M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 131

and the like, while their bead work shows a large proportion of curvilinear designs — a series of products typical of the central Algonkian peoples.
The tribes were divided into clans, most of which bore animal names and in which membership was inherited through the father. Among the Sac clans were: the Eagle, Thunder, Swan, Sturgeon, Bear-potato, Wolf, Elk and Bear.
Besides this, the tribes were divided into two parties, irrespective of clan or inheritance, the Ac kac'“ and Kic'ko*, who played against each other in games, and were especially recognized in the ceremonies. As nearly as I can find out the first son of a couple belonged to the Ac kac' a party, the next to the Kic'ko*, the next Ac kac'*, and so on. It was said that an Ac kac' a must never change his mind nor give up what he has begun, and especially, must never retreat in war; but a Kic'ko* may do as he pleases. Black was the painting color of the Ac kac' a and white that of the Kic'ko a . 1
The ceremonies connected with the sacred bundles of the different clans and the Me da win or Medicine Society were their most important religious observances. At the present time Ge'tci Ma' ni to, the Great Spirit, is frequently mentioned in the traditions and in the ceremonies as chief of the Mani- tos; but whether this concept is of native or foreign origin I have no means of telling. There seems to be a tendency to assume a priori that because certain tribes of American Indians had no concept of a Supreme Being before the coming of the whites, or seem to have had none, no tribe had this concept; this, I think, is a mistake. To-day (1912) the Dream- or Drum-dance religion is in great vogue, and some of the people have taken up the Peyote Rite.
In disposition the Sac and Fox were proud and warlike and seem to have placed much importance on military achievement.
1 “ Besides the grouping into gentes the tribe was further divided into two great social groups or phratries: Kishko* and Oshkash*. ... A child entered the group at birth; sometimes the father, sometimes the mother, determining which group.” Bureau of American Ethnology, Bulletin 30, Part 2, p. 478.
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132 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV.
THE BUNDLES.
Hanging overhead from the smoke-stained rafter poles in the few remaining primitive lodges of bark or mats, may sometimes still be seen, the sacred bundles — mysterious oblong packages wrapped in blackened buckskin, stiff and crackled with age (PI. XXV), from which often hang pendant clusters of gourd rattles, likewise black with age and smoke.
Well may the Indian view these bundles of mystery with reverence and respect, for within them still lingers the spirit of yesterday — memories of the days he loved — the days of the freedom of forests and prairies, of the glory of war, the excitement of the chase — the days when the Indian was a power in the land — the days now gone forever. But the greatest basis of his regard for these relics of the past lies in his belief that the bundles were the direct gift of the Manitos, of the great powers that rule the world, to his people. The glorious powerful Sun, the terrible Thunders, whose wings darken the sky, whose roar shakes the prairie, and whose dazzling fiery darts shatter the trees of the forest — all gave their power to mankind through the bundles.
The bold Eagle, the swift Hawk, the night-seeing Owl, the sturdy Buffalo, the tireless Wolf, the sly Weasel approach- ing his prey by stealth, the Snake slipping unseen through the grass — all gave their power; and the herbs that protect, that cure, that bewilder and bewitch — all contributed their potency. Moreover, the feasts, ceremonies and dances connected with the bundles formed a great part of the people’s religious activ- ities, and the consequent gatherings much of their opportunities for social intercourse. It is not surprising then that the bundles were treasured, and that only of late years, when the old times are fading into the past, and the old beliefs are being rapidly
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