle. 
 
 The articles loose in the bundle were: 
 
 Deer hoof rattle, apparently very old, 16" long ( PL XXIX, A). 
 The handle is a slender stick, the lower four inches of which 
 are bare. The remainder is covered with buckskin to which 
 the deer hoof-sheaths are attached, each on a separate string. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 191 
 
 Near tlie tip, claws of some kind, possibly those of a badger, 
 take the place of the hoof-sheaths. This rattle was used to 
 keep time to the songs of the bundle ceremonies at home, and 
 on the warpath, while the warriors were putting on their amu- 
 lets before attacking the enemy. 
 
 Bufifalo tail. This apparently has never been used as 
 an amulet, but was saved as material. 
 
 Amulet for the scalp lock made of the tail of a buffalo 
 calf with a packet of medicine attached. 
 
 Head and part of the neck of a young aquatic ])ird, prob- 
 ably a species of wild goose, fomierly part of a scalp lock 
 amulet. 
 
 Piece of the downy skin of a young swan. 
 
 Part of a network sash, apparently made of yellow buf- 
 falo wool yarn, afterward dyed deep red. The edges are 
 beaded. Lying naturally, the sash was about 5" wide, and the 
 meshes each 2f" long and 1" wide. 
 
 Lump of black earthy material, a*'ki, used as paint. It 
 symljolized the earth and, with a similar but finer material 
 which was sometimes taken internally, was supposed to keep 
 the warrior from "losing his foothold on the earth." 
 
 Part of a scalp — a trophy. 
 
 Four down feathers of the eagle, dyed red. 
 
 Buffalo bladder case containing two packages of roots, 
 one of herb mixture. 
 
 Package containing native tobacco. 
 
 Package of down dyed red, supposed to have a protective 
 effect when rubbed on the body. 
 
 Two packages of black earth paint, explained above. 
 
 Package containing an herb mixture imbedded in red 
 down . 
 
 Two little packages tied together, one containing a mixture 
 of roots, the other an incense made of cedar leaves and sweet 
 grass. 
 
 One braid and one bundle of sweet grass, used as incense 
 for smoking the bundle and its contents. 
 
192 IXIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Twenty packages of roots and herbs. 
 Nine loose bits of root. 
 
 Part of a spotted fawn skin amulet case, head stuffed 
 with down. 
 
 The following bundle, the second from Co'kwiwa, is prob- 
 ably the best, taken as a whole, secured from the Sac and 
 Fox tribe, and is especially notable for the number and variety 
 of the articles contained and their excellent state of preserva- 
 tion. The entire contents, excepting some of the medicine 
 packages, are shown in PL XXVI. 
 
 Bundle 2/6372. 
 
 Size closed, 18" x 8". Cover, buckskin; ties, buffalo 
 hide and buckskin, two near the ends, one in the middle, cane 
 war whistle thrust beneath. 
 
 Contents (PI. XXVI). — Wolf tail (A), worn as an amulet 
 tied to the scalp lock or at the back of the belt, like the 
 buffalo tails. 
 
 Arm band made of the downy skin of the young swan 
 (B). From one end hangs an eagle feather. 
 
 Miniature wooden war-club (C) of the so-called "gun- 
 stock" type, worn on the head in obedience to a vision. Such 
 objects usually symbolize the striking power of lightning, and 
 are supposed to convey that power to their owner, but Co'- 
 kwiwa did not explain this. 
 
 Part of a network sash (D), of brownish yellow buffalo 
 wool yam. Each mesh, hanging naturally, is about Ig-" wide 
 and 4" long, the sash being four meshes wide. Only about 
 13" of the length, exclusive of the remnants of a fringe, are 
 left. Large white beads are strung along the sides. 
 
 Arm amulet (E), made from a piece of a red woven sash, 
 of buffalo wool yarn, IV' wide and 9f" long, besides a fringe 
 at one end of 4|". The fabric has been folded lengthwise, and 
 five packets of medicine, two packets of magic red paint, and 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 193 
 
 one bit of root have been fastened to it at irregular intervals, 
 together with buckskin strings to tie about the arm. 
 
 Another magic arm band (F), made of half a woven sash 
 of buffalo wool yam, 2|" wide and 14\" long, with an addi- 
 tional fringe of 10". The buffalo wool is dyed red, the weave 
 diagonal. A double zigzag row of large old white beads runs 
 down the middle, strung on vegetable fibre. Eight packets 
 of medicine and two fair-sized pieces of root fastened together 
 have been tied upon it, also one very small packet of roots far 
 down on the fringe. Tie strings of buckskin were provided. 
 
 Magic woven arm band (G), the fabric apparently 
 e.xprcssly constructed for such use. It is rather irregular in 
 width, but averages about 1§", while the length, without 
 fringes is 8^", with fringes 15^". A triple zigzag line of large 
 old white beads runs down the middle of the band. Half- 
 way between the ends is an area of dark yellow running 
 entirely across the belt on both sides; the rest was red, a 
 peculiar deep, rich tint. Both fringes began red. then came 
 a yellow stripe across all the strands 1|" wide, then red again. 
 It is clear from the fact that the separate strands of yam are 
 different colors in different parts of their length, that the dye- 
 ing has been done in some very different way than the method 
 practiced to-day. The question has already been discussed 
 (p. 190). 
 
 Another arm amulet (H) made from a short piece of a 
 similar woven buffalo wool band, in red and yellow, pieced 
 out with a downy piece of young swan's skin, 8f" long. Nine 
 medicine packets and six bits of root were tied to the woven 
 part, also two buckskin fastening strings. 
 
 Three arm bands (I, J, K) made from the skin of the 
 buffalo's foreleg, one with three medicine packets. 
 
 Buffalo tail amulet (L), looped over for attachment to 
 the belt and bearing a medicine packet and two little bunches 
 of roots. 
 
 Rope (M), a square sennit of vegetable fibre, probably 
 inner elm bark, 14' 7" long and about 5" in diameter. About 
 
194 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 6" of the extreme ends are w^rapped in porcupine quills dyed 
 red, yellow, green and black, and terminate in a bunch of 
 copper and brass jinglers with red deer-hair tassels. Half- 
 way between the extremities 18" of the rope is wrapped in 
 the colored quills. The whole affair was doubled several times 
 and used as a sash. Ostensibly a rope for tying captives, it 
 seems to have served more as an amulet to magically aid in 
 the taking of captives and horses than for any practical 
 purpose. 
 
 Amulet for the scalp lock (N) composed of a long piece 
 of the downy skin of some young aquatic bird (not a swan), 
 the tuft of a buffalo tail, the skin of a small swallow-like bird, 
 a tuft of eagle down dyed red, a faded piece of red ribbon 
 and one medicine packet. 
 
 Amvilet for the scalp lock (Q) consisting of a strip, 19" 
 long, of the downy skin of a young swan, with a buckskin 
 string at one end for attachment. 
 
 Amulet for the scalp lock (O) consisting of a tuft of buf- 
 falo hair, three eagle down feathers dyed red, two hawk feath- 
 ers, the head and part of the skin of a little green snake and 
 two medicine packets. 
 
 Amulet made of a sparrow-hawk skin (P), the nostrils 
 stuffed with eagle down dyed red. About the neck is the 
 remains of a red buffalo wool woven band with large white 
 beads, two bits of root tied together and two medicine packets. 
 Attached to the feet are three medicine packets and five little 
 bunches of root tied on with sinew, and two long buckskin 
 strings served for attachment. The amulet looks as if it had 
 been slung about the neck or tied to the scalp lock, but Co'- 
 kwlwa says it was most used to tie to the war pony's tail, "to 
 make him look small as a sparrow-hawk to the enemy." 
 
 Five spotted fawn skins, covers for the amulets. 
 
 Eleven braids of sweet grass (R), used as incense. 
 
 Woven sack 3|" x 2f" (S), made apparently of ravelings 
 from blankets or other fabrics, containing three little packets 
 of herb mixture tied together; one separate similar packet, 
 
M. R. HARRINGTON' — SACRED BrNDLES OF THE SAC AND FOX INDIANS. 195 
 
 a small package containing a little greenish powder wrapped 
 in paper; a piece of lava (U), some loose bits of root, and a 
 buckskin package containing a mixture of down dyed red, 
 cedar leaves, Indian tol^acco and perhaps some other herbs. 
 All the objects in this bag were packed in a mixture of white 
 down and down dyed red, producing a very pretty effect. 
 
 Woven sack (T), 3" x 4", to all appearances made largely 
 of buffalo wool yam in black, red, yellow and green. It 
 contains six small medicine packets tied on a buckskin string 
 and a bit of root tied with a shred of sinew. 
 
 Two packages cedar twigs. 
 
 Nineteen packages herbs and roots. 
 
 Eight packages herb mixture. 
 
 Two loose pieces green soft stone, also two cloth packages 
 of similar stones showing traces of scraping. The greenish 
 powder in the first woven sack is evidently made from this 
 stone, which seems to be a sort of indurated clay, stained 
 green, perhaps, with copper salts. 
 
 Fifty-one loose roots representing at least seven species 
 of plants. 
 
 Notched deer hoof. 
 
 The coverings of the packages of roots, herbs and the 
 like were ol buckskin, fawn skin, bladder, cloth, birch bark 
 and paper (V, W, X). Paper has largely taken the place of 
 birch bark since the tribe moved south of the birch tree's 
 habitat. 
 
 A third Ijundle was Ijought from Co'kwiwa some time 
 after the first two were purchased. The greater part of it 
 is quite modern. It is: 
 
 Bundle 2, 651 1. 
 
 Size closed, 15" x 5". Cover, coarse cotton sheeting; 
 ties, red trade cloth, buckskin and red cord, beneath wliich 
 was a cane war whistle. 
 
196 UNIVERSITY MUSEUM — AXTHROPOLOGICAL PUBLICATIONS VOL. IV, 
 
 Contents. — When the outside cover w^as removed, two 
 packages were disclosed. One of old red calico tied with strips 
 of otter skin, enclosed a head band of buffalo hide, with the 
 long hair well preserved. 
 
 The second package is wrapped in cotton sheeting. It 
 contains : 
 
 Mink skin, flesh side painted yellow. 
 
 Package of magic paint mixed with herbs, to which is 
 attached a string of large glass beads, tenninating in a thimble, 
 from which hangs an eagle down feather and some shreds 
 of red and blue ribbon. 
 
 Small brass bell. 
 
 Miniature belt of black imitation wampum and green 
 glass beads, trimmed with green and purple ribbon. 
 
 Square of purple cotton cloth containing two cloth pack- 
 ets of medicine, some bits of root, a small soft black stone, 
 a piece of fungus tinder and a small chert arrowhead. 
 
 Package of fine ground herb mixture. 
 
 Package of small seeds. 
 
 Package of Indian tobacco. 
 
 Package of cedar leaves. 
 
 From Mecabe'kwa, the same man who sold us the first 
 three buffalo-hawk and buffalo-woodpecker bimdles, was 
 obtained a bundle of quite diff'erent character; a bundle in 
 which the weasel takes a prominent place. The contents is 
 shown complete in PI. XXVIII. 
 
 Bundle 2/6375. 
 
 Size closed, 14" ■ 6h". Covers, two, of buckskin, in fair 
 preservation. Ties, on inner cover, two, both of braided 
 buffalo hair; on outer cover, three, one a braided fibre rope, 
 one a yam rope and one a buckskin thong with package of 
 native tobacco attached. 
 
 Contents (PI. XXVUI).— Woven sack (F), 9h" x 5|", appar- 
 
M. R. HARRIN'GTON SACRED BUNDLES OF THE SAC AND FOX INDIANS. 197 
 
 ently made in part if not entirely of dyed buffalo wool yarn, 
 and provided with a buckskin carrying thong. It contained: 
 
 White weasel skin amulet (A), worn on the neck. The 
 skin is folded transversely and held fast in that position by 
 a woven band a little over §" wide, which is apparently made 
 of buffalo wool yarn in black and yellow, with two parallel 
 rows of large white beads. About the neck were hung a buck- 
 skin packet of magic red paint, another of herbs and a few bits 
 of root tied together. The nose, mouth and throat of the skin 
 were painted red; the top of the head, green. The band for 
 suspending the amulet from the neck, f" wide, seems to be 
 made of buffalo wool yarn dyed in sections, dark red alter- 
 nating with natural brownish yellow. A larger packet of 
 magic red paint mixed with herbs is tied to this band, also 
 a very small fragment of a root, tied on with sinew. 
 
 A piece of beaver (?) skin with fur (B). 
 
 A piece of dried meat(?) (C). 
 
 Package of cedar leaves (E). 
 
 Part of a bladder or pericardium (buffalo?) (D). 
 
 Remains of a paper package of cedar leaves (E). 
 
 Three packages, each containing herbs and cedar leaves 
 mixed (E). 
 
 Similar package containing a piece of root and cedar 
 leaves (E). 
 
 Loose in the bundle were: 
 
 Small buffalo tail (G), the proximal end bent over to 
 forni a loop for the belt. The terminal tuft has been broken 
 off", but fastened on again with a buckskin string. 
 
 Squirrel skin package (H) of magic red paint, tied with 
 a woven band dyed red and yellow in alternate sections. The 
 band is H" wide. 
 
 Two calico bags of cedar leaves (I, J). 
 
 A very unusual bundle was bought from Albert Aloore, 
 who said it had been the property of the late Bena'nakw', 
 also a Sac and Fox. It is illustrated complete in PI. XXVII. 
 
198 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Bundle 2/8737. 
 
 Size closed, 18" x 5h". Cover, of buckskin; ties, two, of 
 buckskin and buffalo hide, beneath which, besides the usual 
 cane whistle, was a flat case about 14" x 4", made by folding 
 lengthwise a rectangular piece of thick buffalo hide. Within 
 this was another case of somewhat smaller size, this time 
 made of a folded piece of birch bark (A), the whole enclosing 
 an eagle feather, decorated with a slender strip of wood wrapped 
 in colored porcupine quills and further ornamented with tufts 
 of hair and down dyed red. The proximal end of the feather 
 is provided with a buckskin string, by which it could be 
 attached to the hair. 
 
 Contents (PL XXVII). — Inside the bundle proper, within a 
 special buckskin sheath, was one of the most remarkable objects 
 found in any of the bundles thus far examined, a belt of buf- 
 falo hide (B) completely covered on one side with bird quill 
 decoration, the other side bearing more simple work in bird 
 quill and buffalo wool yam, the whole being If" wide and 29^" 
 long. Most of the quills are dyed red or black, but some 
 are left their natural white, giving three colors in all. They 
 are laid side by side transversely of the belt, and are held 
 in place by six parallel lines of sinew sewing which run through 
 corresponding longitudinal slits in the material. Beginning 
 at the left we have three black stripes and three white stripes, 
 each three quills wide; then a section of red reaching nearly 
 to the middle, in the center of which is a black block, out- 
 lined in white, enclosing a white cross with a smaller black 
 block in its center. Another similar cross balances this in the 
 middle of the right side, while the middle of the belt itself is 
 occupied by twenty-one stripes, most of them only two quills 
 wide, eleven white, seven black and three red. At the right 
 end are three white, two red and one black stripes. On the 
 back, we have alternating blocks of yellow and black ])uf- 
 falo wool yam, with bird quills appearing in some places. 
 Tie straps of buckskin and buffalo hide are provided. From 
 
M. R. HARRINGTON- — SACRED BIXDLES OF THE SAC AND FOX INDIANS. 199 
 
 the middle of the belt, hangs the skin, minus the head, of what 
 seems to be a crow, to the neck of which are attached two 
 bunches of eagle down feathers dyed red, some slender thongs 
 of buckskin wrapped in red and yellow quills and terminating 
 in brass jinglers, a hawk feather dyed red and three little 
 bunches of root tied on with sinew. To the belt itself is fast- 
 ened a brass sleigh bell. One wing and the tail of the bird are 
 decorated with wooden strips so wrapped in porcupine quills 
 as to produce a pattern in black and white, and terminating 
 in tufts of colored hair. 
 
 Buffalo tail amulet (C), the proximal end bent over to 
 fonn a loop for the belt, bearing three medicine packets, two 
 bits of root and a brass hawk bell. The flesh side of the tail 
 skin is painted red. The most unusual thing is a tiny white 
 weasel skin, wrapped in a piece of bladder with only the nose 
 protruding at one end and the hind feet and tail at the other, 
 and held fast to the amulet by a woven bead strap f" in 
 width on yellow and red yam, possibly buffalo wool. The 
 beads are very small. 
 
 Brown weasel skin (D), prol)ably used as an amulet. 
 
 Polished slender stick, 7|" long (E). 
 
 Bag of cedar leaves (F). 
 
 Piece fungus (G). 
 
 Braid of sweet grass (H). 
 
 Five packages roots, the wrappings being cloth, birch 
 bark and ];)arts of pages from some Indian primer (I, J, K, 
 L, M). 
 
 Another Inindlc from Albert Moore was once, he said, the 
 property of the late Benan'akw, as was the last one described. 
 This specimen IMoore characterized as " Wi tee ka no bi kwe^ 
 ni ma gun," for which I did not get a satisfactory interpreta- 
 tion. He also remarked that it was a "leading" bundle, but 
 professed ignorance as to an}' details. It is: 
 
 'This word may refer to ihe mythic horned serpents. 
 
200 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Bundle 2/8738. 
 
