§ 113. Immediately after the production of the earth and men, the Unkteḣi gave the Indians the mystery sack and instituted the Wakan waćipi or mystery dance. They ordained that the sack should consist of the skin of the otter, raccoon, weasel, squirrel, loon, one variety of fish, and of serpents. It was also ordained that the sack should contain four species of medicines of wakan qualities, which should represent fowls, medicinal herbs, medicinal trees, and quadrupeds. The down of the female swan represents the first, and may be seen at the time of the dance inserted in the nose of the sack. Grass roots represent the second, bark from the roots of the trees the third, and hair from the back or head of a buffalo the fourth. These are carefully preserved in the sack. From this combination proceeds a wakan influence so powerful that no human being, unassisted, can resist it.
Those who violated their obligations as members of the Mystery dance, were sure of punishment. If they went into forests, the black owl was there, as a servant of the Unkteḣi; if they descended into the earth, they encountered the serpent; if they ascended into the air, the eagle would pursue and overtake them; and if they ventured into the water, there were the Unkteḣi themselves.[112] An account of the mystery or medicine dance is given by Pond, op. cit., pp. 37-41.
“Those Dakotas,” said Lynd, “who belong to the medicine dance esteem the Unkteḣi as the greatest divinity. Among the eastern Dakotas the medicine dance appears to have taken the place of these more barbarous ceremonies (i. e., the self-tortures of the hanmdepi, piercing of the flesh, etc.)—among the Winnebagoes entirely.”
The Omaha do not have the sun dance, but the wacicka aȼiⁿ, answering to the Dakota mystery dance, is said to be of ancient use among them.
“Indeed, the medicine dance, though an intrusive religious form, may be considered as an elevating and enlightening religion in comparison with the hanmdepi.”[113]
THE MINIWATU.
§ 114. The Teton Dakota tell of the Miniwatu, Wamnitu,[114] and Mini waśiću, all of which are probably names for the same class of monsters, the last meaning “Water God or Guardian Spirit.” These powers are said to be horned water monsters with four legs each. “They make waves by pushing the water toward the lowlands; therefore, the Indians prefer to encamp on or near the bluffs. They fear to swim the Missouri River on account of the water monsters, who can draw people into their mouths.” Can these be the Unkteḣi, whom the Teton call Uŋkćeġila?
§ 115. “Long ago,” according to Bushotter, “the people saw a strange thing in the Missouri River. At night there was some red object, shining like fire, making the water roar as it passed upstream. Should any one see the monster by daylight he became crazy soon after, writhing as with pain, and dying. One man who said that he saw the monster described it thus: ‘It has red hair all over, and one eye. A horn is in the middle of its forehead, and its body resembles that of a buffalo.’[115] Its backbone is like a cross-cut saw, being flat and notched like a saw or cog wheel. When one sees it he gets bewildered, and his eyes close at once. He is crazy for a day, and then he dies. The Teton think that this matter is still in the river, and they call it the Miniwatu or water monster. They think that it causes the ice on the river to break up in the spring of the year.”[116]
The Teton say that the bones of the Uŋkćeġila are now found in the bluffs of Nebraska and Dakota.