When all have assembled the planner of the expedition addresses the company. "Ho! my friends, my friend and I have invited you to a feast, because we wish to go on the war-path." Then the young men say: "Friend, in what direction shall we go"? The host replies, "We desire to go to the place whither they have taken our horses."
Then each one who is willing to go, replies thus: "Yes, my friend, I am willing." But he who is unwilling replies, "My friend, I do not wish to go. I am unwilling." Sometimes the host says, "Let us go by such a day. Prepare yourselves."
The food generally consists of dried meat and corn. [P]á¢in-nanpájĭ said that he boiled fresh venison.
According to [P]á¢in-nanpájĭ, the host sat singing sacred songs, while the leaders of those who were not going with the party sat singing dancing songs. Four times was the song passed around, and they used to dance four times. When the singing was concluded all ate, including the giver of the feast. This is denied by La Flèche and Two Crows. (See § [196].)
A round bundle of grass is placed on each side of the stick on which the kettle is hung. The bundles are intended for wiping the mouths and hands of the men after they have finished eating. At the proper time, each messenger takes up a bundle of the grass and hands it to the nudanhañga on his side of the fire-place. When the nudanhañga have wiped their faces and hands they hand the bundles to their next neighbors, and from these two they are passed in succession around to the door. Then the bundles are put together, and handed again to one of the nudanhañga, for the purpose of wiping his bowl and spoon, passing from him and his associate to the men on the left of the fire-place, thence by the entrance to those on the right of the fire-place to the nudanhañga. Then the messengers receive the bundle, and use it for wiping out the kettle or kettles. Then the host says, "Now! enough! Take ye it." Then the wag¢a put the grass in the fire, making a great smoke. Whereupon the host and his associate exclaim, "Hold your bowls over the smoke." All arise to their feet, and thrust their bowls into the smoke. Each one tries to anticipate the rest, so the bowls are knocked against one another, making a great noise. This confusion is increased by each man crying out for himself, addressing the Wakanda, or deity of the thunder, who is supposed by some to be the god of war. One says, "Núdanhañgá, win´ t'éa¢ě támiñke."—O war-chief! I will kill one. Another, "Núdanhañgá, cañ´ge wáb¢ize ag¢í."—O war-chief! I have come back with horses which I have taken. (This and the following are really prayers for the accomplishment of the acts mentioned.) Another: "Núdanhañgá, [p]á win b¢íqan."—O war-chief! I have pulled a head, and broken it off. Another, "Núdanhañgá, ásku u¢ízanqti win b¢íze hă."—O war-chief! I, myself, have taken one by the very middle of his scalp-lock. Another, "Ú ¢iñgě´qti, núdanhañgá, win´ ub¢an´."—O war chief! I have taken hold of one who did not receive a wound. And another, "Ábag¢aqti éde ub¢an´ hă."—He drew back as he was very doubtful of success (in injuring me?), but I (advanced and) took hold of him. Those sitting around and gazing at the speakers are laughing. These lookers on are such as have refused to join the party. Then the guests pass in regular order around the circle, following the course of the sun, and passing before the host as they file out at the entrance. Each one has to go all around before he leaves the lodge.
§ 189. This feasting is generally continued four days (or nights); but if the occasion be an urgent one the men make hasty preparations, and may depart in less than four days. Each nudanhañgá boils the food for one night's feast; and what he prepares must differ from what is boiled by the other. Sometimes two leaders boil together on the same day; sometimes they take separate days, and sometimes when they boil on separate days they observe no fixed order, i. e., the first leader may boil for two days in succession, then the second for one or two, or the second leader may begin and the first follow on the next day, and so on. When the supply of food fails the host may tell some of the wagáq¢an or servants (who may be the messengers) to go after game.
§ 190. Preparation for starting.—Each warrior makes up a bundle composed of about fifteen pairs of moccasins, with sinew, an awl, and a sack of provisions, consisting of corn which has been parched. The latter is sometimes pounded and mixed with fat and salt. This is prepared by the women several days in advance of the time for departure. If the warriors leave in haste, not having time to wait for the sewing of the moccasins, the latter are merely cut out by the women. [P]a¢in-nanpajĭ said that nearly all of the party had some object which was sacred, which they carried either in the belt or over one shoulder and under the opposite arm. La Flèche and Two Crows deny this, but they tell of such medicine in connection with the [P]a¢in-wasabe society. (See Chapter [X].)
§ 191. Secret departure.—The departure takes place at night. Each man tries to slip off in the darkness by himself, without being suspected by any one. The leaders do not wish many to follow lest they should prove disobedient and cause the enemy to detect their proximity.
Another reason for keeping the proposed expedition a secret from all but the guests is the fear least the chiefs should hear of it. The chiefs frequently oppose such undertakings, and try to keep the young men from the war-path. If they learn of the war feast they send a man to find out whither the party intends going. Then the leaders are invited to meet the chiefs. On their arrival they find presents have been put in the middle of the lodge to induce them to abandon their expedition. (See Two Crows' war story, in Contributions to North American Ethnology, Vol. VI, Part I.)
The next day the people in the village say, "Han´adi nudan´ a¢a´-bikeamá."—It is said that last night they went off in a line on the war-path.