 Size closed, 18f" x 6h". Covers, two, of buckskin, the 
 outer one in fair condition, the inner in fragments. Ties, 
 three, of leather and buckskin. To this last is fastened the 
 shell of a gourd rattle and a bag of Indian tobacco. Beneath 
 the ties is a cane war whistle. 
 
 Contents. — Some of the objects are so badly injured b}' 
 insects and other destructive agencies that they can hardly 
 be identified. 
 
 Remains of a hawk skin, split for a head band, now 
 stripped nearly bare of feathers by insects. Two medicine 
 packets were tied to the neck, where may also be seen a tan- 
 gled mass of the large white beads, strung on fibre, such as 
 were sold to the Indians in the early days of the frontier by 
 "pony traders" who carried their stock on horse- or mule- 
 back. The beads probably once formed part of a woven band 
 now destroyed. 
 
 Weasel skin, now bare of fur, folded and attached head 
 down, to a woven necklace of red yarn, into which were woven 
 some of the same large white beads. At the back of the weasel's 
 neck, just behind the ears, were tied two medicine packets. 
 Three bunches of dark feathers, each on a separate buckskin 
 string, were also tied to the necklace; and bits of root were 
 attached at intervals of about f" with sinew, a feature not 
 seen in the other bundles. 
 
 Weasel skin, loose. 
 
 Another woven necklace, similar to the first, except that 
 there is no weasel, the black feathers are larger and many 
 of the bits of root have fallen off and been lost. 
 
 A third woven necklace (PI. XXXIII, A), apparently of buf- 
 falo wool yarn in brown and black, with interwoven white 
 beads. In this case there was but one bunch of feathers, short 
 ones, and many of them brown instead of black; there was 
 no weasel, but there were four medicine packets (besides the 
 roots) instead of two. The sinew wrapping on some of the 
 roots has been replaced with coarse cotton thread. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 201 
 
 Small roach head dress (PI. XXXI, A), the hair dyed red 
 and black, to the front of whicli is attached part of the scalp 
 of the pileated woodpecker. 
 
 Eagle feather, loosely hung in a bone tube, probably used 
 with the preceding. An ivory-bill woodpecker's scalp was 
 attached to the tube. 
 
 Scalp lock amulet, consisting of four black feathers (origin 
 unknown), an eagle wing feather, a bit of the downy skin of 
 a young swan and a medicine packet. 
 
 Single eagle feather, Ijearing medicine packet, probably 
 a scalp lock amulet. 
 
 Parts of three quilled sticks used as ornaments for feath- 
 ers, probably once used on the hawk skin head band or the 
 eagle feathers. 
 
 Tuft of buffalo hair, the only relic of the buffalo in the 
 bundle. 
 
 Pair of woven bead garters (PI. XXXVI, C), the most archaic 
 I have seen. The beads arc the large white and blue variety, 
 brought l:)y the early "pony traders," woven on a native yarn, 
 probably buffalo wool. The more perfect of the garters meas- 
 ures 11" long by 2|" wide, but how much longer the yarn may 
 have extended would be hard to tell, as it is badly broken and 
 frayed. It seems, however, to have been woven on for about 
 an inch beyond the bead work at both ends, beyond which it 
 evidently hung loose as a kind of fringe, like the woven bead 
 garters made by different tribes to-day. The design consists 
 of three hour-glass shaped figures, outlined with a double row 
 of white beads on a l:)lue ground and connected by two rows 
 of white beads with a blue row between running down the 
 center of each garter. 
 
 Steel lance head (PI. XXXVI, F) llf" long and nearly 2" 
 wide at the base. 
 
 Two fawn skin covers for the amulets. 
 
 Package of vermillion done up in a page of the Congres- 
 sional Globe, dated December 6, 1836. 
 
 Package of cedar leaves. 
 
202 UNIVERSITY .MUSEUM — ANTHROPOLOOKAl. PUBLICATIONS VOL. IV. 
 
 Metal salt shaker containing a small stone. 
 Piece of dried flesh. 
 Fifteen packages of roots. 
 Three loose pieces of root. 
 
 Another of the late Benan'akw's bundles, bought from 
 Albert Moore, is said to belong to the "Bloody Thigh" class 
 like those purchased from Co'kwiwa, so called because they 
 are exempted from the taboo forbidding a menstruating woman 
 to touch or even approach a sacred l;)undle. The contents, 
 however, are different. It is: 
 
 Bundle 2 8593. 
 
 Size closed, 20|" x 1\" . Outer cover of buckskin, fairly 
 well preserved; inner cover a native rush mat, 32" x 20". 
 The use of mats as bundle covers is rare among the Sac and 
 Fox, although common enough among the Iowa and other 
 tribes. Ties of buffalo hide and rope of coarse fibre, apparently 
 native. Three war whistles were thrust beneath these ties, 
 and to the central tie was attached a bag of Indian tobacco. 
 
 Contents. — Buckskin war apron (PI. XXXV, B), measuring 
 20" from side to side, and 9" from top to bottom. It is doubt- 
 less somewhat shrunken. At each end the lower edge is pro- 
 tracted into a triangular point about 3" long, at whose apex 
 is attached a bunch of hawk feathers and a deer hair tassel 
 dyed red. The whole lower edge is sparsely fringed, each 
 strand wrapped in red and yellow cjuills ar.d temiinating in 
 a metal jingler, as a rule, of copper. The upper edge is 
 hemmed and tenninates at each end in a buckskin string for 
 encircling the waist. At each end also hang two 10" strands 
 of buckskin wrapped in porcupine quills dyed red and yellow, 
 and terminating in a jingler of Vjrass or copper with a red 
 deer hair tassel. A similar pair of cjuilled strands hangs from 
 the middle of the upper edge, making six in all. ( )ne side of 
 the apron is badly stained, apparently with Mood. 
 
M. R. HARRINCTOX — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 203 
 
 Head band made from a split hawk skin. The beak and 
 front part of the head are missing, but the remainder, to the 
 tip of the tail, measures 20V' in length. One of the eyes, a 
 brass-headed tack, still remains in place. About the neck 
 is a woven band of buffalo wool yarn dyed yellow and red. 
 The amulet was protected by a fawn skin case. 
 
 Fur head band, apparently beaver or otter (PI. XXXII, A), 
 long enough to encircle the head and hang down behind nearly 
 3'. The skin is folded in such a way as to make a band about 
 an inch wide, with fur on both sides. There may be medicine 
 packets within, but none are apparent from outside. Near 
 the front of the portion encircling the head are two large 
 tufts of long eagle down feathers dyed red, one tuft on each 
 side, slanting backward, and just back of these again, two 
 long eagle tail feathers, also slanting backward, ornamented 
 with quilled wooden strips in red and yellow and tufts of down 
 feathers and horsehair, both dyed red. A single eagle feather, 
 hangs pendent from the trailer about 4" below the head band. 
 
 Hand-made steel knife, 11" long. 
 
 Cane war whistle, I6f" long, with part of a woven band 
 of buffalo wool yarn knotted about it just above the reed (PI. 
 XXIX, G). This is If" wide and about 22" long, not counting 
 some 7" of fringe at one end. The weave is diagonal, like most 
 of the yarn sashes woven by these Indians to-day, and the 
 pattern consists of a series of pairs of chevrons side by side 
 in a kind of greenish blue on a background of brownish yellow. 
 There has been a white bead edging on both sides of the band, 
 some of which has partially disappeared, and beads strung 
 on the outennost strands of the fringe. 
 
 Large piece of l:)ladder-like material. 
 
 Long sack, empty, of similar stuft". 
 
 Package of cedar leaves. 
 
 Package of white down. 
 
 Package containing six pieces partially indurated clay, 
 almost white, packed well in white down. They seem to have 
 been scraped for medicine. 
 
204 UXIVERSITY MUSEUM — AXTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Two packages of white earth paint. 
 
 Bladder package containing a few herbs. 
 
 Woven sack of buffalo tail hair (much coarser than the 
 wool), 14" X 8|". This is in very good condition and con- 
 tains a number of objects: 
 
 Carved hardwood stick, 9" long, representing a deer's 
 foot and lower leg (PI. XXXVI, A). 
 
 Skin of a mallard duck's neck containing a package of 
 herb mixture. 
 
 Skin of a mallard duck's head and part of neck. 
 
 Long shell bead, bro'Ken. 
 
 Disk of wood f" thick and 1" in diameter, grooved around 
 periphery, probably for use as a toggle. 
 
 Six pieces greenish stone. 
 
 Buckskin roll containing strip of fibrous inner bark from 
 some shrub or tree. 
 
 Small buckskin roll, containing a sprouted seed, dried. 
 
 Large roll made from a complete spotted fawn skin, 
 enclosing a few pieces of cloth and some bits of fungus tinder 
 or punk for lighting fires. 
 
 Another bundle, bought from Albert Moore, is said to 
 be a "Night War Bundle" because the ceremonies connected 
 with it took place only at night. It is: 
 
 Bundle 2/6506. 
 
 Size closed, 22" x 7". Cover, of buckskin, in bad shape 
 from age, smoke and exposure; ties, two, of buckskin. 
 
 Contents. — Thong or strip of buffalo hide, f" wide and 
 13' 8" long, terminating in a broader piece of the hide cut 
 in the form of a lance head (PL XXXVI, E), 9|" long and at the 
 base 3^" wide, which had been painted longitudinally half 
 black and half red. A loose piece about 4" in length had 
 evidently been broken from the opposite end of the thong. 
 Several conflicting accounts were given by as many Indians 
 
M. R. HARRINGTON- — SACRED BUNDLES OF THE SAC AND FOX I.VDIANS. 205 
 
 as to its use, but the most intrinsically probable is, that the 
 thong was placed in the bundle for binding captives, not so 
 much for actual use, perhaps, as for a charm to insure by 
 magic the capture of numerous prisoners and horses. This 
 is particularly plausible in view of the similar use of thongs 
 and ropes in other bundles. Another story related that the 
 thong had been tied on the head as an amulet, which seems 
 improbable in view of its weight; while still another stated 
 that it had been used for carrying home the wounded. 
 
 Skin of a small bird, apparently a species of swallow, 
 the plumage of the back being a metallic blue. This was 
 swathed in faded yellow ribbon and provided with a buck- 
 skin thong (PL XXXIII, C), by which it could be suspended from 
 the woven neck band wrapped around, but not attached to 
 the bird skin. This band, apparently of buffalo wool yarn, 
 was 14" long, exclusive of fringe, and V wide, and was deco- 
 rated with two rows of old large white trade beads running 
 down the middle, with similar beads on the fringe, and forming 
 an edging on one side. Between the fringe and the bead work 
 at both ends was a short bare strip, where it was seen that 
 the band had been striped, half red and half yellow. 
 
 Another woven band 3' 1" long and I J" wide, in brown, 
 yellow and red, resembles native work to a certain extent, 
 but the character of the weave causes me to class it as doubt- 
 ful. It serves as a belt for a buffalo tail amulet, now nearly 
 bare of hair, once worn hanging at the back. The tail was 
 provided with a little buckskin medicine packet and a medicine 
 package covered with bladder, flat, and measuring 3h" x 1|" 
 tied to the proximal end. 
 
 Two other buft'alo tail amulets, with nine medicine packets 
 apiece, and five more, two of them entirely bare of hair, with 
 no packets at all. 
 
 Cane war whistle. 
 
 Wampum bead. 
 
 Two bits of greenish stone. 
 
 Package containing three bits of similar stone. 
 
206 I'NIVERSITY MUSEIM — ANTHROPOLOGICAL PIBLICATIOXS VOL. IV. 
 
 Two pieces of cane used as material for whistle reeds. 
 
 Brass jingler. 
 
 Section of buckskin thong wrapped in porcupine quills. 
 
 Piece dry buffalo meat, hide still attached. 
 
 Package cedar leaves. 
 
 Package yellowish scales. 
 
 Package roots. 
 
 Five eagle down feathers dyed red. 
 
 Empty cloth package. 
 
 Pieces of fawn skin amulet covers. 
 
 Aveline Givens, the Sac and Fox Indian from whom the 
 following large and complex bundle was purchased, claimed 
 that it was of Kickapoo origin;' but the evidence con- 
 necting it with the Kickapoo is not satisfactory or con- 
 clusive to my mind. I have presented it here as the final war 
 bundle in our Sac and Fox series. It will be seen, however, 
 that it differs considerably from the average Sac and Fox war 
 bundle. It is: 
 
 Bundle 2 8452. 
 
 Size closed, about 21" x 8". Cover, of buckskin, so badly 
 rotted that the bundle had to be wrapped in coarse sheeting. 
 Ties, of buckskin and buffalo hide, beneath which were two 
 unusually long cane war whistles (21^"). 
 
 Contents. — Buffalo hide head band with horns attached 
 (PI. XXX, A) — a fine one and the only amulet of consequence 
 in the bundle. The hide has been taken from the animal's 
 head (the matted wool is still fairly well preserved) and has 
 been folded lengthwise in such a way that there is wool both 
 inside and outside, and the band is about 2" wide. The horn 
 on the wearer's left has been smeared with red paint, the other 
 remaining black. At the top of the band in front, loosely 
 attached are three eagle feathers, the middle one dyed red 
 
 ' I beard later that the bundle is really of Sac and Fox origin. 
 
M. R. HARRINGTON- — SACRED BINDLES OF THE SAC AND FOX INDIANS. 207 
 
 and decorated with a slender stick wrapped in colored porcu- 
 pine quills and tipped with deer hair dyed red; back of these 
 are eagle down feathers dyed red, and on each side a black 
 ostrich plume, of course obtained from the whites. No medi- 
 cine packets were seen; but of course there may be some 
 folded away within the head band. 
 
 Dew-claw of a buffalo, notched on the edges and pro- 
 vided with a perforation through which nms a fibre string. 
 This may have been an amulet or part of a hoof rattle. 
 
 Two pieces of buffalo skin from which the hair is now 
 missing, possibly once parts of amulets for the scalp lock. 
 
 Bunch of felted buft'alo wool. 
 
 Crude, much wom, bent drumstick of wood (PI. XXIX, B). 
 
 Trade knife stamped "W. Dunn" on the blade. 
 
 Nine bits of cane, material for whistle reeds, in various 
 stages of manufacture. 
 
 Claw of lynx. 
 
 Two bits of soft greenish stone. 
 
 Bag made of the entire skin of a bear cub, only about 
 20" long, apparently for native tobacco. The opening was 
 just below the throat, its edges bound with bird quills dyed 
 yellow and dark red. A fawn skin cover, now much dilapi- 
 dated, had been provided for this object. 
 
 Cloth bag, about 7" x 5", packed full of soft white down. 
 It had been covered with buckskin, then a layer of bladder, 
 and then another layer of buckskin ; 1 )ut only parts of these 
 outer coverings remain. 
 
 Two smaller sacks of white down, to one of which is tied 
 a buckskin packet of the same. 
 
 Small round box of wood, obtained from the whites, con- 
 taining herb mixture. 
 
 Metal snuft'-box, containing the following buckskin pack- 
 ages: One with piece of obsidian, packed in red down; one 
 of roots and red down ; one of herb mixture, ground ; one of 
 ground herbs and loose fur (otter?); one of mica. All these 
 packages as they lay in the box were imbedded in down dyed red. 
 
208 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Piece of an old painted buckskin garment, containing 
 roots. This was first thought to be the sleeve of a shirt, but 
 more careful inspection seems to show that it is part of a 
 fringed legging. The painting consists of red horizontal stripes 
 about f" apart, encircling the leg. Between the upper stripes 
 are black parallel lines, the alternate ones terminating in 
 arrowheads pointing inward. 
 
 Empty buckskin pouch of unusual interest (PI. XXXVI, G), 
 the main part of which measures 2f " x 3". To the bottom is 
 attached an ornament of porcupine quill work in the rare 
 netted technique, 2j" x 3|", in red, black and yellow; the 
 design consisting of three black rectangles, with yellow cen- 
 ters, horizontal on a red ground. About the mouth of the 
 pouch are four triangular points of skin, 3" long, and two on 
 each side. These are fringed and the fringes wrapped in quills. 
 In considering these cjuilled objects, one must remember that 
 such work has not been done among the Sac and Fox for many 
 years, and home-made quilled articles are now never seen in 
 common use, although modem Cheyenne quill work is occa- 
 sionally observed. 
 
 Another unusual buckskin pouch (PL XXXVI, H) meas- 
 ured 6V X 4V'. This also had four triangular points, two on 
 each side of the mouth, each 4" long and decorated with a 
 short quill-wrapped fringe, the quills dyed yellow. At their 
 apices were three metal jinglers with tassels of deer hair dyed 
 yellow, attached to the fringe, at these points wrapped in red 
 and yellow quills instead of the plain yellow. At each end 
 of the pouch hung four slender strands of buckskin, wrapped 
 with alternate red and yellow quills, 4" long; and between 
 the points on both sides were two similar strands. All the 
 strands had once been provided with metal jinglers and 
 yellow tassels. The pouch contains a buckskin package 
 enclosing a piece of fossil bone (PI. XXXVI, I) packed in red 
 down, two bits of gypsum crystals, three packages of herb 
 mixture and a small cloth sack, empty. 
 
 Woven sack, largely of buffalo wool yarn, 7f" x 5\", in 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 209 
 
 two colors, brownish yellow and black. It contained, im- 
 bedded in down dyed red, the following: Four buckskin 
 packets, tied side by side, containing herb mixture; another 
 package with a piece of fossil bone wrapped in red yam and 
 showing many traces of scraping for use as medicine, the pow- 
 der being taken internally; a bit of birch bark folded about 
 some roots; part of the scaly skin of a lizard(?) packed in 
 red down and wrapped in cloth ; two packages of roots and the 
 remains of two bladder packages containing herb mixture. 
 
