ing held in the left hand, while, with a piece of bone in
the right, which a medicine man draws over the notches, sounds as
discordant and grating as possible are created.

The squaws dance around the scalps in concentric circles, in groups of
from four to twelve together, pressing their shoulders against each
other, and at every stroke of the drum raising themselves to their
utmost height, hopping and sliding a short distance to the left,
singing all the time with the medicine men. They keep time perfectly. In
the centre, the scalps are attached to a pole stuck in the ground, or
else carried on the shoulders of some of the squaws. The scalp is
stretched on a hoop, and the pole to which it is attached is several
feet long. It is also covered with vermilion or red earth, and
ornamented with feathers, ribbons, beads, and other trinkets, and
usually a pair of scissors or a comb. After dancing for a few minutes,
the squaws stop to rest. During this interval one of the squaws, who has
had a son, husband, or brother killed by a warrior of the tribe from
which the scalp she holds was taken, will relate the particulars of his
death, and wind up by saying, "Whose scalp have I now on my shoulders?"
At this moment there is a general shout, and the dance again commences.
This ceremony continues sometimes, at intervals, for months; usually
during the warm weather. After the dance is done, the scalp is buried or
put up on the scaffold with some of the deceased of the tribe who took
the scalp. So much for the scalp dance--a high religious ceremony, not,
as some suppose, a mere amusement.

The Sacred Feast is given in honor of the sacred medicine, and is always
given by medicine-men or women who are initiated into the mysteries of
the medicine dance. The medicine men are invariably the greatest rascals
of the band, yet the utmost respect is shown them. Every one fears the
power of a medicine man. When a medicine man intends giving a feast, he
goes or sends to the persons whom he wishes to invite. When all are
assembled, the giver of the feast opens the medicine bag with some
formality. The pipe is lit and smoked by all present; but it is first
offered to the Great Spirit. After the smoking, food is placed in wooden
bowls, or other vessels that visitors may have brought; for it is not a
breach of etiquette to bring dishes with you to the feast. When all are
served, the word is given to commence eating, and those that cannot eat
all tha