faithful sentinels, has retired to the water below. The god of thunder sends his lightning after him at the foot of the tree, but coming in contact with the water it is lost. The god of the forest then ascends the tree, and hurls his lightning with much skill and force at the god of thunder, so as to bring him down a victim at his feet. There being a great many gods of thunder, the killing of one, now and then, does not exterminate them. The god of the forest being considered superior to the god of thunder the latter seldom attacks the former, but passes his abode at a great distance. The Dakotas say that thunder is a large bird flying through the air and the noise we hear is the fluttering of the old and young birds. The old one is wise, and will not injure the Indians, but the young ones are foolish and do all the mischief they can. The name of the thundergod is Wah-keen-yon and signifies flyer.

III. The Wakinyan (Wah-keen-yon). The name of this class of gods signifies flyer, from the verb kingan, to fly. As the night hawk produces a hollow, jarring sound by a peculiar motion of the wings, so the Wakinyan produces the thunder which the Dakotas denominate "the voice of the Wakinyan." It is said by some that there are three varieties of the external manifestation of these gods, and others say that there are four varieties; in character they are, however, but one. One of these varieties, in form is black, with a very long beak, and four joints in each pinion; another is yellow, beakless, and has also four joints in each pinion, but only six quills; the third, which is of scarlet color, is remarkable for the length of its wings, each of which contains eight joints; and the fourth is blue, globular, and has no face, eyes, nor ears; but immediately above where the face should appear, is a semi-circular line, resembling an inverted half-moon, from below which project two chains of lightning, which diverge from each other as they descend. Two plumes, like soft down coming out just above the chains of lightning serve for wings. Each of these varieties represent a numerous race. The Wakinyan created wild

rice, and one variety of prairie grass, the seed of which, in shape, bears a strong resemblance to rice. At the western extremity of the earth (which is a circular plain surrounded by water) is a high mountain, surmounted by a beautiful mound, on the summit of which is the dwelling place of Wakinyan. Watches are stationed at each doorway of their dwelling, one of which opens towards each of the four cardinal points. A butterfly stands at the east opening, at the west a bear, a reindeer at the north, and a beaver at the south. Except the head each of these watchers is enveloped in scarlet down.

The Wakinyan are ruthless and destructive in their character, and they ever exert their mighty power for the gratification of their ruling propensity, at the expense of whatever may come in their way. The enmity which exists among all the classes or races of the gods, is like that which is seen to exist among the different Indian tribes; but the Wakinyan and Onkteri bear a particular hatred to each other, which is hereditary and deep-rooted, like that which exists between the Dakotas and Ojibwas, and neither can resist the tonwan of each other's wakan. It is unsafe for either to cross the other's track. The fossil remains of the

found by the Dakotas,

mastodon, which are sometimes they confidently believe to be the bones of the Onkteri, and they are preserved by them most sacredly, and are universally esteemed for their wakan qualities, being used with wonderful effect as a sanitive medicine. The Wakinyan are the Dakota's chief war-gods, from whom they have received the spear and tomahawk, and those points which will shield them from harm when exposed to the murderous weapons of their enemies.

IV. Whitte-ko-kah-gah, is the god of the grass or weeds. The proper translation of the word is, "to make crazy.' This god, they say, is formed from a coarse kind of weed, called pajee-ko-tah, which has the power of giving them fits, or making them crazy, and also of giving them success in hunting. This god is represented in the figure of a

man.

In his right hand he holds a rattle of deers' hoofs.

There are sixty-four deer claws in this rattle, as they say, the deer claws of eight deers. In his left hand he carries a bow and arrow; and although the arrow is made blunt by chewing it, still he can send it through the largest animal. From his cap are streaks of lightning, so brilliant as to dazzle the eyes of animals, and thus enable him to approach close to them. In his mouth is a whistle, which is used in the dance to invoke the assistance of this god, which is done when the Indians have bad luck in hunting.

V. Wa-hun-de-dan, or the Aurora Borealis, or Old Woman, or Goddess of War. In going to war the Dakota chief invokes this god. The same appears to him and instructs him how to act, where he will find the enemy, their condition, the success and misfortune that will attend the war party. The goddess is represented with hoofs on her arms; and as many of these as she throws to the ground indicate the number of scalps the party will take. If the party is to have bad luck she will throw to the ground as many broken arrows as there will be warriors killed and wounded.