 Another woven sack, 5j" x 5f ", is apparently made partly 
 of buffalo wool yam, and partly ravelings from fabrics intro- 
 duced by the whites. It enclosed a package containing two 
 pieces of large fossil bone, piece of fossil bone or tooth wrapped 
 in red down and a bit of bladder, package of gypsum crystals, 
 and package of roots. 
 
 Two packages, one containing four pieces of a large fossil 
 leg bone, the other part of a joint of a similar bone, both packed 
 in red down. 
 
 Package cedar twigs. 
 
 Package magic red paint, mixed with herbs. 
 
 Bunch of leaves resembling "bear grass," tied with a 
 woven band, probably not of Indian origin. 
 
 Ten packages roots and herbs. 
 
 One package herb mixture. 
 
 Twenty-three loose bits of root; at least eight species. 
 
 Two empty packages. 
 
 A Fox "War Medicine." 
 
 Somewhat resembling the war bundles in use, but decid- 
 edly not in the same class in point of sacredness or importance, 
 is the small bundle bought from Joe Tessen, a Fox, belonging 
 to the Tama band in Iowa, who claimed that it was a "war 
 medicine." Further than that he could give no infomiation. 
 I am not entirely satisfied that the specimen was really intended 
 for war, but I will describe it here, nevertheless, for what it 
 is worth. 
 
210 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Bundle 2/ 7975. 
 
 The outer cover is merel}^ a piece of figured calico. 
 
 Contents. — Leather bag containing, at bottom, a few 
 pieces of herbs, then an empty buckskin package from which 
 they had probably escaped; a rabbit's foot with a string to 
 tie on the scalp lock. This is usually an amulet for swift run- 
 ning, and does not seem very appropriate for a war medicine, 
 as the rabbit always runs away from his enemy. 
 
 Buckskin package, containing slender black roots. 
 
 Small medicine pouch of woven bead work, empty. 
 
 Piece of braided rope or sennit of native fibre, 6' 4" long, 
 doubled and made into a loop. Such things arc often seen 
 in war bundles. 
 
 Small braid of sweet grass. 
 
 Piece of reddish indurated clay. 
 
 Woven sack of yarn, 3|" ;- 2|", in red, yellowish white, 
 black, yellow and purple, bearing on one side the white figure 
 of a deer on a black ground; on the other a black figure of 
 a man on a white ground. It contained two balls of stone, 
 about 1" in diameter, one natural, the other perhaps partly 
 artificially shaped; one disk of stone, natural, about |" in 
 diameter; one disk of bone about the same size, but slightly 
 oval; one iron ring 1-^" in outside diameter; ring of lead |" 
 in diameter; three packages herb mixture and one package 
 native tobacco. 
 
 A strip of calico 9" long and 3" wide at one end, taper- 
 ing to 1^" at the other, to which were sewed, all on one side, 
 four pockets of the same material, the whole rolled up and 
 tied with a strip of rag. The pockets contained: One package 
 Indian tobacco, one package roots, five packages herb mix- 
 ture, one of which, of buckskin, looked as if it had been car- 
 ried a long time on the person. 
 
M. R. HARKIXCTOX SA(Kl;i) HINDI.IIS Ol-' THK SAC AM) l-OX INDIANS. 
 
 MEDICIXE BUNDLES. 
 
 Contents. — No attempt was made to taljulate the con- 
 tents of the medicine or chami bundles, because there was too 
 little resemblance between them; but the fact was noted that 
 out of thirteen bundles, all contained charm medicines; eight, 
 magic paint; five, "high-toned medicine" (to be explained 
 later); four, amulets; and fmir, fetishes. 
 
 General Medicine Blndles. 
 
 BiNDLE 2 5327. 
 
 From Mecabe'kw-a, also known as U. S. Grant (PI. XX, A), 
 who sold us the first war bundles, we were a])le to secure a 
 .small bundle for general purposes. This the (jwner called 
 " Mi ca' dus kwe, " or "high-toned medicine," although the 
 "good-will producing" compound generally known by that 
 name fomis only part of the contents of the fiundle, which 
 also contains medicines for war, gambling and hunting. 
 Mecabe'kwa furnished the following information concerning 
 the l_)vnidle. 
 
 The account is especially complete, thanks to Meca])e'- 
 kwa, who wanted every detail recorded. It seems a pity that 
 there were not more like him among his people. 
 
 This bundle started from a dream or vision a long time 
 ago. A man had painted himself l)lack wdth charcoal and had 
 fasted as much as ten days when Ge" tci Ma' ni to spoke to 
 him, and told him to get some hawk feathers. Next day he 
 looked for a hawk and found one .sitting low. Then he spoke 
 to it and offered it Indian tol)acco, telling it that the great 
 Manito had directed him to get feathers. So the hawk let 
 him go up to it and ijull one feather from each wing — then 
 
212 UNIVERSITY .MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL, IV. 
 
 it flew away. Then he fasted again and was told to get down 
 feathers from under an eagle's tail. Next day he saw an eagle 
 sitting on a log, gave him tobacco, and told him what the 
 great Manito had said; whereupon the eagle let him take 
 some feathers — then flew away. Similarly, other things were 
 also found for the bundle. When the man weiit to war he 
 wore the feathers tied on his scalp lock, the hawk feathers 
 and one bunch of down feathers hanging down, the other two 
 bunches of down feathers sticking out crosswise, and these pro- 
 tected him by their power, so that no one could hit him from 
 behind. At such times he used to put red paint on his face 
 from the bundle, four spots on each cheek. 
 
 Another time when he was fasting, he had a little house 
 or shelter built of long grass into which a small weasel made 
 its way one day. "Do not hit it!" said the Manito. "Tie 
 it up in a rag." The man did as directed, but when he had 
 finished fasting and looked in the rag the weasel was dead, so 
 he skinned it and made a little medicine bag at the direction 
 of the Manito, and this he wore when he went to war, hung 
 about his neck. The weasel runs close to the ground, or 
 under it; he is hard to see and harder still to hit. So the 
 man was, when he rode to war with the little weasel hanging 
 from its cord about his neck. The Sioux could not see him — 
 they could only hear his war whoop. That is how the bundle 
 started. Later nine similar bundles or "branches" were 
 made. 
 
 The snake rattle in the bundle was once larger, but has 
 been broken off in the course of years. It was tied on the 
 feathers worn in the owner's hair in battle. Some rattlesnake 
 spoke to him in his fast, and offered to help him, and gave 
 him his tail. Often you cannot see the snake as it lies or 
 moves through the grass. That is how the snake helped him 
 — you could not see the man either. 
 
 Some of the songs said by Mecabe'kwa to belong to the 
 bundle, in its warlike aspect, were given as follows: 
 
M. R. HARRINGTON — SACREU BUNDLES OF THE SAC AND FOX INDIANS. 213 
 
 Ke cT no ko thi a ne 
 
 (I will resemble) (six times) 
 
 Kic eth wa a pi a tci ke tcidj 
 ( The sun coming up ) 
 
 Ki na ha na ba mik' 
 
 (I will look like to them) 
 
 Ke ci no ko thi a ne 
 
 (I will resemble) (five times) 
 
 The above was sung, they say, on leaving camp to go on 
 the warpath. As they traveled along the following was sung 
 by the leader of the party who carried the bundle, the first 
 form being for day use, the second for night. This is the first 
 form: 
 
 Ni ke wi ka we ha ne ne wa" 
 
 (I am leading them men) (four times) 
 
 Ne ko ti ki ce kw' ne ne wa" 
 
 (One day men) (four times) 
 
 Ni ke wi ka we ha ne ne wa" 
 
 (I am leading them men) (four times) 
 
 The second form differs from the first merely in the sub- 
 stitution of the syllables "ne ko ti te ba kwa" (one night) 
 in place of "ne ko ti ki ce kw'" (one day). Before making 
 an attack the warrior always danced after putting on the 
 amulets from the btmdle. The words given for this dance 
 song are as follows: 
 
 Ne ne we he ma' yo ma' yo he te ta we 
 
 (Men let us make each other mourn) (four times) 
 
 Ne ne we yo ho ho ya" ! 
 (Men yo ho ho ya"!) 
 
214 VNIVERSITY MUSEUM — AXTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 The following was sung as the warriors journeyed home- 
 ward, in which the singer is supposed to voice the sentiments 
 of the weasel carried by the leader: 
 
 Ha ya ci ta pu' kwe pi an 'e ye ni we "| 
 (Against the wall of the mat house 
 sitting in the same place) | 
 
 ( (repeat couplet four times) 
 'E ye ni we pia ni ne ne nl we 
 (Same place coming back men) i 
 
 Not alone in war was the bundle useful, but in love also; 
 in fact, the "good-will" medicine AH ca' dus kwe, here used 
 as a love charm, has given its name to the whole bundle in 
 which it was inchtded. 
 
 To attract a woman it was only necessary to put a little 
 of the green paint on one's cheeks and chew the medicine that 
 is in the little iron box in the l)undle and nib it on the arms 
 and chest, also on one of the eagle down feathers, which should 
 be then fastened in the hair. Thus equipped a man can 
 attract the woman of his choice. 
 
 Alecabe'kwa tells that one time he tried to speak to a 
 w(..man, but she hit him and made his mouth bleed. Angered 
 by such treatment Mecabe'kwa vowed to "get even:" so 
 when he had the opportunity he put on the paint and feather 
 from the bundle. That night she came to his house crying, 
 and told him that she loved him, and even proposed that she 
 lie with him, although his wife was there and she knew it. 
 After a while Mecabe'kwa saddled a horse and took her to 
 her home. On arriving at her place he told her, "Go inside 
 and fix a bed for us while I tie my horse." As soon as she 
 had entered the house he rode away home. But she came 
 back later and bothered him for a long time. The following 
 song is used after painting with the green paint: 
 
M. R. HARRIXCTDN SACRHU BINDLES OF THE SAC AND FOX INDIAN'S. 215 
 
 Ha na mo na kc te cT ^ 
 I Paint _\'oii name me) ] 
 
 (repeat couplet "i 
 Ha na mu na ke te cT he 
 (Paint \-ou name me) 
 
 Ha },'o wa he na 
 (meaningless) 
 
 Ha na mo na ke ne' the kwa 
 (Paint kill [bewitch] her) 
 
 Ha na mo na ke te ci 
 (Paint you name me) 
 
 Ha na mo na ke te cT he 
 (Paint you name mc) 
 
 Ha yo wa he he na 
 
 (meaningless) 
 
 Als() the following, which refers to the use of the feather 
 as a chami : 
 
 Xi ki ti mi ko na ' 
 
 (AIv eagle feather) 
 
 (repeat couplet four times) 
 
 Ha yo na na 
 
 (Using it on you) 
 
 Ki na he ti mo tha 
 (You my old lady) 
 
 Xi ki ti ml ko na 
 (My eagle feather) 
 
 Ha yo na na 
 (Using it on you) 
 
 (repeat couplet four times) 
 
216 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 A song somewhat similar to the above was used also by a 
 war leader wearing the feather. 
 
 If a woman uses this medicine she must be of decent life 
 and good habits. If the husband of such a woman, a good 
 man, leaves her for some reason unknown to her she is sup- 
 posed to send for him four times, and then if he does not 
 come back to her she may use this bundle. When she applies 
 for it the owner says to her, "Daughter (or sister), do not 
 cry. I have this bundle by which I can get him back for you. 
 to live with you until old age and death. Only I must ask 
 you not to scold him in any way if it can be helped." The 
 woman must then fast two days, after which she takes the 
 bundle east of the house, beyond earshot, and there she paints 
 her cheeks and begins to cry. The man might be close or he 
 might be far away, but he is bound to come to her while she 
 is weeping. Four days she stays there, and even when the man 
 comes she pays no attention to him until the time is up, even 
 though he tries to stop her crying, builds fires for her and does 
 everything he can. In this way he begins to take care of her. 
 "Stop crying, sister," he says. "I will take care of you until 
 death." 
 
 The song sung by the woman while crying runs as follows: 
 
 Na to na w'a ka 
 
 (I think I will look for him) (four times) 
 
 Hai yo w'a! 
 
 (Alas!) 
 
 Hi ne ne nl wa ta 
 (That man) 
 
 Na to na w'a ka 
 
 (I think I will look for him) (four times) 
 
 Hai yo w'a! 
 
 (Alas!) 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 217 
 
 The Sac and Fox still maintain the practice, well known 
 to their ancestors, of separating into families or small parties 
 for the hunt, at certain times, usually in the fall. Each family 
 or party wanders off alone, sometimes not to return for months 
 to the regular settlements of their tribe. Should it happen 
 that the hunters of such a party find themselves unable to 
 kill any game, day after day, they begin to suspect that some 
 witch is spoiling their luck, and proceed to make use of a 
 medicine in this bundle to counteract the spell. Dipping the 
 bundle four times through the smoke of burning cedar toward 
 the east at sunrise, they opened the bundle and removing 
 certain herbs, macerated them by chewing, and rubbed them 
 upon their bodies, also placing a little of the mixture in their 
 hunting pouches. Each hunter then took a little stick which 
 he dipped in the green paint and applied four times to his 
 cheeks, making two little green spots on each side. As he 
 applied the first spot he might say, "I will even kill the most 
 difficult animal, the white raccoon;" then as he touched the 
 other cheek, "the red raccoon." Or it might be that he would 
 say, "the white deer" and "the red deer." This done, the 
 hunter would start eastward to look for game. If there were 
 as many as four himters in the party, one would go in each 
 of the four directions. It was thought that one of the rare 
 animals mentioned would surely be killed that day. If a deer 
 of any kind or similar animal was killed its head was laid to 
 the east as soon as possible, or in the case of animals like the 
 raccoon, the carcass was hung up with face toward the east. 
 When the deer had been skinned, they cut out and left behind 
 the head, neck and lireast, just as they lay, while the blood 
 was thrown to the four directions. This not only "spoils the 
 witch medicine" that has been acting against the party, but 
 also causes animals wounded thereafter to bleed freely, facili- 
 tating tracking. In the meantime the women back at the 
 hunting camp had thrown away the old fire and built a new 
 one with flint and steel, and fixed a place to hang the meat. 
 When it is brought in they cut off all the lower part of the 
 
218 UNIVERSITY MUSEUM — ANTHROPOLOGICAL Pl'BLICATIONS VOL. IV. 
 
 legs, and tying them together hung them up, being very care- 
 ful not to break any bones or let the dogs get hold of them, 
 or they vi^ould have the same bad luck again. Under no cir- 
 cumstances was a menstruating woman allowed to touch any 
 of this meat, for this would spoil the whole spell against the 
 witch. The best parts were then cooked for a feast, and 
 some pieces laid on the fire for the dead, including the founder 
 of the bundle the benefits of which they were enjoying, to 
 show their gratitude. The bundle is opened while the feast 
 is in progress and a little grease placed on the teeth of the 
 weasel, which thus eats with them. Other imlucky hunters 
 could join the gathering at this time and receive the benefit 
 of the ceremonies. The witch knew every time they were 
 using the bundle against him, and would try four times to 
 counteract the spell, but never could approach the camp in 
 the absence of the hunters, for when they started they would 
 always tell the weasel in the bundle to keep guard and not 
 let the witch come near. It is said that if a witch tries to do 
 anything four times and fails, he is likely to die, for his power 
 is broken. It was not given to him by the Great Manito. The 
 two hunting songs given herewith are said to belong to this 
 bundle, and to be used with it when functioning as a hunting 
 medicine : 
 
 Ne wa kwa w'l ne wa kwa 
 {Wc will see, then we will see) 
 
 A tha pa na wa pa thi to 
 (Raccoon white) 
 
 W 'I ne wa kwa 
 (Then we will see) 
 
 Ne wa kwa 
 (We will see) 
 
M. R. HAKRINCTON— SACRED BUNDLES OF THE SAC AND FOX INDIANS. 219 
 
 The second was described as a deer song: 
 
 Pla tee \\T ne ka pa wa 
 (Toward me horns protruding) 
 
 Wl na ma na ne nl wa 
 (This man [buck] ) 
 
 Yo ta tua kl wa ni 
 
 (In the draw [hollow] ) 
 
 WT na ma na ne ni wa 
 (This man [buck] ) 
 
 A song of this sort was sung when starting out on the hunt. 
 
 In addition to the uses already mentioned, the contents 
 of the bundle, or rather a portion of them, were used in gam- 
 bling. One little package of herb mixture was employed in foot 
 races when valuable bets were at stake, such as fine horses and 
 blankets. In such a case the runner would chew the herbs 
 and rub them on his feet and on the little down feather worn 
 in his hair, in the hopes that this would help him to win. In 
 horse racing they would tie one of the eagle down feathers 
 in the horse's tail, and a little red yarn in the mane, after 
 which a medicine usually kept in the weasel skin in the bundle 
 was chewed to a pulp and placed in the horse's mouth and 
 nostrils, and rubbed on his head, back and legs, and on his 
 hoofs. This was thought not only to give the horse the 
 weasel's power of running swiftly, but to keep rivals off the 
 trail. Other horses, catching the scent of the charmed horse's 
 tracks, would bolt the course and buck off their riders. A 
 feather song similar to the one itsed in courting was used when 
 preparing a horse for the race, or for that matter when pre- 
 paring for any sort of gambling. At the end of a race another 
 compound would be given to the horse which would bring 
 him back to his normal condition. 
 
