When the candidates are allowed to eat, the attendant feeds them. No one can be loquacious within the tent of preparation. If a dog or person approaches the tent, the offender is chased away before he can reach it. No spectators are allowed to enter the tent. And this regulation is enforced by blows, whenever anyone attempts to violate it.
EXPEDITION TO THE MYSTERY TREE.
§ 160. The next morning, which is that of the fifth day, they prepare to go after the tree that is to serve as the sun pole.[158] The married and single men, the boys, and even the women, are all ordered to go [horseback]. Whoever is able to move rapidly accompanies the party. When the chosen persons go to fell the mystery tree they rush on it as they would upon a real enemy, just as tradition relates that the Omaha and Ponka rushed on their sacred tree. (See § 42.)[159] Then they turn quickly and run from it until they arrive at the other side of the hill (nearest to the mystery tree), after which they return to the tree.[160] They tie leaves together very tightly, making a mark of the bundle, assaulting it in turn as a foe.
§ 161. The tree is reached by noon. The persons chosen to fell it whisper to one another as they assemble around it. They approach some one who has a child, and take hold of him. Then they bring robes and other goods which they spread on the ground, and on the pile they seat the child, who is sometimes a small girl, or even a large one.
FELLING THE TREE.
§ 162. Each of the chosen men takes his turn in striking the tree. Every one must first tell his exploits, then he brandishes the ax three times without striking a blow, after which he strikes the tree once, and only once, making a gash. He leaves the ax sticking in the tree, whence it is removed by the next man. He who leaves the ax in the tree is by this act considered to make a present of a horse to some one. As soon as he gives the blow, his father (or some near kinsman) approaches and hands him a stick, whereupon the young man returns it, asking him to give it to such a one, calling him by name. For instance, let us suppose that a young man, Mato ćuwi maza, Grizzly bear with an Iron Side, requests that his stick be given to Psića waŋkantuya, or Leaping High. The old man who is employed as the crier goes to the camp and sings thus: “Mato ćuwi maza í-ya-ha-he+! Mato ćuwi maza í-ya-ha-he+!”. The last word is a sign of a brave deed on the part of the donor, and it is so understood by every one. On reaching the tent of the other man, the crier says, “Psića waŋkantuya śuŋkawakaŋ waŋ hiyo u ye+! Mato ćuwi maza ćaŋ-wakaŋ kaksa ȼa taśuŋke waŋ hiyo u ye+!” i. e., “O Leaping High, a horse is brought to you! A horse is brought to you because Mato ćuwi maza has given a blow to the mystery tree!” On hearing this, Psića waŋkantuya says, “Há-ye,” or “Thanks!” as he extends his hands with the palms towards the crier; and he brings them down toward the ground and takes the stick representing the horse. Then the crier passes along around the circle, singing the praises of the donor, and naming the man who has received the present.
§ 163. After all the chosen men have told of their deeds, and have performed their parts, the women select a man to speak of what generous things they have done, and when he has spoken, the larger women who are able to fell trees rise to their feet, and take their turns in giving one blow apiece to the tree. By the time that all the women have struck the tree it falls, and all present shout and sing. Many presents are made, and some of the people wail, making the entire forest echo their voices. Then those men who are selected for that purpose cut off all the limbs of the tree except the highest one, and they do not disturb the tree top. Wherever a branch is cut off they rub red paint on the wound.
§ 164. They make a bundle of some wood in imitation of that for which they have prayed, and hang it crosswise from the fork of the tree. Above the bundle they suspend a scarlet blanket, a buffalo robe or a weasel skin, and under the bundle they fasten two pieces of dried buffalo hide, one being cut in the shape of a buffalo, and the other in that of a man.
Though Bushotter did not state the circumstance, it is remarkable that both the figures have the membrum virile rigid. The author learned about this from two trustworthy persons, who obtained all the paraphernalia of the sun dance, and one of them, Capt. John G. Bourke, U. S. Army, showed him the figures of the man and buffalo used at the sun dance at Red Cloud Agency, in 1882. In the former figure, the lingam is of abnormal size. The connection between the phallic cult and the sun is obvious to the student. (See §§ 19, 132, 146, 155, 169, 170, 176).