According to [P]a¢in-nanpajĭ, the principal captains tie pieces of twisted grass around their wrists and ankles, and wear other pieces around their heads. This refers to the Thunder god. Two Crows says that he never did this.
§ 198. Opening of the bags.—When the principal captains wish to open their sacred bags, they assemble their followers in a circle, making them sit down. Any of the followers or servants (the terms are interchangeable) may be ordered to make an "ujéʇi" in the center of the circle, by pulling up the grass, then making a hole in the ground. Then the sacred bags are laid at the feet of the principal captains, each one of whom opens his own bag, holding the mouth of the bird towards the foe, even when some of the warriors are going to steal horses.
§ 199. Policemen or Wanáce.—These are selected after the party has left the village, sometimes during the next day or night, sometimes on the second day. The appointments are made by the principle captains. If the war-party be a small one, few policemen (from seven to ten) are appointed; but if it is a large party, many are appointed, perhaps twenty. There is never any fixed number; but circumstances always determine how many are required. For a small party, two wanáce-nudan´hañga, or captains of police, are appointed, to whom the principal captains say, "Wanáce ¢anúdanhañ´ga taté," You shall be captains of the police. Each of these wanáce-nudan´hañga has several wanáce at his command. When any of the warriors are disobedient, or are disposed to lag behind the rest, the policemen hit them at the command of their own captains, the wanáce-nudan´hañga. When the wanáce see that the men are straggling, they cry, "Wan<! wan<!" On hearing this, the warriors say, "The policemen are calling"; so they run towards the main body.
§ 200. Order of march for any war party.—The scouts, or wadan´be-ma, go from two to four miles in advance during the day. There are only two of these when the party is a small one; but a large party has four. These scouts are sent ahead as soon as they have eaten their breakfasts. They do not always go straight ahead. Should they come to a hill, they do not ascend, preferring to make a detour by going along a "skída," or high level forming an opening between two hills. If, when they reach there, they detect no signs of a foe, they continue on their way. Some of the warriors may go out as scouts of their own accord, before requested to do so by the captains.
§ 201. When there is a large party, the two nudan´hañga-jiñ´ga, or minor captains, bearing the sacred bags, go about a hundred yards in advance of the others. Then march the captains, and after them follow the warriors and those who are the servants of the captains. Each captain has his servant, who carries his captain's baggage and rations, waits on him, brings him food and water, and makes his couch when they camp for the night. As the day advances and the warriors become tired, they drop behind. Then the captains order those near them to halt and sit down. If there are bearers of the wa¢ixabe, they are the first to take their seats at the command of the captains, who sit next to them. Then the nearest warriors are seated, and so on, as they come together. Those in the rear sit where they please. It is important for the party to keep together, for they might be exterminated if attacked when the men are scattered. As soon as those in the rear have overtaken the rest, all arise and resume the march.
The scouts having gone to the place designated, return to report, and two of the captains go ahead to meet them. Having reported whether they have seen traces of an enemy or of game, etc., they are relieved, and others are sent ahead in their places. This change of day scouts takes place as many times as the circumstances require. One of the men who bears the kettle on his back, acts as if he were a captain, addressing the warriors thus: "Ho, warriors! bring me water," or, "Ho, warriors! bring me some wood."
§ 202. Songs.—Sometimes when a man thinks that he will die fighting the enemy he sings different songs. One of these songs given by [P]a¢in-nanpajĭ, was intended to infuriate the warriors. He said that it was the "Captive song," and was not regarded as sacred. Though he said that it was sung by one of the wanáce-nudanhañga, as he danced around the marching warriors, that is doubted by La Flèche and Two Crows, who said that one of the nudanhañga was not always singing and dancing around the others. The song, as sung, differs from the spoken words.
Nan´ku-¢é han´-¢in-bi-go+ (i. e., Nan´-ku-¢ě-an-¢in´-i-gă) Nan´ku-¢é han´-¢in-bi-go+ Hó, nú-dan-hañ-gá, ʇan´-be tě U-á-hi-ta-má-ji no+ (i. e., Uahita-majĭ á¢a u+!) Nú-dan-hañ-gá, nan´-ku-¢é-han´-¢in-bi-go+
It may be translated thus:
O make us quicken our steps! O make us quicken our steps! Ho, O war chief! When I see him I shall have my heart's desire! O war chief, make us quicken our steps!