220 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Similarly, whenever any of the medicines were used by 
 a man or woman, the "curing medicine" found in the bundle 
 was taken to counteract the bad effects on the user, effects 
 which, it was thought, might mean sickness or insanity. A 
 sweat bath and a swim were often taken as additional puri- 
 fication. 
 
 When not in use the bundle is kept wrapped in half a yard 
 of calico, and laid on the sleeping platform up against the wall 
 of the bark house. It is not hung up, because they say that 
 the weasel within the wrappings might not like it. 
 
 Every spring and fall the bundle was opened and the 
 weasel "fed" by rubbing a little grease from a fat duck, turkey 
 or other wild fowl on its teeth and upon its nose. Whenever 
 the bundle was to be opened it was smoked at dawn, over 
 burning branches of what seems to be a species of cedar, 
 dipping four times to the eastward. This cedar is called 
 Pa pu ka de kw'. 
 
 The cover of the bundle is a bandana handkerchief, the 
 caHco mentioned above having been wrapped outside of this. 
 
 Contents (shown in PI. XXXVII): Weasel skin (C), a large 
 brown one, but so folded as to be only 9" long, and held in 
 that position by ties of buckskin and brown ribbon. A carry- 
 ing cord of braided red yam by which to suspend the amulet 
 from the wearer's neck is fastened to the middle of the skin, 
 while the head is ingeniously arranged to make a rattling sound 
 when shaken. At the throat is a tiny buckskin packet smeared 
 with green paint, and the same color is seen on the flesh side 
 of the skin wherever exposed. A packet of magic red paint 
 is tied to the carrying cord, also a little packet of roots. 
 
 Amulet for the scalp lock (E) consisting of eagle down 
 feathers, hawk feathers, red yam and one medicine packet. 
 
 Amulet for the scalp lock (D) comprising two bunches of 
 eagle down feathers, some dyed red, some discolored white 
 ribbon and a medicine packet. Both feather amulets had 
 buckskin strings for attachment. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 221 
 
 Metal snuff-box (F) containing slender black roots wrapped 
 in pink cotton cloth. 
 
 The snake rattle mentioned by Mecabe'kwa, may be 
 inside the weasel skin, or, like some of the herbs, may have 
 been lost. 
 
 Another general bundle of different character was obtained 
 from Jim Mamesa, a Fox belonging to the Tama band in 
 Iowa. It is as follows: 
 
 Bundle 2 8598. 
 
 The cover is an unusually handsome and perfect woven 
 sack, 15" X 9|", largely of native materials, such as Indian 
 hemp and buff'alo wool yarn. The design on one side repre- 
 sents eight long-tailed monsters or "dream panthers"; on 
 each end, 4§ human figures. The remainder of the specimen 
 was covered with geometric designs, especially fine in form 
 and color. 
 
 Contents. — (A) Three packages containing love medicine. 
 One of these, a cloth package, has a mixture of three 
 varieties: \Vi ko bi ja bi ki, or "sweet root;" A pe 
 nyi gee kik, or "Indian potato;" and Te pi kis ka kik, a 
 weed that grows beside the lakes. The lover puts a little 
 of this mixture into his mouth when he sees the girl he wishes 
 to attract, and takes pains to go around behind her and 
 approach her on the right side. In a red calico package is a 
 piece of blue cloth, in one end of which is tied a sort of pow- 
 der, Na tha tci gun, used internally to remove from one's self 
 the evil effects of the other medicines. In the other end is 
 a bundle of herb mixture, containing simiach top. We cl hon, 
 painted on the cheeks while courting. The third love medicine 
 is contained in a piece of blue calico, and consists of a lot of 
 scale-like seeds. Mi ca dji a gwi, in which are mixed a few 
 round seeds, I kwa mi ni wa. It is supposed to have the 
 power of attracting women when smoked. 
 
222 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS \0L. IV. 
 
 Then there is a ganibhng medicine, three little packages 
 done up in a piece of gay calico. One, of paper, contains 
 a mixtvire of two herbs, Ci ka wi and Mic kwa na ki, chewed 
 while gambling, and the cards and money rubbed with the 
 spittle. Another package, in a plaid rag, contains the 
 same mixture ground finer; while the third, in a black calico 
 rag, contains a fine ground herb. Bee ki buk, used as a "curing 
 medicine" to counteract the evil effects of the magic. ^ 
 
 There are several medicines against witches in this bundle, 
 one of which is a small red calico packet containing the 
 powdered medicine. Be ki ki ak, a little of which is chewed 
 every night to keep away "night travelers" or witches. 
 Another protective medicine is a dark calico package of 
 berry-like seeds, name not given, which look like fire to 
 the witches when they come around at night, and frighten 
 them away. A necklace of horsehair, braided into the form 
 of a square sennit and decorated with strips of otter fur bore 
 a cloth packet containing a wampum bead and two red "mes- 
 cal" beans, Mes kwi na da wi non, and a buckskin packet, 
 containing another similar bean, the whole fonning a pro- 
 tective amulet against witches. Similarly a bead necklace 
 in the bundle was considered a good amulet for this purpose. 
 It also bore some otter fur; and all the owner had to do when 
 he suspected some one of trying to bewitch him was to burn 
 a little of the fur. It was worn with this strip of fur at the 
 back, under the coat or shirt. A little red packet held a few 
 calamus roots, Mi ci ne bi son, which were chewed and rubbed 
 all over the person to make a scent which will "mesmerize" 
 (the interpreter's word) the "night travelers." The person 
 using this medicine can call a witch any number of "hard 
 names" and the sorcerer will not become angry or wish to 
 retaliate. The charm is improved if the contents of a little 
 skin packet wrapped in a piece of red fabric — said to be 
 pounded Man wa hi (angelica root) is chewed and rubbed 
 on with the calamus. It will be remembered that both these 
 last two herbs were mentioned by Co'kwiwa in explaining 
 
M. R. HARRINGTON — SACRED HI NDLIiS OF THE SAC AND FOX INDIANS. 223 
 
 his war bundles (p. 189). Angelica root, he said, would "hold 
 the enemy spellbound" if chewed and nibbed on the person 
 of the warrior. But to calamus, although used the same way, 
 he only ascribed the property of stopping bleeding. Differ- 
 ences in recording the names of these herbs may lie for dia- 
 lectic reasons in the names themselves (Co'kwiwa being a Sac 
 and the fomier owner of the present bundle a Fox) or it may 
 lie in my imperfect hearing of the same words spoken by two 
 different persons. There is a larger black cloth package of 
 calamus in the bundle. 
 
 Three small packages of "curing medicine," powdered 
 vegetable mixtures in which Bee ki buk (a prairie plant with 
 a thimble-shaped head ) and sassafras bark, Tha ki ja bi ki. 
 figure, were found in the bundle. These are used to counteract 
 the bad effect of using other magic medicines. 
 
 The last outfit in the btmdle, a red leather bag, contains 
 medicine for foot racing. It consists of the tail of a new- 
 bom colt to tie on the hair for power and endurance in 
 running, two rabbits' feet to tie on the necklace for speed, 
 a pawpaw seed to hold in the mouth, and two cylindrical 
 magic stones, one of them artificially shaped, to hold in the 
 hands while running. 
 
 Bundle 2 7812. 
 
 A third general "medicine bundle" was bought from the 
 Sac and Fox woman known as Laura Carter, which consists 
 of two distinct parts, each of which might be almost called 
 a bundle in itself, their only relation to each other being that 
 they were kept in the same cover, a woven sack 8" x 11 h", 
 made of ravelings of woolen fabrics in soft colors and artistic 
 geometrical patterns. 
 
 (A) The first part is called No ca wus kw', and is sup- 
 posed to facilitate delivery in childbirth. It contains a piece 
 of fossil tooth, apparently that of a mastodon, five pieces of 
 fossil bone, a fresh-water mussel shell, a little wooden paddle 
 and a common store-bought file. These things had been 
 
224 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 wrapped in three pieces of cotton cloth, the inner one purple, 
 the next red and the outside a square piece of blue with a 
 lining of figured red calico and hemmed edges. 
 
 According to Mrs. Carter the medicine originated with 
 her grandfather's grandmother, "Mecanokw'," one of the 
 greatest "dreamers" known to the tribe, who was a noted 
 lodge woman of the Me da, her name being still heard in 
 some of the songs of that order, and whose fame as a doctor 
 has lived to this day. It is said that one time she fasted ten 
 days, during which time this medicine and other medicines 
 and powers were revealed to her. In her vision she was taken 
 to the abode of the Great Spirit (Ge' tci Ma' ni to wi ga' nik), 
 where the Manito Under Water Animals are said to have 
 appeared to her and to have given her this medicine, with 
 which she was able to establish a record of one hundred cures. 
 At the same time she received a white weasel skin which she 
 afterwards used as a "medicine bag" in the rites of the 
 Me da' win. The medicine has descended directly from this 
 old lady to Laura Carter, but inspection makes it evident 
 that certain parts have been renewed. 
 
 The use of the medicine was given as follows: If a woman 
 has a hard time in giving birth to a child, and wishes to try 
 this medicine, she sends tobacco to the woman having the 
 bundle in charge, with a present, such as ponies or goods of 
 some kind. Then, if the practitioner wishes to take the case, 
 she accepts the tobacco and throws it into some running stream, 
 praying to the Manito Under Water Animals, and begging 
 them to help the suffering woman. In order to get water 
 for the doctoring, she then dips the shell into the same 
 stream, dipping with the current, which is supposed to make 
 the discharges run freely from the patient. 
 
 Taking the shell to the patient's home, she empties the 
 water from it until it does not come above a natural mark 
 in the shell, then sets it down with point to the east. With 
 the file each of the fossil bones is scratched a few times, begin- 
 ning with the small black one which is considered the best, 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 225 
 
 and a little pile made of the resulting dust. Using the tip 
 of the small paddle, which thus serves as a measure, a little 
 of the dust is placed gently on the surface of the water at the 
 east end of the shell, then south, then west, then north, after 
 which, beginning at the east, they stir it four times around 
 clockwise. If the dust sinks they believe the patient cannot 
 live, but if it scatters out over the surface of the water she 
 will recover. Then the patient drinks the preparation. If 
 the dust has sunk, it is given to her but once, for it will do her 
 no good, but if it floats, it is given to her four times, about 
 half an hour or an hour apart. If this brings no result after 
 the fourth time the following song is sung: 
 
 Ne the wi ni ne pi a to i ne ni we 
 (Curing medicine I bring to you, man) 
 
 1 in wi tea me ko ci no wi no 
 (Now you can come out) 
 
 And the following, but slightly different: 
 
 Ne the wi ni ne pi a to i kwa w' 
 (Curing medicine I bring to you, woman) 
 
 I ni wi tea me ko ci no wi no 
 (Now you can come out) 
 
 They use both verses, addressing the child first as a man 
 and then as a woman, because they have no way of telling 
 whether a man child or a woman child will appear. When 
 not in use the medicine was simply put away with other medi- 
 cines, perhaps in a raw hide trunk. The mastodon's tooth 
 is called "ma ni to wi pits," or mysterious being's tooth, and 
 the bone, similarly "ma ni to ha ka nun," or mysterious being's 
 bones. The shell is "a'thi," the httle paddle, "pu" ki tha hi - 
 gun," and the file, "ka' wi poi." 
 
226 VNIVERSITY -MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 (B) The second part is contained in a pouch of red trade- 
 cloth, 4^" X 5|", provided with a flap and decorated with 
 crude ribbon appHque in dark bkie, pale blue and yellow. 
 It may at one time have been slung on a strap or ribbon. The 
 little bundle is known as Ci ca wus kw', and is used to bring 
 success to the hunter. The dried head of an ivory-bill wood- 
 pecker within is supposed to give the man the woodpecker's 
 power of seeking out and capturing his concealed prey, no 
 matter how well hidden. The bird can by his own efiforts 
 cut a hole in the tree where the raccoon is hiding, and the 
 hunter may .share this power also. There is also tied on the 
 head a little bag of paint supposed to have magical properties, 
 with which the hunter bedecks himself, and a buckskin pack- 
 age, inside, of herbs and tobacco, burned on the coals as a 
 kind of incense. The woodpecker head is called ma ma wu', 
 the paint, wa ci hon', and the package, no' thi gun'. 
 
 The following account of its use was given by Mrs. Carter. 
 
 The hunter who wishes to use this medicine must purify 
 himself by taking a sweat-bath every day for four days; then 
 the next morning he goes out to some spot not frequented by 
 women and builds a new fire, upon which he throws some of 
 the compound of tobacco and herbs, fumigating his body, 
 hunting pouch, blankets, bullets, everything he is to use, in 
 the resulting smoke. Then he lays tobacco on the wood- 
 pecker's head and asks or prays that he may kill a spike buck 
 or a yearling doe, which are said to be the hardest to find and 
 kill. If I understood correctly, each man who is to hunt 
 does all these th'ngs, and then the leader, if there is a party, 
 ties the woodpecker head to his scalp lock. Thej" go the first 
 day to their hunting ground and make camp, then at dawn 
 the next day they sally forth, the leader, wearing the wood- 
 pecker, to the east, the others diiTerent directions. One of 
 them will kill the spike buck or young doe. because they asked 
 for it. Whoever accomplishes the feat cuts the head off and 
 throws it to the east, then skins and cuts up the carcass, leav- 
 
M. R. HARRINGTON — SACREU BUNDLES OF THE SAC AND FOX INDIANS. 227 
 
 ing a strip of hide and hair on the breast. When this is cut 
 loose and pulled back the blood inside is thrown to the four 
 directions, in this order: E., S., W., N., after which the breast 
 is given to the owner of the medicine to make a feast. After 
 this everything becomes easy for the hunters. The breast, 
 "o ka' kai ya, " is fat and good. When it is cooked with fat 
 from the rump, for the feast, it is considered very fine. A piece 
 of this is always burned as an offering to the "medicine." 
 Should the yearling doe be killed on the spring hunt, the milk- 
 bag, or udder, is made into soup, but great care must be taken 
 that no dogs eat any of this until four days have clasped. No 
 one is allowed to waste the venison or make fvui of the deer 
 at any time. Mrs. Carter said she had forgotten the songs 
 used with this medicine, although she had often heard them. 
 
 Fetish Bundles. 
 
 Resembling the general bundles in that they may serve 
 for several purposes, yet forming a distinct class by them- 
 selves, are those containing little human figures (of wood as 
 a rule) usually accompanied by various packets of herbs, and 
 passing under the general name of Mi thi' ni ni (rigid-man). 
 Somewhat similar images are found among the Pottawattomi, 
 Delaware and the Iroquois tribes to my certain knowledge, 
 and perhaps among many others. 
 
 It will be seen on reading the following pages that these 
 little "rigid men" fill very well the definition of "fetish" as 
 given in the first part of this paper. 
 
 Bundle 2 6507. 
 
 The best example secured was a bundle, the entire contents 
 of which are shown in PI. XXXVIII, containing a very old image 
 of this class, which was bought, after much trouble, from the 
 same Laura Carter who sold us the general bundle just described. 
 The "rigid man" (A) measured 10|" in height, and was made 
 
228 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 of some hard wood resembling maple. The head is a separate 
 piece, and is furnished with a pivot which works loosely in a 
 socket in the upper part of the trunk, giving the head a more 
 or less lifelike motion when the image is picked up. On the 
 back of the head is carved a roach or crest, painted red and 
 provided with a hole for the reception of a feather, now miss- 
 ing. The hair about the roach, supposed to be short, was 
 represented by burning the wood until black. The eyes are 
 long oval black glass beads. Each ear is pierced twice, once 
 through the lobe and again near the top. From the upper 
 perforations hang a pair of trade earrings of metal, from the 
 lower hole in one ear three wampum beads and a smaller trade 
 earring on a thread, but these are missing from the other ear. 
 The image wears a fringed shirt and leggings of buckskin with 
 moccasins of the same, while the breech cloth is of coarse cot- 
 ton print. The legs are solid wood, and immovable, but the 
 amis are merely the shirt sleeves, stuffed, the lower ends cut 
 in the form of hands. 
 
 The image was kept wrapped in two pieces of figured 
 calico, tied with strips of rag, together with the following 
 objects, mostly magic medicines, which are lettered for 
 identification on the photograph. 
 
 Contents (PL XXXVIII).— Pouch of red trade cloth (N) 3^" 
 square, ornamented with a few rude patterns in black stitching. 
 It contained a buckskin package (B) enclosing a powder made of 
 red paint and magic herbs groimd fine called Mi ca' dus kwe 
 ("high-toned medicine"), a very popular mixture. This medi- 
 cine obtains for the user the good opinion of others and helps 
 her to get what she wants. If a woman wants a husband, 
 all she has to do is to say to the fetish, as she sprinkles tobacco 
 upon it, "I want to meet so-and-so," naming the man she 
 has in mind, and then to paint a little of the medicine on her 
 cheeks. Then her wish will come true. 
 
 Another use for " Mi ca' dus kwe" is in the "pony smoke" 
 when the tribes visit each other and make presents of ponies. 
 When the Sac and Fox visited another tribe this medicine 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 229 
 
 would make the other Indians gi\'e them very good horses as 
 presents. 
 
 Or, if one wishes to buy a certain horse whose owner does 
 not want to sell, this medicine will make him change his mind 
 and sell cheap. Sometimes people rub their hands with this 
 medicine just before shaking hands with the person they wish 
 to influence. 
 