VI. Takuxkanxkan (Tah-koo-shkan-shkan). This god is invisible and ubiquitous. The name signifies "that which stirs." In cunning and passion, the Takuxhanxkan exceeds any of the other gods, and has a controlling influence over both intellect and instinct. He resides in the consecrated spear and tomahawk, in boulders (which are hence universally venerated by the Dakotas), and in the "Four Winds." The ceremony of the vapor bath is a sort of sacrifice to this god. He is never better pleased than when men fall in battle, or otherwise. The object of that strange ceremony of the Dakotas, in which the performer, being bound hand and foot with the greatest care, is suddenly unbound by an invisible agent, is to obtain an interview with this object of Dakota superstition, instead of the Great Spirit, as Carver supposed when he witnessed its performance, as related in his book of travels among the Indians. Subordinate to the Takuxkanxkan, are the

buzzard, raven, fox, wolf, and some other animals of similar nature.

VII. The Heyoka (Hay-o-kah). Of the Heyoka, like the Wakinyan, there are said to be four external forms; but it would be tedious to particularize. They are represented as being armed with bows and arrows, and deerhoof rattlers, into which is infused the electric fluid; and one carries a drum, which is filled with the same. For a drumstick a Wakinyan is used, the tail serving for a handle. One of the varieties of these gods, like Takuxkanxkan, is invisible; it is the gentle whirlwind. By the virtue of their medicines and tonwan powers, they aid men in seeking the gratification of their libidinous passions, in the chase, in inflicting diseases, and in restoring health. The nature of the Heyoka is the opposite of nature, i. e., they express joy by sighs and groans, and sorrow by laughter; they shiver when warm, and pant and perspire when cold; they feel perfect assurance in danger, and are terrified when safe; falsehood, to them, is truth, and truth is falsehood; good is their evil, and evil their good. I might proceed with almost endless specification of Dakota deities, but those already mentioned will suffice for the present purpose.

In these, and divinities like these, as various as their imaginations can create, or their wants demand, the Dakotas find all that they desire. The abilities and powers of the gods combined, are the abilities and powers of the medicine-men.

CHAPTER VIII.

WHAT USE DOES THE MEDICINE-MAN MAKE OF HIS POWERS.

It would doubtless be impossible, says Gideon H. Pond, in Schoolcraft's History of the Indian Tribes, for the wakan-man to substantiate his claims with an intelligent and enlightened people, but it is not even difficult to do it

among such a people as the Dakotas. Ignorance is emphatically the mother of credulity; and no absurdity is too great to be heartily received by an ignorant savage, when proposed by one of artful cunning; and such the persons in question generally are, who combine their talents for the benefit of the craft. The blind savage finds himself in a world of mysteries, oppressed with a consciousness that he comprehends nothing. The earth on which he treads teems with life incomprehensible. It is without doubt wakan. In the springs which never cease to flow, and yet are always full, he recognizes the "breathing places" of the gods. When he raises his eyes to heaven, he is overwhelmed with mysteries; for the sun, moon, and stars are so many gods and goddesses to gaze upon him. The beast which he pursues to-day shuns him with the ability of an intelligent being, and to-morrow seems deprived of all power to escape from him. beholds one man seized 'with a violent disease, and in a few hours expire in agony, while another almost imperceptibly wastes away through long years and then dies. One he sees prostrated with racking pain in an instant, and then as suddenly restored to ease and vigor, while another drops away unnotified of death's approach, and without any cause which he can perceive. Pains which are excruciating will seize upon one part of the body at one monent at the next, leap to another part, and then vanish. He finds himself a creature of ten thousand wants, which he knows not how to supply, and exposed to innumerable evils, which he can not avoid.

He

All these and thousands of other things like these, to the Indian are tangible facts; and under their influence his character is formed. As, therefore, the tinder is susceptible of ignition, so the Indian mind is ready for deception, and hails with joy one who claims to comprehend these mysteries, to be able to contribute to the supply of all these wants, and successfully to contend with all these intolerable evils; and we are prepared to expect that the wakan-man will put bridles into the mouths of their