got up to dance. After the dance the leaders told the Rabbits all about their war deeds. If one leader died, the other nominated a successor, and if the boys agreed all went to this man's place, seized him and led him to their tipi.

The day before a feast one of the leaders would ride about, announcing that such-and-such a boy had invited the Rabbits for a dance and feast the next day.

In accordance with Mr. Mooney's statement that the boys of the society "were drilled in their future duties as warriors by certain old men," Martinez compares the Rabbit organization to a school. The leaders would rise and say: "When I was young like you, I was a little Rabbit, when I got older I went and stole horses, took scalps, etc."

Martinez says that every once in a while nowadays he hears the father of some sick child say, "If he recovers, I'll call the Rabbits together." Then, if the child gets well, the father will entertain the boys with a feast, and the Indians believe that the promise was the cause of the recovery. In the old days the Indians used to do the same thing in corresponding cases.

The Rabbits jumped up and down without change of position, held up their hands to the level of their ears, moving the hands, and at the same time imitated the sound of rabbits: ts'ā, t's'ā!

Martinez remained a Rabbit until he was about fifteen years old.

Shepherds.[14]

When about fifteen years old, Martinez was sleeping in his tipi one night when three young men entered. He gave them something to smoke, they smoked and then told him they were there on business. "What is your business?" My informant had already guessed what it was, for all his visitors were members of the Shepherd society. Each of the Rabbits had a special friend with whom he would dance. Martinez's comrade had already been taken in by the Shepherds and wanted him to join likewise. There was no reason for refusing, but even had he done so it would have been of no avail since they were accustomed to take the boys by force. They took Martinez at once to the Shepherds' meeting-place where the members began to halloo and beat drums. He was at once joined by his comrade, and the two danced together.

The Shepherds danced differently from the Rabbits, moving slightly or jumping up, and also moving both arms out at the level of the waist. No sound was made while dancing. Big-bow and Ayáte (the Rabbit leader), both famous warriors, were the leaders of the Shepherds for life. The Shepherds had no badge, but wore feathers on the head. The two leaders had as badges two flat sticks about the length of a man's arms, carved with figures, with a pendant tsë´īta u´ⁿta (=?) skin, and a wrist-loop. These emblems were shared by the leaders of all the coördinate societies. If one of the leaders rose and put the loop of his stick round his wrist, all the members had to get up likewise and dance. At the end of a song all the Shepherds sat down except one of the leaders, who would tell of his exploits. For each deed recited the drummers beat the drum once. Sometimes only one leader recited the deeds, sometimes one after the other. Sometimes some other member would follow with a recital of his own deeds. In the Shepherds, as in the other coördinate societies, all ages from twelve up were represented. If Martinez had so desired, he might have stayed with the Shepherds all his life, but usually some other organization would take a desirable member. After being adopted, my informant no longer joined the Rabbit feasts but went to those of the Shepherds. All he had to do there was to learn the songs and dances and obey his leaders.

The following story is told. The Kiowa were once being pursued by the enemy toward a mountain called Altō´yuhe. There one Kiowa, a Shepherd, said: "I will not run any farther, I'll make a stand and defend my people, even if I get killed." He acted accordingly, sang his song, and was killed. The mountain was then called after the Shepherds, and the society adopted his death song as a special song of theirs. The words were about the following: "Now I am gone. I am going to leave you." (i. e. "I will not run any more.")

Tsë`tā´nmâ.[15]

Martinez was about twenty when this society took him in. His comrade was still a Shepherd, so Martinez sent for him and made him join also. There were two leaders, one of whom marched in front, the other behind. This seems to apply to all the societies. It did not matter which leader took either of the two positions defined. Here, as in all the coördinate societies, the leaders had two sticks of the type described for the Shepherds, and called either after the skin pendant or qo'kū`qa´. There were rattles and drums. Two or three members would dance to the music, but if the leaders rose with their badges, all were obliged to rise and dance. The leaders told about their deeds, then other members followed suit. Martinez was satisfied with the Shepherds, but the tsë`tā´nmâ were eager to get him, and had he refused to join they would have come for him again and again. When getting an individual they went to his own, not to his society's, tipi. The society that lost a member in the manner described would not resent this in any way and might do likewise with members of other societies. If the tsë`tā´nmâ got together now, Martinez would have the right to join in their meeting.

Black Feet.[16]

These had drums but no rattles. The name did not refer to the Indian tribe. There were two leaders.

Charlie Faⁿto´ⁿi was captured and taken away while young and not returned to his people till very much later, so he was still a Rabbit when he came back at about forty-three years of age. Then the Black Feet took him in. One member called on him and told him he was sent to take him to that society. He went in. He was made to get up and dance four times with some other members, after which one leader told of his deeds. After that Faⁿto´ⁿi got up to dance whenever he felt like it. A year ago this spring the Black Feet got together for a feast and dance. Women were allowed to be there, but not members of other societies. The Black Feet had a hooked stick called pobū´n, belonging to one officer. It was wrapped with beaverskin, painted with different colors, and tied with pairs of eagle feathers along the shaft and at the tip of the crooked part. When a man had had the stick for a very long time, he might feel like giving it to a young member of the organization. Then the young man gave the owner good clothes and horses in return. The people knew that a man accepting the pobū´n had to be a brave man. When in battle, he would plant his stick in the ground and thereafter would not flee unless it was taken out by someone else.

Berries.[17]

Every member had a rattle, originally of rawhide and of either spherical or square shape, but later baking-powder cans were used. There were two