 Also in the same red pouch was a little calico packet 
 (C) containing fine light-colored roots called Ne the tci gun 
 pa ma dji tcT gun, or "cure for poison," an important medi- 
 cine chewed and rubbed on the body after using "Mlca'dus- 
 kwe," to prevent that powerful mixture from injuring the 
 user, for if a person uses such things without taking proper 
 precautions, he is likely to go insane. 
 
 A few bits of root, an empty buckskin packet, some white 
 down and a w-ampum bead were found in the bottom of the 
 pouch, and are shown immediately above it in the illustration. 
 
 Woven sack (M), 3" x 2k", made of buffalo wool yam 
 and ravelings in dark blue, red and yellow. It contained a 
 string 5" long of large black beads (E), at the end of which is 
 a brass thimble in which is hidden a tiny packet of the same 
 magic red paint found in (B). The whole outfit, which 
 is called Ka' pi a, is worn at the back of the woman's neck, 
 attached to her necklace, to make people "think well of her." 
 There was also in the sack a little dark-brown rounded lump 
 (D), about 5" in diameter, called simply A' 'ki (earth), w^hich 
 is used as a paint while fasting, being put on the face at night 
 to ward off evil influences and give good dreams. 
 
 Another woven sack (L), 4§" x 3f", made largely of buf- 
 falo wool yam and native fibre (Indian hemp?), in yellowish 
 red, yellow and blue, held five little packages, two of them 
 (F and G) of parchment-like skin, the remainder (H, I, J) of 
 paper. 
 
 F is of oblong form, tied w'ith a string of bark fibre, and 
 contains six hemispherical wooden dice and one ordinary flat 
 bone die, packed in a mixture of white down and down dyed 
 
230 INIVERSITY MUSEUM ANTHROPOLOGICAL PIBLICATIONS VOL. IV. 
 
 red. It was noticed that the wooden dice, which are of unusual 
 foiTn, showed a decided tendency to fall with the flat side, 
 which is colored black, down. Still further examination revealed 
 that the whole six had been ingeniously "loaded" by the inser- 
 tion of small pieces of lead on the black side, craftily covered 
 with the black paint. Mrs. Carter would give no explanation 
 of these, but I think they were perhaps kept as charms to 
 influence the dice of everyday use by sympathetic magic. 
 They seem to me to be a little too "raw" for practical use, 
 for they will invariably all fall white side up at every throw, 
 which would cause instant suspicion 011 the part of the oppo- 
 nent. Of course, I may be mistaken. 
 
 The contents of packages G, H, I and J comprise roots 
 used in gambling, as follows: 
 
 1 . The ko wa tho. Fine hair-like roots. A few small 
 pieces left. 
 
 2. Mes kwT ja bi hi. Red root. 
 
 .^. We na ni. Yellow root, woody texture. 
 4. Tcl ka wi. A big black root. 
 
 For racing, the roots 1 and 2 are chewed and rubbed on 
 the rider's quirt in four places, and the horse is struck four 
 times with this quirt during the race. The rider rubs his thighs 
 with the medicine where they touch the horse, and a foot 
 racfv rulxs his legs with it. 
 
 The women when they gamble with the bowl and dice 
 put a little between their teeth and blow on dice and bowl 
 for good luck when opportunity offers; while in cards the 
 players spit on the cards they plan to use, holding the medi- 
 cir.e in the mouth. 
 
 Roots 3 and 4 are chewed and swallowed to counteract 
 the eft'ect of using the other medicines, which might prove 
 harmful to the user. 
 
 This fetish may not be used for two different purposes — 
 as courting and gambling — at the same time. It is necessary 
 to use the poison-curing medicine and allow four days to 
 
M. R. IIARRIXCTON- SACKED KINDLKS Oi- THIC SAC AND VOX IMJIAXS. 2M 
 
 elapse after il has been used one way before alleniptinj,^ 
 another. Alenstniatini^ vvonu'ii must not approach or touch 
 the image, fur if they incautiously do this they are likely to 
 bleed to death. 
 
 Mrs. Carter was urged to explain further, to tell all she 
 knew of the bundle, its origin, uses and the ceremonies con- 
 nected with it. Finally she agreed. 
 
 It was .started, she said, by her husl)and's great-grand- 
 mother, who at the time was mourning the death of her man. 
 Six days she fasted, and on tlie night of the sixth it seemed 
 as if somebody, some supernatural l:)eing, had taken pity upf)n 
 her, for she was granted a vision in which she was told to go to 
 a certain place at a certain time if she wished to find some- 
 thing that would help her. Going to that place as appointed, 
 she saw what seemed to be a crow flying toward her carrying 
 some object in its claws which it dropped near where she 
 stood. When she ran to pick il up she found it to be this 
 little figure of a man. 
 
 She took it home, but never told how she had obtained it, 
 except to the person who afterward became its ow'ner; and 
 thus it was handed d(jwn, no one knowing its history l)ut 
 the owner. 
 
 During her lifetime she treasured the little figure, and 
 bestowed great care upon it, for which, in return, the Indians 
 say, it gave her good health, helped her in getting a second 
 husband, gave her luck in games of chance — in fact, helped 
 her in anything she wished to do. 
 
 Every year, when the grass comes up green in the spring 
 a feast must be held for the image, the date of which must 
 l)e appointed several days ahead, and new clothes made to 
 put on it as soon as the bundle is open. The specimen bought 
 by the Expedition has been neglected in this respect for a 
 number of years. Anyone the owner wishes may be invited 
 to the gathering, and often quite a crowd assembles. It is 
 said that besides tho.se bidden to the feast one uninvited guest 
 will surely appear, ai;d that this will be someone who is espe- 
 
232 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 daily "proud of himself." He may not know that he is proud 
 of himself, but the spirit of the doll will call him just the same, 
 and he will come without knowing why, even from a long 
 distance. 
 
 When the day arrives a dog is killed or other meat pro- 
 vided and set to cook. Then after the company is assembled 
 and the uninvited guest appears, they open the bundle, sprink- 
 ling it with native tobacco as they vmtie the cords and expose 
 the image to view. At this point a man known as the Speaker, 
 who customarily makes prayers and speeches at various cere- 
 monies, addresses the fetish as " Ne' ni wa (man) who owns 
 the medicine," and prays, sprinkling tobacco upon it, "We 
 have now begun. We want you to help us and give us good 
 health and long life. Take care of us while we live. If any 
 of us fall sick, care for them." This finished, the feasting 
 begins. The best piece of meat is set aside in a bowl for the 
 uninvited guest, and as many others are called upon as there 
 are pieces of meat in the kettle, to help eat the rest. If there 
 are eight pieces they set out one, and call up seven persons 
 to finish the others, but the owner of the fetish is not included 
 — she does not eat of the feast she has prepared. 
 
 After the feast comes the singing, four songs sung sitting, 
 to the accompaniment of gourd rattles; then four dance songs 
 are given for the guests to dance. The image is not carried 
 in the dance as among the Delaware, but lies upon its wrap- 
 pings throughout the ceremony, after which it is carefully tied 
 up again. 
 
 In case of sickness the owner of the fetish, arriving on 
 the scene, opens the bundle and speaks to it, sprinkling tobacco 
 the while, and begs it to help the ailing one. A piece of broad- 
 cloth or a good blanket or some other expensive piece of goods 
 is then folded and placed on the rack above the sick person 
 or else near his head, and the image laid upon it to remain all 
 night. When the owner comes for her fetish in the morning, 
 she takes the goods upon which it has rested as her fee. 
 
 The bundle containing the image should always be kept 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS 2M 
 
 in the best buffalo-hide trunk and taken along when the owner 
 goes away for an\- length of time, as when the family starts 
 out on a hunting trip. But woe if the owner does not properly 
 care for her fetish! It will not only refuse to help her. l)ut 
 will cause some accident or other harm to come to her or her 
 family. 
 
 If the owner wishes to be relieved of it, she must pick out 
 some kinswoman or best friend who will treat it well and not 
 misuse it, and give it to her with instructions as to its use. 
 There is no rule against selling part of each of the medicines 
 in the bundle. 
 
 Another account of this same \'ariety of fetish, which 
 shows that the image could be kept and used by a man as 
 well as a woman, was olitaincd from Pern wa" ta, a Sac and 
 Fox man. 
 
 It seems that his grandfather, a long time ago, went out 
 to fast, and remained away ten days. On the tenth a great 
 power (man' i to) spoke to him, and the figure of a little man 
 appeared. "Make one like this," said the Manito, "and stop 
 grieving. Take good care of it, and you will live a long life. 
 If you ever feel badly or full of grief about anything, open 
 the bundle within which the image lies, and you will receive 
 help." Hearing this, the faster dried his tears, and washed 
 from his face the black paint, symbol of his fasting. Then, 
 having partaken of food, he carved from wood the little image 
 according to instrt;ctions, and prepared some love medicine 
 and other herbs to go with it, and wrapped them up together 
 in the form of a bundle. Such was the origin of one Mi thi' - 
 ni ni, and in similar ways, according to tradition, most of those 
 in use were obtained; the stories of origin and rules for using 
 and caring for the fetish differing but slightly in different 
 cases. 
 
 Pem wa" ta said that the love medicine kept with the 
 image is the same as was found with the preceding, called 
 "ka' pi a," which is worn by the women in a little package 
 concealed in a thimble, attached to the bead necklace at the 
 
234 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 nape of the neck, when they dress in their best for some special 
 occasion, and which is said to make people "think well" of 
 them. If a woman wants to make a man love her, she talks 
 to the medicine, mentioning the man's name, and when she 
 wants to see him, then paints her face with a little of the 
 medicine itself. At the appointed time, it is said, the man 
 is sure to appear. He will stay with her, too, for a long time 
 if she treats him well, but she is obliged to confess to him 
 that she has used the medicine. 
 
 If a man sees or hears about some girl he thinks he would 
 like to marry on account of her wealth or other desirable qual- 
 ities, he can get her by the use of this same medicine kept 
 with the Mi thi' ni ni. Even though she has never seen or 
 heard of him before, she will believe him and do what he tells 
 her. He can get this power by saying to the image, "I beg 
 you to make this girl (naming her) believe anything I say and 
 do anything I want." Then he paints the medicine on his 
 face and goes to see her. No matter if he is a total stranger, 
 the girl will take a liking to him at once. 
 
 But a man must actually marry a girl he wins in this 
 way or the medicine will do him a serious injury. He must 
 not deceive her. Besides, if a man tries to leave a woman 
 after winning her with this love medicine, he cannot get 
 away — she will not let him alone. 
 
 If a man's wife begins to go wrong and lead a fast life 
 there is usually a medicine with the Mi thi' ni ni by which 
 he can bring her back. A man owning such an image is likely 
 to have trouble of this sort with his wife, as the presence of 
 the image in the lodge is said to often make the women wild. 
 
 With many of these fetishes is kept a preparation which 
 might be called a "witch medicine," for by its use the owner 
 may kill anyone. To accomplish this the medicine is chewed 
 and placed at the tip of a little pointed stick, with which the 
 owner touches the image on whichever part of the body he 
 wishes to injure, naming the proposed victim as he does so. 
 Immediately the person named begins to have pains in the 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 235 
 
 corresponding part of tlie l)oJy. There is no escape for liim — 
 tlie owner of the Ali thi' ni ni can reach him anywhere, and 
 can even specify the numljer of days he will be sick before 
 death relieves him. Men are often killed this way by a venge- 
 ful friend or relative of some woman they have wronged. 
 Sometimes, it is said, if the owner becomes really angry at 
 anyone, the Mi thi' ni ni is seen to move, showing that he 
 is eager and willing to seek out his master's enemy and kill 
 him. 
 
 When anyone is sick the owner of the image opens the 
 bundle and lays it on a new blanket somewhere within the 
 sick person's house, where it remains exposed four days. As 
 he opens it, he says, "Grandfather, we beg of you to drive 
 out this disease," and sprinkles Indian tobacco upon its face. 
 Later a feast is held in its honor which is also supposed to 
 induce it to help the sick. 
 
 Persons owning these fetishes keep the bundle in a sack, 
 hidden away where no one can see it; but they always take 
 it along whenever they travel. In many cases the only time 
 they give it ofTerings is when they want it to do something, 
 but some images have a yearly feast when new clothing is 
 put upon them. 
 
 The Mi thi' ni ni will not help an owner who does not 
 give him proper treatment, but neglect in some cases at least 
 will not result in serious harm. Because the whole matter 
 partakes of the nature of witchcraft, owners of these fetishes 
 are likely to be secretive and dislike to have their connection 
 with such objects generally known. vSecret feasts are held 
 for some images in some quiet place in the woods where no 
 one will know what is going on. At some of these feasts the 
 owner or owners of the fetish eat from a wooden bowl kept 
 for the purpose, it is said, instead of letting the guests eat 
 all the food, as is the tisual custom at gatherings of this kind. 
 
 No one but the owner can use a Mi thi' ni ni; all others 
 desiring the aid of the fetish must give the owner a gift, such 
 as a piece of cloth or something of the sort. No white man 
 
236 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 can use a Mi thi' ni ni, even if he owned one, because the 
 customs of his people permit him to eat with a menstruating 
 woman, or to partake of food prepared by a woman in this 
 condition, which spoils any chance he might have of acquiring 
 power. Indian women live apart while menstniating, and 
 are never allowed to approach a Mi thi' ni ni until their period 
 is passed. For the same reason a white man can use none 
 of the Indian fetishes, amulets and charms. 
 
 Pem wa" ta claims that he has heard the following song 
 used with an image: 
 
 Ne ni we ce ko tha' ta wa w' 
 
 (Man, weasel I am using) (repeat four times) 
 
 Bundle 2/7161. 
 
 About the time the preceding information was recorded, 
 Pem wa" ta offered us an image and outfit, which I finally 
 bought, after some hesitation. The fetish seems to be fairly 
 new, at least much newer than the "Rigid Man" obtained 
 from Laura Carter. Some of the outfit seems quite old, how- 
 ever. Both are kept in a calico bag, wrapped in a piece of 
 red calico. 
 
 The image is the figure of a man, a little less than 9i" 
 high, made of hard wood, apparently oak, and dressed in a 
 red calico shirt, red breech clout and buckskin leggings and 
 moccasins. Across the left shoulder was a broad bead work 
 sash, and from the ears hung long white glass beads. Directly 
 about the fetish was a piece of blue woolen cloth. In the 
 bundle also were a small wooden feast bowl and spoon, an old 
 tattered mink skin painted red on the flesh side, a small blue 
 cloth wallet decorated with ribbon applique containing four 
 red mescal beans, a lot of bits of roots and herbs, and two 
 shoulder blades of some small animal; and an old beaded cloth 
 pouch enclosing the tail of a small weasel and a yellow feather. 
 Pem wa" ta did not explain these things, and I do not see what 
 
M. R. HARRINGTON — SAIRED BUNDLES OF THE SAC AND FOX INDIANS. 237 
 
 bearing they have upon the image, but I give the hst for what 
 it is worth. 
 
 Bundle 2/8601. 
 
 A curiou.s bundle that seems to belong to this same class, 
 although different in detail, was obtained from Jim Scott, a 
 Fox Indian of the Tama band in Iowa, who said it had belonged 
 to Mo we ja kwa, his wife's grandmother, from whom it had 
 descended to her mother. He said that the exact use and 
 ritual have been forgotten, but that he knew it was supposed 
 to be "m.edicine." The entire contents are shown in PI. XXXIX. 
 
 The outer cover (A) is a comparatively new sack of bass- 
 wood fibre, 7f" x 12^". Within this, wrapped in a scjuare of 
 figured calico, and ensconced in a little calico sack, was the 
 image (B), a terra cotta figure of a naked m.an, 5f" high, and 
 .showing signs of considerable age. The organ of generation 
 is plainly shown, and the whole body is rubbed with yellow 
 paint, upon which, in the neighborhood of the neck and chest, 
 nearly obliterated spots of red can be distinguished. Upon 
 the head is a bunch of white down feathers, about the neck 
 a triple string of alternating white and blue beads and in the 
 right ear a loop of similar beads at the lowest part of which 
 is a large round white bead. 
 
 The owner claimed that it was made by the grandmother, 
 Mo we ja kwa, but I think from its appearance that it has 
 probably been made by some southwestern tribe, perhaps the 
 Pima. How it came into the hands of the Fox is a mystery. 
 I have since seen a similar image, only female, in the hands 
 of a curio dealer, but he had no data as to its origin. In the 
 bundle were the following articles: 
 
 An old brass thimble (C) containing a tiny packet, appar- 
 ently the love medicine "Ka'pia;" a modem-appearing 
 strip of woven bead work (D) |" wide and 32" long, terminat- 
 ing in a red woolen tassel; a little old sack of red ribbon 
 trimmed with green (E), containing a few bits of herbs and 
 roots; a small leather purse (F), empty; a tin can (G) contain- 
 
238 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 ing a finely divided brown herb mixture; a red cloth pack- 
 age (H) enclosing a white one with a coarser mixture; two 
 white cloth packages (I, J) of fine herb mixture, some calamus 
 roots tied in a bit of smoke-stained rag (K) and a paper (L) 
 containing medicine. 
 
 Bundle 2/8602. 
 
