[152] Compare Miss Fletcher, in Proc. Am. Assoc. Adv. Sci., 1882, p. 581.
[153] Miss Fletcher says, in Proc. Am. Assoc. Adv. Sci., 1882, p. 580, “The people camp in a circle, with a large opening at the east. In 1882 over 9,000 Indians were so camped, the diameter of the circle being over three-quarters of a mile wide.”
[154] Miss Fletcher’s account (Proc. Am. Assoc. Adv. Sci., p. 582) names the fourth day as that on which they sought for the sun pole.
[155] Miss Fletcher (Proc. Am. Assoc. Adv. Sci., 1882, p. 580) states that “the tent set apart for the consecrating ceremonies, which take place after sunset of the first day, was pitched within the line of tents, on the site formerly assigned to one of the sacred tents.”
[156] The author heard about this medicine in 1873, from a Ponka chief, one of the leaders of a dancing society. It is a bulbous root, which grows near the place where the sun pole is planted.
[157] With this compare the Omaha act, uiȼaⁿ, in the Iñke-sabĕ dance after the sham fight, Om. Soc., in 3d. Ann. Rept. Bur. Ethn., p. 299.
[158] See Miss Fletcher, Proc. Am. Assoc. Adv. Sci., 1882, p. 582.
[159] See § 28, the Kansa ceremony of the waqpele gaxe, and Om. Soc., in 3d An. Rept. Bur. Ethn., pp. 234, 297.
[160] Contr. N. A. Ethn., vol. VI, 470, 12-15; and Om. Soc., p. 296.
[161] Miss Fletcher states that the sun pole is carried to the camp on a litter of sticks, and must not be handled or stepped over. Op. cit., p. 582.