The shell, which is regarded as an object of great sanctity and superstitious reverence, by the whole nation, has been transmitted from the ancestry of this band, and its origin is unknown. A skin lodge or temple is appropriated for its preservation, in which a person constantly resides, charged with the care of it, and appointed its guard. It is placed upon a stand, and is never suffered to touch the earth. It is concealed from the sight by several envelops, which are composed of strands of the proper skins, plaited and joined together in the form of a mat. The whole constitutes a parcel of considerable size, from which various articles are suspended, such as tobacco and roots of certain plants.
No person dares to open all the coverings of this sacred deposit, in order to expose the shell to view. {48} Tradition informs them, that curiosity induced three different persons to examine the mysterious shell, who were immediately punished for their profanation, by instant and total loss of sight. The last of these offenders, whose name is Ish-ka-tappe, is still living. It was ten years since that he attempted to unveil the sacred shell, but, like his predecessors, he was visited by blindness, which still continues, and is attributed by the Indians, as well as by himself, to his committing of the forbidden act.
This shell is taken with the band to all the national hunts, and is transported by means of a hoppas on the back of a man.
Previously to undertaking a national expedition against an enemy, the sacred shell is consulted as an oracle. For this purpose, the magi of the band seat themselves around the great medicine lodge, the lower part of which is then thrown up like curtains, and the exterior envelop is carefully removed from the mysterious parcel, that the shell may receive air. A portion of the tobacco, consecrated by being long suspended to the skin mats, or coverings of the shell, is now taken and distributed to the magi, who fill their pipes with it, to smoke to the great medicine. During this ceremony, an individual occasionally inclines his head forward, and listens attentively to catch some sound which he expects to issue from the shell. At length some one imagines that he hears a sound like that of a forced expiration of air from the lungs, or like the noise made by the report of a gun at a great distance. This is considered as a favourable omen, and the nation prepare for the projected expedition with a confidence of success. But, on the contrary, should no sound be perceived, the issue of the expedition would be considered doubtful.
2. Enk-ka-sa-ba.—This band will not eat red maize. They ascribe to their family the greatest antiquity, and declare that their first man emerged {49} from the water, with an ear of red maize in his hand. The principal chief is Ishkatappe.
3. Wa-sa-ba-eta-je; or, those who do not touch bears.—This band refrains from eating the flesh of bears.
4. Ka-e-ta-je, or those who do not touch turtles or tortoises.
5. Wa-jinga-e-ta-je, or those who do not touch any kind of bird, excepting the war-eagle.
6. Hun-guh.—This band does not eat white cranes, as the down of that bird is their medicine.
7. Kon-za.—This band must not touch the green clay, or even verdigrise, both of which are used as pigments by the other bands, for ornamenting their persons.