 Among the Foxes also was found a bundle containing a 
 wooden fetish something like that in Bundle 2/6507, heretofore 
 described. It is the figure of a man of unusual and striking 
 appearance (PI. XL, A), due largely to the boldness with 
 which the carving has been executed. It seems to be made of 
 walnut, in one solid piece, and measures 13f" in height. The 
 arms are at the sides, the head represented as shaved, except for 
 the warrior's roach or crest on the crown. Navel and genitals 
 are roughly shown, and the back looks almost unfinished. The 
 lines of the face and the cavity representing the left eye show 
 signs of red paint, and a buckskin thong about the neck 
 bears a packet containing herb medicine. About the waist 
 is a loose girdle of heavy green cloth, beneath which is thrust 
 a flint knife painted red, nearly 5" in length, a fire-blackened 
 wooden whistle 7" long, bearing an encircling fringe of deer 
 hair just above and partly covering the air-hole, and a 9" 
 eagle(?) feather dyed red, the quill of which has been wrapped 
 in beads by way of decoration. 
 
 The figure, together with the tail of a deer which serves 
 it for a pillow, was wrapped in the little black flannel blanket 
 shown in the picture, and the whole rolled in a strip of dark 
 red fabric made by the whites. 
 
 But little information could be collected, concerning the 
 specimen, except that it was used as a health protector, a 
 helper in war, love and other projects, and also for bewitching 
 enemies. The details of the ritual are forgotten, it is said, 
 but it was customary to hold a feast for the image, every two 
 years, at which ceremonies are performed similar to those 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 239 
 
 given in connection with the war bundles; and, like them, 
 it is said to have originated in a dream or vision. 
 
 Kiana, the Fox Indian from whom I bought the fetish, 
 aroused my suspicions concerning its genuineness by offering 
 me later two more fetishes, one of which at least proved on 
 inspection to be newly carved and "aged" with considerable 
 art, but a further examination of the present specimen renewed 
 my faith in its authenticity. 
 
 One of the supposedly new fetishes, the turtle figure shown 
 in PI. XL, B, is so good that I am not really sure yet whether 
 it is new or not. Several Fox Indians told me that if it is not 
 an old one, it is at least a good model of a class of "powerful 
 things" still existing in the tribe and supposed to be protectors 
 of the health. But the other, a very large human figure, is 
 clearly new, and was bought as such, the maker realizing that 
 he could not keep up his pretense of antiquity for the specimen. 
 
 The bundles whose descriptions follow are said to have 
 been used each for a single purpose only, but examination of 
 the contents shows that medicines for other uses sometimes 
 occur. The first is: 
 
 Good-Will Bundle. 
 
 Bundle 2 6379. 
 
 The name Mi ca' dus kwe, which the interpreters render 
 as "High-toned medicine," seems to be applied to bundles 
 quite different in general contents, but alike in containing a 
 compound intended to obtain for the user or users the good 
 will of others. One of these, obtained from Ki ma wa ta pa, 
 a Sac and Fox, was used in promoting friendship between the 
 Sac and Fox and other tribes. This is not as altruistic as it 
 appears, for one of the principal reasons advanced for culti- 
 vating the good will of other tribes was that valuable gifts 
 might be obtained from them. 
 
 When about to visit another tribe for a "pony smoke" 
 
240 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 or other friendly gathering, the party vi^ould stop the night 
 before they v^ere due to arrive, and the members of the society 
 owning the bundle would hold a dance at the camp, at which 
 the bundle was opened. After the bundle had been asked 
 to help the visitors to get good friendly treatment and fine 
 presents, sticks were prepared, one for each person, to repre- 
 sent the number of the visiting party; these were divided in 
 two bundles, representing the number belonging to each of 
 the two divisions of the Sac and Fox — Ac kac"", and Kic' ko". 
 
 After painting these sticks with green paint in which 
 seme herbs from the bundle had been mixed, a pipe was 
 similarly painted. Next morning two messengers were dele- 
 gated to take the sticks and the pipe to the chief of the tribe 
 they were about to visit, but these two men and every one 
 in the party were required to paint their faces with the herb 
 mixture from the bundle before approaching the camp of their 
 hosts. 
 
 When the chief of the tribe visited, has accepted the pipe 
 and smoked it, and has taken the sticks, the medicine upon 
 them affects him so strongly that he will give the visitors 
 things he would never think of parting with otherwise — even 
 a fine horse. 
 
 Ki ma wa ta pa told me that he did not remember how 
 the bundle was said to have originated, or any further detail, 
 except that every spring it was taken out of the trunk or par- 
 fleche in which it was customarily kept, and a feast given by 
 the society. At these feasts the members of the society did 
 not partake of the food provided, which was given to the 
 invited guests, while the members, sitting, sang the songs of 
 the ritual. Although the bundle was the property of a society 
 (details concerning which were lacking) the whole tribe enjoyed 
 its benefits. 
 
 The outer cover of the bundle was a woven sack, 
 12§" X 9|", made of a black yarn resembling buffalo wool 
 and ravelings of three colors, red, green and yellow. 
 
M^ R. HARRINGTON SACREU BUNDLES OF THE SAC AND FOX INDIANS. 241 
 
 Contents. — All unvisually fine woven bead work sack with 
 patterns in nine different colors and shades, size 6f" x 4|". 
 It enclosed: An imitation bear claw made of horn, with two 
 perforations; a woven sack of blanket ravelings, pale green 
 and red, 4h" x 4", in which were three pieces of some rough 
 root and three others recognized as calamus, a double package 
 containing in one side some small roots and brownish flat 
 seeds, in the other a few very small seeds, black and lustrous, 
 a brass thimble containing a buckskin packet of friendship 
 or love medicine, and a package of roots. A smaller woven 
 sack seemingly of Iniffalo wool, ravelings and fil)re (Indian 
 hemp?), w^as also foimd in the bead-work pouch, and yielded 
 a tiny packet of red magic paint, a package of finely divided 
 mineral substance with glistening specks resembling mica, 
 another of slender black roots, and a slim bead of shell resem- 
 bling wampum, but twice the length. All the preceding were 
 stored in the bead sack. 
 
 Woven sack, 3h" x 4f ", mainly of buffalo wool and 
 (Indian hemp ?), contains a cloth package of pieces of root 
 and a mixture of pounded herbs wrapped in a fragment of 
 a Washington newspaper of the year 1860; five little packets 
 of cloth and paper enclosing herbs and roots, one of them yield- 
 ing also a packet of magic paint; a pouch of red trade cloth, 
 itself containing two spherical objects, one gray, one white, 
 resembling marbles; a long purple shell bead of the variety 
 known as "Dutch wampum;" a red mescal bean; a package 
 of herb mixtiu'e; a wad of light hair from some animal, per- 
 haps a white buffalo ; a package of mica-like substance wrapped 
 in a strip of red and a strip of blue calico; some whitish earthy 
 substance done up in calico; three cloth and paper pacl'ages 
 herbs and roots; and three loo.se pieces of root. 
 
 Cloth sack containing two buckskin packets herb medi- 
 cine, an empty thimble and fourteen oval glass l)eads. 
 
 Two cloth packages containing vegetable medicines — 
 roots, barks, and seeds. 
 
242 UNIVERSITY MLSEU.M — AXTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 Gambling Bundle. 
 
 Bundle 2, 6374. 
 
 This bundle, known as Ta ne di' wa skwe, was also 
 obtained from Ki ma wa ta pa, a man of the Sac division. 
 Informing me that bundles of this class had at one time been 
 abundant among his people, he confessed that he was unable 
 to tell me anything concerning its origin. As to its use, lie told 
 me the following: 
 
 When there is "big gambling" and the owner decides to 
 take part, he addresses the bundle, praying for success, and 
 then, taking out a little of the paint that has been mixed with 
 herbs of supposed mystic potence, paints the figure of a cross 
 upon each cheek. Some of the herbs are then reduced to 
 pulp by chewing and blown upon the body and hands of the 
 gambler, and upon his cards and money, if these are used. 
 This is supposed to charm the cards and to bewilder one's 
 opponent and "draw" his money or other stakes away from 
 him. But the gambler using this medicine must keep his 
 "heart good" throughout the game, for if he allows himself 
 to become angry the charm will be reversed and luck turn 
 against him. It is said that a gambler who is known to use 
 this medicine is often teased and insulted by his opponents, 
 in the hopes of arousing his temper and spoiling his luck. 
 
 The outer cover is a much worn oval cloth bag 13" long 
 by 7j" at its widest part. Its attractive decoration was made 
 by cutting cotton cloth of different colors into rhombus and 
 triangle forms, which were then stitched together to form pat- 
 terns, the technique but not the materials being similar to the 
 more common forms of ribbon applique. Within this was a 
 rough sack made of squares of different patterns of calico sewed 
 together after the fashion of a "crazy quilt," which in its turn 
 contained the magic paraphernalia, as follows: 
 
 Tail of black-tail deer, with string for attachment to the 
 hair. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 243 
 
 Metal box with engraved top and bottom, containing 
 a bottle wrapped in a rag, labeled, "Red Oxide of Mercury. 
 W. H. Schieffelin & Co., New York." 
 
 Package of finely divided mineral substance of yellow 
 color. 
 
 Leather dice box (white man's manufacture), containing 
 in the bottom a buckskin package of red paint mixed with 
 herbs — the magic paint mentioned above — in which was a 
 pair of trade earrings. Being imbued with the magic of the 
 paint, these were probably worn as amulets by gamblers. 
 Then came a package of ash-like powder in a red calico sack 
 covered with a rag of blue calico; an herb mixture done up 
 in two white rags — the stuff that is chewed and blown upon 
 the body, hands and paraphernalia of the gambler; and finally, 
 in the top of the dice box, a yellow powder wrapped in a 
 Baptist tract against Sabbath breaking. This completes the 
 outfit. 
 
 Hunting Bundles. 
 
 Bundle 2 8446. 
 
 From Pia mic kwi, a woman of the Fox band at Tama, 
 Iowa, was obtained a bundle that had belonged to her hus- 
 band, now dead. She said she knew no details concerning 
 it — only that he had used it to help him in his hunting, and 
 that it is called Ci ca wus kw'. Examination of the contents, 
 however, shows at least one additional use of which she was 
 perhaps ignorant. 
 
 The outer cover is a very well made but dilapidated woven 
 sack of native fibre strings, apparently Indian hemp, inter- 
 woven with dark brown buffalo wool yam in geometric pat- 
 terns. Red yarn was introduced at the ends, but it is difficult 
 to see whether this is light-colored buffalo wool dyed red, or 
 ravelings from some woolen fabric. 
 
 Contents. — Strip of red trade cloth enclosing two weasel 
 skins, one brown, one white. The brown one held a little 
 
244 UNIVERSITY Ml'SEU.M — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 paper package of fine black roots and two gun flints, appar- 
 ently of English material and make, wrapped in cloth; while 
 the white skin enclosed a package of parchment-like skin con- 
 taining a bit of fossil bone about 1" long, resting in a bed of 
 dried flowers and roots. 
 
 Printed cloth sack, containing three little packages of birch 
 bark, two of roots, one empty; some cedar leaves wrapped in 
 two layers of buckskin; a cloth package of herb mixture, bits 
 of fossil bone and mica; buckskin package containing roots; 
 another, red paint mixed w4th herbs; three pieces of fossil 
 wood and a cloth package of ground herbs. A very old bit 
 of paper enfolding a mixture of herbs bore the line, "Manny 
 man of manny mind," written fourteen times, the writing 
 growing smaller with every repetition. A buckskin package 
 of mixed herbs and mica wrapped in the red-crested skin of 
 a young ivory-bill woodpecker's head completed the contents 
 of the cloth sack. All the objects within it were imbedded 
 in down dyed red. 
 
 A little sack of red cloth bearing a roughly embroidered 
 wolf figure in green yam, containing a buckskin package in 
 which were a package of roots and another of ground herbs. 
 
 Triangular piece of very old and very coarse red trade 
 cloth wrapped about a faded calico bundle of porcupine quills 
 and i-oots, imbedded in finely pounded herbs and mica. 
 
 Rounded bundle of plaid cotton fabric, containing a large 
 brass thimble, wrapped in three bits of cloth, one red, one 
 blue, one figured. In it was concealed a little magic red paint 
 in a packet of buckskin, tied first with human hair which was 
 concealed by another tie, a long buckskin string, wound about 
 over it. The whole was folded in faded purple ribbon. Another 
 similar but smaller packet was also in the thimble, filled with 
 ground herbs and mica, but this had no human hair, being 
 merely tied to the end of an 8" buckskin string. In one corner 
 of the outer cloth wrapping were knotted a few roots. 
 
 Three packages tied together, one covered with soft tanned 
 
M. R. HARRINGTON SACRED BUNDLKS OF THE SAC AND FOX INDIANS 245 
 
 buffalo hide, one of parchment-like material, and one of cloth, 
 each containing a mixture of herbs and roots. 
 
 Six pieces of gypsum. 
 
 Nine bits of roots. 
 
 One straight and three bent twigs from some shrub. 
 
 A little packet of the magic mixture of herbs and paint 
 was attached to the edge of the w(>ven sack fomiing the outer 
 cover. 
 
 While most of the medicines in this bundle are probably 
 for hvmting, as stated by the widow of its former owner, there 
 seems to be at least one other kind also, as was before remarked. 
 Weasels and woodpeckers (see pp. 218, 226) are frequently used 
 in hunting bundles, both creatures being notably successful 
 in that line, and therefore imparting desirable powders to the 
 bundle owner. The gun flints were undoubtedly tied up with 
 herbs to make them lucky. 
 
 As for the fossil bones and mica, they probably represent 
 the bones and scales of m^-thic animals, but as I have never 
 seen them before in a hunting luindle, I cannot even guess 
 at their use. 
 
 Porcupine quills, imbedded in medicine can be only used 
 for two purposes, according to any information I can find — 
 witchcraft and hunting. In witchcraft the sorcerer takes a 
 quill from the medicine, names the man he wishes to injure, 
 and the part — head, heart, stomach or whatever is to be 
 affected — then flips it away with his fingers. 
 
 The victim, wherever he may be, immediately feels pain 
 in the place indicated, so the Indians believe, and his suffer- 
 ings may be made greater or less at the will of the sorcerer. 
 In hunting, an animal instead of a person is named before 
 "shooting" the ciuill, with the result that the hunter will soon 
 find an animal of the sort named, lagging and crippled as if 
 with pain and consequently easy to kill. 
 
 The preceding may all be huntirg medicines, but the 
 contents of the brass thimble constitute a love niedicine, pure 
 
246 rXIVERSITY museum — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 and simple: the hair tied round the packet was secretly taken 
 from the head of the maiden the man wished to win, and the 
 magic paint was to put on his face when he went courting her. 
 Very likely the hair had been taken from the head of the very 
 woman from whom we bought the bundle, and had been kept 
 there by her husband unknown to her, for many years. 
 
 Bundle 2/8597. 
 
 This hunting bundle, a somewhat different variety from 
 the last, was bought from the same Fox woman. It is called 
 Ca we thi tci gun, and was used to spoil the luck of rival 
 hunting parties; but the exact modus operandi was unfor- 
 tunately not given. Enough was said or hinted, however, 
 to show that this "medicine" involved practices even nearer 
 witchcraft than the last bundle, for the supposed powers of 
 this one were actually turned against human beings with 
 malevolent intent. 
 
 The cover consists of two sacks woven of cords of some 
 native fibre, perhaps "Indian hemp," with patterns worked 
 out in buffalo wool yarn and blanket ravelings, the outside 
 sack, which is in bad shape, measuring 10^" x 7|"; the inner, 
 nearly perfect, 9^" x 6|". 
 
 Contents. — Two pieces of gypsmn, each deeply grooved 
 on one side. 
 
 Two cloth packages containing gypsiun crystals. 
 
 Piece of gypsum, wrapped with herbs in a piece of 
 bladder-like skin. 
 
 Piece petrified wood. 
 
 Piece fossil bone, rolled in cloth. 
 
 Cloth package of bits of fossil bone mixed with red down, 
 herbs and roots. 
 
 Cloth package containing bits of soft and chalky bone. 
 
 Package of bladder-like skin, containing bit of bone, much 
 scraped. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 247 
 
 Two cloth packages containing bits of dried entrails or 
 umbilical cords. 
 
 Piece of dried membrane wrapped in two layers of buck- 
 skin. 
 
 Package of bladder containing scales of mica-like sub- 
 stance and red paint. 
 
 Package of skin, containing dark red paint and herbs. 
 
 Package of skin, containing red paint. 
 
 Package herbs. 
 
 Five packages herb mixture. 
 
 Two packages roots. 
 
 Four bits of root. 
 
 Three metal jinglers, with red deer-hair tassels. 
 
 Red cloth sack containing four white and one purple 
 wampum beads, some roots and a piece of fungus tinder or 
 punk. 
 
 Small woven sack, 3|" x 3", made mainh* of ravelings, 
 and containing a piece of leather, some fine black roots, some 
 loose, some in a package, a few larger light-colored round 
 roots and a package root mixture. 
 
 Cloth package, containing a paper package enclosing a 
 piece of root and an herb mixture; another with a scale resem- 
 bling mica wrapped in red-dyed down; another, red paint and 
 herb medicine, these last two wrapped in an old bit of paper 
 upon which is written "C Cumdsy;" and another paper pack- 
 age of red paint mixed with ground herbs. 
 
 Cloth package, containing a number of shafts from the 
 feathers of small birds and several bits of root, all imbedded 
 in fine ground herbs containing sparkling mica-like particles; 
 also a skin package enclosing a bit of Ijark, a paper package 
 of roots and another of herbs. This seems to be a "witching" 
 preparation, the feather shafts being the mystic arrows shot 
 by magic into the body of the person or animal selected as 
 a victim. 
 
248 I'NIVERSITV MUSEUM — ANTHROPOLOGICAL PUBLICATION'S VOL. IV. 
 
 Medicine Against Witchcraft. 
 
 Bundle 2/8599. 
 
 From the same Fox woman who sold us the two preced- 
 ing bundles, a third was obtained, called No tha tci gun. 
 which was used mainly to counteract the magic of rival hunt- 
 ing parties, but which could also be used to combat witchcraft 
 of any kind. This bundle, she said, would offset the use of 
 such a bundle as the last one in the hands of another party, 
 and dispel the "hoodoo." But when it came to details Pi a - 
 mic kwT could not (or would not) give any information. 
 
 A rather new woven sack of yarn, 6f" x 4|", bearing a 
 panther figure, contained the outfit. 
 
 Contents. — Woven sack, 3" x 5k", in yellow and dark brown, 
 made from a loosely spun yarn the nature of which is hard 
 to determine, as the fibres are too coarse and straight for 
 ordinary sheep's wool, and yet not like most buffalo hair or 
 wool. This sack enclosed two thimbles containing tiny sacks 
 of medicine, a bead of the large purple wampum usually called 
 "Dutch," two pebbles of some soft yellowish mineral, a bit 
 of bone, a metal jingler with red dyed deer hair tassel, a paper 
 package of ground herb medicine, three packages of bits of 
 the yellow mineral and a package of gypsum crystals. 
 
 A brown weasel skin containing a baby's moccasin, in the 
 toe of which were tied two red mescal beans. 
 
 Buckskin bag, the inside colored yellow, containing seeds. 
 
 Five packages of herbs, roots and mixtures, one of the 
 latter including red down as an ingredient. 
 
 Witch Bundle. 
 
 Bundle 2/6378. 
 
 The Ijelief in witchcraft, is practically universal among 
 the Sac and Fox, being shared by the educated and progres- 
 sive element, as well as the conservative portion of the tribe. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 249 
 
 One of my interpreters, an educated man, often tells in per- 
 fect good faith how, traveling along a lonely road one night 
 he encountered what appeared to be a stray dog, but which 
 suddenly changed before his eyes to a tall Indian, naked but 
 for a breech clout, across whose shoulder was dimly seen the 
 strap and pouch used by the "night travelers," or witches, 
 who, it is believed, customarily go about in this guise.' To 
 the Indian, a "witch" may be either a man or a woman, a 
 member of the society of sorcerers. 
 
 Few will acknowledge membership in such a society, and 
 fewer still will give up any of its paraphernalia to a collector. 
 One small bundle of witch medicine was secured, however, 
 with its little carrying pouch and .shoulder strap (PL XXXVII, 
 A), from an Indian who asked me as a special favor not to 
 use his name in connection with it. It had formerly belonged, 
 he said, to old Ma' wa ci, now dead. 
 
 If a "witch" has an enemy he wishes to get out of the 
 way, he tells the other members of the society how this man 
 has treated him. After holding a meeting, if they all agree 
 that he shall be killed, the first step is to draw a picture of 
 a man on the ground, which represents the intended victim. 
 A little stick or similar instrument is thrust into the figure 
 in whatever part of the body they wish affected in the vic- 
 tim, and a little of the mixture from the bundle sprinkled on 
 the place; this is supposed to cause pain in the corresponding 
 part of his body. Then they set the time when the victim is 
 to die. 
 
 It is believed, that witches can assume the forms of four 
 dififerent animals — the bear, dog, owl and mole in succession. 
 Some claim that the raccoon should be placed in this list 
 instead of the mole, and opinions seem to differ as to the 
 exact list. When in the form of a mole, they can approach 
 their enemy vmseen. underground, the Indians say. 
 
 'Such a pouch is mentioned in [ones' "Fox Texts." Publications Am. Eth. Soc, 
 Vol. 1, p. 157. 
 
250 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL, IV. 
 
 The membership and activities of the society are kept 
 secret. The bundle is known as ma ni to wa thi wa ni'. 
 
 Our specimen shown in PI. XXXVII was wrapped in three 
 layers of calico of different patterns; then a woven sack (B), 
 4" X 5", made mainly of ravelings from woolen fabrics, on one 
 side of which are two deer-like figures in black on a gray 
 ground, flanked by zigzag patterns in red, green, gray and 
 yellow. On the reverse side between similar zigzags are four 
 smaller deer standing separately, above a herd of four deer, 
 the number of animals determined by the number of heads — 
 a rare pattern. On this side the deer are gray and the back- 
 ground black. Within this is a little buckskin pouch (A), 
 2^" X 2l", provided with a flap, lined with silk, and solidly 
 beaded with patterns in black, white, blue, red, green, yellow, 
 pink and purple. To the pouch is fastened a carrying strap 
 of blue and pink ribbon 3' 7f" long intended to pass across 
 the shoulder. Inside is a mole skin (the mole is one of the 
 animals whose form can be assumed by a witch) in which is 
 a paper package of Indian tobacco for incense, and another 
 containing two little buckskin packets of red paint mixed with 
 magic herbs together with a little wooden paddle for applying 
 it. The mole skin may be seen projecting from the pouch 
 in the illustration. 
 
M. R. HARRlNl'.TON — SACRED BrNDLp:s OF THE SAC AND FOX INDIANS. 251 
 
 SEPARATE AMULETS. 
 
 Besides the preceding, a few single amulets not con- 
 nected with any bundle were secured, all of them from the 
 Fox band living near Tama, Iowa. 
 
 2/7925. Only one of these was for war — a peculiar neck- 
 lace bought from Pucitan'ikwe, the Fox chief, who said it had 
 the power to make a man "not afraid to die." It consists of 
 a buckskin thong 4' 3" long, much blackened by age and 
 smoke, and bearing one eagle feather and fourteen bunches 
 of woodpecker (sp?) tail feathers, together with a little brass 
 bell. The thong has been wrapped with long strips of bird 
 quill, some of which are dyed green. 
 
 2/7848. A love amulet of an unusual sort was the magic 
 arm band bought from the woman Kickoikwa". The band 
 for encircling the arm or wrist is made of fur, apparently 
 otter, to which is fastened a bead-bordered strip of finer brown 
 fur, 111" long by If" wide, bearing at its lower end a packet 
 of love medicine paint, another of herb medicine of some kind 
 and a small brass bell. 
 
 2 8021. This small amulet, for general good luck, con- 
 sists of three red "mescal" beans in a tight buckskin packet, 
 with a round hole cut over each bean so that it can "look out." 
 Such amulets, I was told, could be worn attached to the hair 
 or clothing, but nowadays are usually carried in the pocket. 
 The Fox name is Mes kwi na da' wl non, or Red medicine. 
 
 This concludes the list of "powerful" objects from the 
 Sac and Fox. The next paper will be devoted to such matters 
 among the Pottawattomi, and perhaps also the Kickapoo, 
 Delaware and Shawnee. 
 
APPENDIX. 
 
 After the preceding paper was in proof Mr. Alanson 
 Skinner of the American Museum of Natural History kindly 
 sent me an account of the Sac and Fox sacred bundles, dating 
 from the first half of the nineteenth century, which he found 
 in the "Wisconsin Historical Collections." He says: "These 
 excerpts are taken from ' Documents relating to the Stockbridge 
 Mission,' 1825-48. Rev. Cutting Marsh is responsible for 
 these reports, which were sent to Scotland." 
 
 The first excerpt, dated 1834, gives part of a conversa- 
 tion between the missionary and the chief " Pow-we-sheak " 
 regarding the "Me-shaum" (mi cam') or sacred bundle.' 
 
 Pow-we-sheak. — The Great Spirit has given us our Me- 
 shaimi. How do you know this? Ans. — It is made known 
 to us by dreams when we fast. But cannot the bad spirit 
 speak in this way as well as the good? Ans. — But we know 
 when the good and when the bad spirit speaks. A great while 
 ago, says he, all of the nations leagued against us and we were 
 almost all cut oft", only a few lodges remained (referring to the 
 wars they had when in the region of Green Bay) and our 
 Me-shaum was all that saved us. 
 
 The second excerpt- comprises quite a pretentious account 
 of Sac and Fox religion, including their belief in sacred bundles. 
 Mr. Skinner states that most of the data refer to the Sac (Sauk) 
 at that time on the Mississippi. The account runs as follows: 
 
 Religious Rites and Ceremonies. 
 
 They are very scrupulous with regard to their religious 
 rites and ceremonies. I have as yet seen no Indians as much 
 so as they be. In the first place I shall commence with giving 
 
 'Wisconsin Historical Collections, 1834. Vol. XV, p. 120. 
 -Ibid., pp. 128-138. 
 
 (253) 
 
254 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 an account of their Me-shaum, which is sometimes called Grand 
 Medicine-bag. 
 
 The Me-shaum is a parcel or bundle in which are recorded 
 by knots in strings, stones, etc., and also by hieroglyphical 
 figures the names and wars of their gods in ancient times; and 
 their religious belief also or revelation which they suppose 
 was at first delivered to their ancestors by We-sah-kah their 
 tutelary god.^ 
 
 We-sah-kah is regarded in their mythology as the creator 
 of the new world after it had been destroyed by a flood. The 
 Me-shaum is held in high veneration; none are pennitted to 
 open or inspect it, except the one having the particular charge 
 of it. It is opened only in case of invocations to the Great 
 Spirit, in which dogs are often slain and offered in sacrifice. - 
 
 Ordinances of the Me-shau.m. 
 
 To fast every morning in the winter season. 
 
 To fast ten days in order to obtain signal revenge upon 
 an enemy. 
 
 To invoke and sacrifice every time a man has killed a bear 
 or some choice game. 
 
 That a woman shall not come into the lodge at certain 
 seasons (during her monthly courses) nor eat anything cooked 
 at the same fire in the lodge.'' 
 
 To give away property to the poor for the good of departed 
 relatives to the land of shades. 
 
 It teaches that the Great Spirit gave them the wild beasts 
 for their sustenance ; and required them to be forgiving towards 
 those belonging to their own family or nation if they have 
 received any injury, but that revenge must be taken upon an 
 enemy. These are some of the most important things required 
 
 ' We-sah-kah is very probably Noah. 
 
 - The dog feast is one of the most sacred feasts — no Indian not belonging to the Me- 
 shaum, or white person can witness it. 
 
 ■^ This superstitious custom has been observed by Indians from time immemorial and 
 the only reason they give for it is "their ancestors did so." 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAf AND FOX INDIANS. 255 
 
 by the Ale-shaum. It was formerly considered so sacred, 
 that it was hung upon the hmbs of a tree outside of the lodge 
 lest it should be polluted by an unclean woman. It was 
 fonnerly death for a white man to open and examine it. Some 
 years ago a white man near the De Bukes mines on the Mis- 
 sissippi seeing one hung upon a tree, was led by curiosity to 
 take it down and examine it in the absence of the Indians. 
 As soon as he took it down and opened it the children began 
 to cry to see their fathers' Me-shaimi profaned in such a 
 manner. When the Indians returned and found out what 
 had been done, they pursued after the man and he was obliged 
 to leave the country in order to save his life. 
 
 Names of Their Gods. 
 
 We-sah-kah — god of the earth. 
 
 Nah-pat-tay — brother of W. who being slain by the gods 
 of the sea, W. sent him to the land of shades or Clie-pah-nnmk, 
 where he still exists as chief of the shades. 
 
 Mah-she-ken-a-peck and Nah-me-pa-she — gods who in- 
 habit both land and water; and the 
 
 Ai-yam-woy — men of terrible size or giants. 
 
 Besides these inferior deities they recognize a Supreme 
 Being whom they call Ka-shuh-mah-nu-too — Great Spirit. 
 
 The Ai-yam-woy were a race of supernatural beings, 
 descendants of the gods of the sea and inhabited the ancient 
 world. 
 
 Traditions of the Me-sh.\um. 
 
 In process of time the Great Spirit addressed the spirits 
 on earth in the following manner: "Spirits of my breath I 
 have created you all to enjoy the earth and wide-spreading 
 waters, and with you I shall now make a division of them. 
 We-sah-kah shall possess the dry land and Nah-me-pa-she and 
 Mah-she-ken-a-peck the waters. But We-sah-kah shall be 
 chief and you shall obey him in all things, for to him I have 
 
256 UNIVERSITY MUSEl-M — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 given my terrestrial sphere to make war and peace with whom- 
 soever he will. At length he will become elated and say within 
 himself, I am the Great Spirit. Moreover, in memory of this 
 eventful day I shall create a race of beings after his own like- 
 ness." Accordingly mankind were created in the image of 
 We-sah-kah. After this the legions of spirits fiew from the 
 presence of the Great Spirit and inhabited their destined 
 places. To mankind was given knowledge and fire as a com- 
 pensation for their nakedness. To the beasts of the forest, 
 hair and fur and to the birds of the air, feathers. 
 
 Such were the times of old when mankind were under the 
 protection of We-sah-kah. 
 
 At length the Ai-yam-woy became very numerous and 
 overran both elements at their pleasure, so that the children 
 of We-sah-kah were in danger of being totally destroyed by 
 those terrible demi-gods. 
 
 We-sah-kah seeing this sent his brother to the gods of 
 the sea to remonstrate against the depredations committed 
 by their children amongst the race of the chief god of the 
 earth. But instead of listening they slew Nah-pat-tay; his 
 blood, however, ran out of the gulf and reached the dry land. 
 Immediately a drop fomied itself into a body and the shade of 
 Nah-pat-tay being present entered it and he became as before. 
 
 He then sought safety by flight, but was met by the Ai- 
 yam-woy who devoured him, leaving only one drop of blood. 
 We-sah-kah upon hearing of the death of his brother fasted 
 ten days^ and vowed destruction to the gods of the sea. At 
 the end of the tenth day We-sah-kah heard the voice of his 
 brother's shade at the Door of Life crying for entrance. But 
 he answered, "Go to the land of shades and there be chief of 
 men that shall die like yourself." (Nah-pat-tay, they suppose, 
 was the first who died and so was constituted chief of the shades 
 of mortals.) 
 
 ' This it is said is the reason why the Indians fast ten days, in order that, as We-sah- 
 kah did, they may obtain signal revenge upon their enemies. 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 257 
 
 The Flood. 
 
 After the departure of Nah-pat-tay's shade, We-sah-kah 
 prepared himself with the great spear, and went with the 
 speed of an eagle to fight the Ai-yam-woy, the murderers of 
 his brother. He met and slew them; this occasioned a war 
 with the gods which lasted for a long time. The gods of the 
 sea having the great deep at their disposal resolved upon 
 destroying We-sah-kah and his race even at the loss of their 
 own lives. A great council was therefore called for the pur- 
 pose, and all the chiefs were assembled and agreed upon the 
 destruction of the world by flood. We-sah-kah hearing of this 
 fasted again for ten days. At the end of the tenth day his 
 voice reached the Great Spirit, his prayer was heard and 
 answered and mankind, the beasts and birds, etc. were pre- 
 served. Then the waters began to overflow the plains and 
 We-sah-kah fled before them with his family, etc., until he 
 reached a high mountain. But the water soon overtook them 
 and he built a great raft upon which he put all kinds of crea- 
 tures and then let it loose, so it floated upon the surface of 
 the great waters. After a long time We-sah-kah began to be 
 sorry and fasted ten days. At the end of the tenth day he 
 dreamed he saw the dry land. Awaking out of sleep he sent 
 down the tortoise, but he returned without any clay; he then 
 sent down the muskrat, and he brought up clay between his 
 claws, out of which W. formed the dry land. Then mankind 
 and all the creatures which had been preserved were spread 
 abroad upon the face of it. They now lived in peace and 
 happiness because there were no Ai-yam-woy or any spirits 
 of destruction to trouble them, having all been exterminated 
 by the flood. 
 
 The End of We-sah-kah. 
 
 We-sah-kah was now sole chief of earth and mankind were 
 his children. At length the people became very numerous 
 and unable to remain together. They then separated under 
 
258 UNIVERSITY Ml'SEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 their fathers San-ke, Mash-qua-ke (Red Fox) and Ash-e-kan. 
 There was also one other but his name was blotted out from 
 amongst men on account of his offending We-sah-kah, because 
 not contented with long life, he asked not to suffer him to 
 die but live forever on the earth. This so incensed W. that 
 he immediately transformed him and his children into stones 
 and they remain so until the present, and their names are 
 forgotten by all the tribes of the earth. 
 
 The place was called Mixed Water, the dwelling of We- 
 sah-kah, from which these three fathers commenced their 
 journey towards the South, each tribe under his particular 
 father.' 
 
 Before the division took place We-sah-kah gave to each 
 father a Me-shaum, in which this narration is recorded by 
 songs. 
 
 Afterwards the Great Spirit met W. and forgetting that 
 he was a creature of the Great Spirit, told him that he had 
 destroyed the infernal spirits from off the earth and rebuilt 
 this new world by his own power. But the Great Spirit opened 
 his Me-shaum and showed W. the beginning of his existence; 
 at this he was ashamed and sorry and humbled himself for 
 ten days. Notwithstanding the Great Spirit disi'egarded his 
 invocations, and took him by the heel and cast him to the ends 
 of the earth, and put Po-po-na-te-se, god of winter, betwixt 
 him and the world to prevent his ever coming amongst man- 
 kind again. 
 
 Belief Respecting the Future State. 
 
 If an Indian fulfils during his lifetime the requirements 
 of the Me-shaum, he believes that at death he shall go to 
 Che-pah-munk or the happy land; but if bad he will not be 
 able to cross the bridge, which is no wider than a man's foot 
 and leads over the Mah-na-sa-no-ah or river of death. This 
 is a bottomless river and if the man has been wicked he is 
 
 ' They can give no account where the place of the Mixed Water is 
 
M. R. HARRINGTON SAfRED BUNDLES OK THE SAC AND FOX INDIANS. 239 
 
 attracted by it and plunges in, l)Ut if good it has no power 
 over him, and he passes in safety and joins the legion of Nah- 
 pat-tay, where he enjoys everlasting happiness. ***** 
 Che-pah-munk or the happy land is situated far at the 
 west and abounds in game of all kinds and whatsoever is 
 pleasing to the sight or taste. 
 
 Manner of Treating the Dead. 
 
 When a person dies, his face is painted red, his best 
 clothes are put on, and all is prepared the same as for a 
 journey. With the corpse is buried the implements of hunt- 
 ing, etc., as they suppose that all of these things are needed 
 in that world from "whose bourne no traveler returns." 
 
 About two years ago Ke-o-kuck, the head chief, lost his 
 nephew. A paling of stakes was made around the place 
 where the remains were to be deposited. The corpse was 
 then placed in a sitting posture after having been dressed in 
 the usual style (but was not buried), with his rifle, knife, etc., 
 all by his side. Kc-o-kuck then led up one of his best horses, 
 put the reins into the hands of the dead, and shot the horse. 
 A white man being present asked him why he did that. 
 "Because," says he, "I do not want to have him go on foot" — 
 meaning to the west. 
 
 They have no idea of the judgment after death or of a 
 future resurrection. Their dead are buried with the head 
 towards the west. 
 
 Sacred Feasts or Invocations. 
 
 These are numerous whilst they remain at their \-illages 
 and have anything with which to make them. 
 
 When a man makes a feast for the Great Spirit, he par- 
 takes of no part of it himself, although he may have fasted 
 for two days previous, bvit leaves his place or portion for the 
 Great Spirit and is engaged whilst it lasts in chanting the 
 sacred songs. If a dog gets so much as a bone of the meat 
 
260 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV. 
 
 which has been eaten it poUutes the feast, everything therefore 
 which is left is either burned or buried. 
 
 These feasts they cah invocations ( Mah-neh-tah-moan) 
 or worship of the Great Spirit. 
 
 When a man wishes to make a feast or have an invocation, 
 he sends for the Mam-e-she-may-kah (cooks) belonging to the 
 Me-shaum of which he is a member and they are told to make 
 the necessary preparations. If it is a dog-feast (which is the 
 most sacred) they kill the dog, etc., or if he has not sufficient 
 with which to make a feast they go round and beg until enough 
 is obtained. As soon as the kettles are put over the fire an 
 appointed number commence singing, keeping time by shaking 
 a gourd-shell which has something in it which rattles. The 
 place is previously enclosed with curtains if the lodge is large 
 and no one is permitted to enter it except such as belong to 
 the Me-shatmi or have a special invitation. 
 
 These sacred songs consist of only a few words, which are 
 repeated in a very devout manner, over and over, for a con- 
 siderable length of time; which forcibly reminds one of the 
 Saviour's injunction, "use not vain repetitions," etc. 
 
 A few of the aged women generally attend, and sometimes 
 respond to the sacred songs, emitting the sound through the 
 nose, which sounds more like persons in distress or deranged 
 than like devotion. 
 
 Returning one morning from a season of retirement to 
 Ap-pen-oore's (a Fox chief) lodge, where I stayed, I found a 
 party engaged in a sacred feast, and singing the sacred songs. 
 
 Ap-pen-oore then mentioned the design of them, etc. — 
 "Only a few words," says he, "of the songs are mentioned 
 which bring to mind the traditions delivered to our ancestors 
 by the gods and a speech is made at the close (of the feast) 
 which shows the meaning of them." The following is a trans- 
 lation of one which they were then singing, as given to me 
 by my interpreter. "Go and you shall have two horns upon 
 your forehead; and when you return your horns shall be blue 
 like the sky." The meaning of which seemed to be, go and 
 
M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 261 
 
 be masters of the beasts of the field, the fowls of the air, etc. 
 "At first," says A., "the Great Spirit made eight persons and 
 promised them two honis, but some time after he saw them and 
 they had only one. Our Me-shaum is the same to us when we 
 open it as the Book (the Bible) is to the white people, for by 
 it we learn what the gods delivered to our ancestors to be 
 handed down from generation to generation." 
 
 Attendance Upon a Feast or Invocation, August 11th. 
 
 This mom an invitation was sent to me by Ap-pen-oore 
 to attend; considering it as a mere matter of civility and not 
 as giving countenance to their superstitions I accepted of the 
 invitation. Considerable of preparation had been previously 
 made, the apartment carefully enclosed and was one of the 
 most sacred and ceremonious which I witnessed. At the 
 appointed time I went in. The sacred songs had all been sung 
 and all was silence for a few minutes. A. then made a speech 
 occupying some fifteen or twenty minutes, repeating, as I was 
 informed, the requisitions of the Ale-shaum. All listened very 
 attentively and occasionally responded by a loud grtnit. At 
 the close he ordered the cooks to serve the company, which 
 they did, deahng out to each individual his portion in a dish or 
 wooden bowl. When they took the kettles from the fire a ladle 
 full of the broth contained in them was taken out and one 
 went round the fire pouring a little of it into the fire very care- 
 fully as he went round. And each portion was also carried 
 once rottnd the fire before it was given to the individual. No 
 one began to eat until all were served, but each was engaged 
 in taking off the things with which the pieces of venison were 
 tied together, or else in stripping them to pieces as no knives 
 or forks were permitted to be used. These, as well as the use 
 of salt, are strictly forbidden by the rules of the Me-shaum, 
 and nothing except a spoon may be used. When all were in 
 readiness to eat, the kettles having been with much care turned 
 over at each end of the fire, each one, beginning at the head, 
 uttered a few words, which were thanks to the Mam-e-she- 
 
262 rxivERSiTV miseiwi — axthropolocical publications vol. iv. 
 
 mah-kah, and then began to eat. The same expression of 
 thanks was given at the close. Some, I observed, were unable 
 to eat their portion; such sent out and invited a friend to come 
 to their assistance, as nothing must be left which could be 
 eaten, and the remainder, viz., the strings and bones, were 
 all collected and burned in the fire, together with some stufif 
 taken from the Me-shaum, which was considered as a kind 
 of incense. Then followed a long speech or prayer by the 
 chief speaker and he was followed by the chief with another. 
 These speeches were said over in a solemn but hurried manner 
 and are used at every sacred feast. After all these and other 
 ceremonies also were performed, it was announced that the 
 feast was closed, and as each went out he went once round 
 the fire, the whole occupying an hour and a half or two hours. 
 
 These feasts are attended with great fomiality and serious- 
 ness and are considered as religious worship offered to the 
 Great Spirit, still they exert no moral influence whatever that 
 I could observe, either to restrain from doing wrong, or as 
 leading to that which is right in the sight of God. 
 
 One Indian who attended this feast was remarkably 
 scrupulous in observing every ceremony and in requiring others 
 also to do the same, and exceedingly troubled because my inter- 
 preter carried in a little salt for his own use. He told him that 
 he was a very bad man because he did it, worse than white 
 man, etc. This Indian only the day before I saw intoxicated, 
 but now he enters and partakes of the sacred feast as welcome 
 a guest as any other. However base their conduct or vile their 
 character may be, it does not disqualify for the enjoj'ment of 
 their most sacred privileges. So soon as an Indian rises to the 
 rank of a brave, and this he does whenever he has killed or 
 wounded an enemy in battle, he then can belong to the Me- 
 shaum and partake of the sacred feasts. 
 
 The religion of the Me-shaum is therefore peculiarly 
 adapted to their habits and manner of life. 
 
PLATES 
 
PLATE XX 
 
 A Mecabe'kwa, Sac and Fox priest and historian of 
 
 the Sacred Bundles, with his wife. 
 B WilHam Slcy'e, Peoria, expedition assistant, who 
 
 collected many of the Sacred Bundles. 
 C, D Co'kwiwa, a Sac and Fox Bundle owner. 
 
ANTHR. PUB. UNIV MUSEUM VOL. IV 
 
 SAC AND FOX INDIANS 
 
PLATE XXI 
 
 Ceremonial Bark-house of the Sac and Fox Bear 
 
 clan, also winter mat lodge. 
 Sac and Fox Bark -house where Sacred Bvmdles are 
 
 kept, with cooking arbor in front. The bark 
 
 walls of the house have been removed on 
 
 account of wami weather. 
 
ANTHR PUB UNIV MUSEUM VOL. IV 
 
 'W/ 
 
 
 ,:; i\---.jt. 
 . _.. „,. , VC! 
 
 miTipriii 
 
 B ' 
 
 CEREMONIAL HOUSES 
 
PLATE XXII 
 
 Sac and Fox "Dance to the Medicine of the Brave. 
 From Catlin. 
 
*il^^"^'^ 
 
PLATE XXIII 
 
 .Sac and Fox Indians emerging from sweat-house 
 before Sacred Bundle Ceremony. From paint- 
 ing by Ernest Spybuck, a Shawnee. 
 
 Preparing dogs for cooking, to be used in the feast 
 at a Sac and Fox Sacred Bundle Ceremony. 
 
ANTHR PUB. UNIV MUSEUM VOL IV 
 
 INDIAN DRAWINGS 
 
PLATE XXIV 
 
 Ceremonial House of the Fox clan, of the Sac and 
 Fox Indians, showing Sacred Bundle Dance in 
 progress. From a jminting by Ernest Spv- 
 buck, a Shawnee. 
 
PLATE XXV 
 
 War Bundle, closed, showing war whistles — Sac and 
 Fox Indians (2 8591). 
 
ill 
 
 I ^ O ' ''"' ^ 
 
 
 KEY TO PLATE XXVI 
 
 A 
 B 
 C 
 D 
 
 ?! 
 
 H 
 
 II 
 
 Wolf tail amulet. 
 Magic arm band of swan's down 
 Miniature war club, an amulet. 
 Part of net-work sash. 
 
 M Captive-leading rope, with quill deco- 
 ration. 
 
 () I Scalp-lock amulets of bird skins, feathers 
 
 P J and buffalo hair. 
 
 Q Scalp-lock amulet of swan's down. 
 
 R Sweetgrass used as incense. 
 1 swan's S \ Woven sacks containing medicine, etc., 
 
 T J packed in down. 
 
 U Piece of lava from woven sack. 
 Magic arm bands of buffalo skm. V Medicine package of birch bark. 
 
 W Medicine package of fawn skin. 
 Buffalo tail amulet. X Medicine package of buckskin. 
 
 Magic woven arm liamls. 
 
 Magic arm band nf fabric anc, 
 down. 
 
ANTHR PUB UNIV MUSEUM VOL IV 
 
 CONTENTS OF SAC AND FOX WAR BUNDLE 
 
s ^ —. Ijj J 
 
 o - « s -5 "^ >j 
 
 i; 0) 5 C c a! .2 
 
 C; ca CO m Ph PQ c^ 
 
 < 03 u C w fc< C 
 
KEY TO PLATE XXVIII 
 
 Weasel skin amulet on woven neck band. 
 
 Piece beaver skin with fur. 
 
 Piece dried meat. (?) 
 
 Piece buffalo bladder. 
 
 Packages of cedar leaves and herbs. 
 
 Woven sack in which above were kept. 
 
 Buffalo tail amulet. 
 
 Squirrel skin package of magic red paint. 
 
 Calico bags of cedar leaves. 
 
KEY TO PLATE XXIX 
 
 Deer hoof rattle, from Bundle 2/6371. 
 
 Drumstick, from Bundle 2/S452. 
 
 Drumstick, from Bundle 2/8591. 
 
 Gourd rattle, from Bundle 2/5311. 
 
 War whistle, from Bundle 2/6376. 
 
 War whistle, with buckskin neck band, from Bundle 2/8561. 
 
 War whistle, with woven neck band, from Bundle 2/8593. 
 
 Rattle sticks, used in Wolf Bundle ceremonies 2/7869. 
 
KEY TO PLATE XXX 
 
 A Buffalo hide head band with horns, from Bundle 2/8452. 
 
 B 1 
 
 P f Split woodpecker skin head bands, from Bundles 2/5317, 2/S561. 
 
 D Split hawk skin head band, from Bundle 2 '8591. 
 
KEY TO PI.A'IE XXXI 
 
 A Pari of (ktr hair head-ilress, from Bundle 2 S73S. 
 
 B Amulet of swan's down, liufFalo hair, feathers and ribbon, from 
 
 Bundle 2/6376. 
 C Amulet of bufTalo hair, feathers and ribbon, from Bundle 2/8591. 
 D Amulet of buffalo hair, feathers and ribbon, decorated with 
 
 ribbon and beadwork, from Bundle 2/8591. 
 li Amulet of swan's down, buffalo hair, feathers and ribbon, from 
 
 Bundle 2 6371. 
 
PLATE XXXII 
 
 Amulets from Sac and Fox War Biindles. 
 
 A Beaver skin head band, from Bundle 2/8593. 
 
 B Arm band, quill decoration, from Bimdlc 2/8591. 
 
ANTHR PUB UNIV MUSEUM VOL IV 
 
 PLATE XXXll 
 
 AMULETS FROM SAC AND FOX WAR BUNDLES 
 
KEY TO PLATE XXXI 11 
 
 Woven necklace, showing attachment of medicine 
 packets and feathers, from Bundle 2/8738. 
 
 Necklace, showing medicine packets and deer hair 
 fringe, from Bundle 2/5311. 
 
 Small bird skin wrapped in woven necklace, to which it 
 was doubtless once attached, from Bundle 2/6506. 
 
 Woven necklace, showing medicine packets, from Bun- 
 dle 2/6371. 
 
 Fawn skin cover for D. 
 
KEY TO PLATE XXXIV 
 
 A Buffalo hide arm band, from Bundle 2/S591. 
 
 B Buffalo tail arm band with medicine packets and quill decorations, from Bundle 2/8739. 
 
 C Buffalo tail, possibly arm band, with medicine packet and quill decoration, from Bundle 
 
 2/6373. 
 
 D Buffalo hide arm band with medicine packets, from Bundle 2/S59I. 
 
 E Buffalo hide arm band, from Bundle 2/6371. 
 
 F Buffalo tail amulet, with medicine packets, from Bundle 2/8561. 
 
 G Buffalo tail belt amulet, with medicine packet, from Bundle 2/8591. 
 
 H Buffalo tail belt amulet, with medicine packet, from Bundle 2/8591. 
 
 I White buffalo or steer tail belt amulet, with toggle for attachment, from Bundle 2/8534. 
 
KEY T(i PLATE XXXV 
 
 A Apron showing ribbon work, from Bundle 2/6376. 
 B Apron, from Bundle 2/8593. 
 
ANTHR PUB, UNIV MUSEUM VOL IV 
 
 PLATE XXXV 
 
 i 
 
 AMULETS FROM SAC AND FOX WAR BUNDLES 
 
B 
 
 KEY Tl.) I'l.ATE X.XXVI 
 
 Wooden charm in form of a deer's foot, from Bundle 2/8593. 
 
 Buffalo horn used as medicine cup, from Bundle 2/8591. 
 
 Woven bead garter, from Bundle 2/8738. 
 
 Captive leader of fibre, from Bundle 2/8591. 
 
 Captive leader of rawhide, end cut to resemble spear head, from Bundle 2/6506. 
 
 Spear head of iron, from Bundle 2/8738. 
 
 Quilled pouches, from Bundle 2/8452. 
 
 Fossil bone in wrapping, from Pouch H. 
 
KEY TO PLATE XXXVII 
 
 A Witch medicine in beaded pouch, from Bundle 2/637S. 
 
 B Woven sack, cover for witch medicine. 
 
 C Weasel skin amulet, from General Bundle 2/5327. 
 
 D 
 
 E 
 
 Magic plumes. 
 
 F Snuff box, containing herbs 
 
1T^„-" 
 
KEY TO PLATE XXXVIII 
 
 A Fetish, of wood. 
 
 C 
 
 F 
 
 G ( Packets containing medicine 
 
 H| 
 
 ;) 
 
 D 
 E 
 K 
 
 I.l 
 MJ 
 N Cloth sack, j 
 
 Ball of earth. 
 
 Amulet, consisting of thimble containing love medicine, attached to string of beads 
 
 Bits of root and wampum bead, from Sack N. 
 
 Woven sacks. 
 
 in which medicine and amulet were kept. 
 
KEY TO PLATE XXXIX 
 
 Woven sack of basswood fibre. 
 
 Fetish of baked clay. 
 
 Thimble containing love medicine. 
 
 Strip of beadwork. 
 
 Leather purse, empty. 
 
 Can containing herb mixture. 
 
 Medicine packages. 
 
ANTHR PUB UNIV MUSEUM VOL IV 
 
 PLATE XXXIX 
 
 CONTENTS OF FOX FETISH BUNDLE 
 
<rr'^' 
 
 KEY T(J PLA'i-E XL 
 
 A Wooden fetish, representing warrior, with stone knife, plume, whistle, blanket 
 
 and cleor hair pillow, from Bundle 2/8603. 
 H Kepnwluetion (?) of fetish, representing the turtle, from Bun<lle 2 .S60.^. 
 
ANTHR PUB, UNIV, MUSEUM VOL. IV 
 
 PLATE XL 
 
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 FOX FETISHES 
 
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