M. R. HARRINGTON — SACRED BUNDLES OF THE SAC AND FOX INDIANS. 259

attracted by it and plunges in, but if good it has no power over him, and he passes in safety and joins the legion of Nah- pat-tay, where he enjoys everlasting happiness. * * * * *
Che-pah-munk or the happy land is situated far at the west and abounds in game of all kinds and whatsoever is pleasing to the sight or taste.
Manner of Treating the Dead.
When a person dies, his face is painted red, his best clothes are put on, and all is prepared the same as for a journey. With the corpse is buried the implements of hunt- ing, etc., as they suppose that all of these things are needed in that world from “whose bourne no traveler returns.”
About two years ago Ke-o-kuck, the head chief, lost his nephew. A paling of stakes was made around the place where the remains were to be deposited. The corpse was then placed in a sitting posture after having been dressed in the usual style (but was not buried), with his rifle, knife, etc., all by his side. Ke-o-kuck then led up one of his best horses, put the reins into the hands of the dead, and shot the horse. A white man being present asked him why he did that. “Because,” says he, “I do not want to have him go on foot” — meaning to the west.
They have no idea of the judgment after death or of a future resurrection. Their dead are buried with the head towards the west.
Sacred Feasts or Invocations.
These are numerous whilst they remain at their villages and have anything with which to make them.
When a man makes a feast for the Great Spirit, he par- takes of no part of it himself, although he may have fasted for two days previous, but leaves his place or portion for the Great Spirit and is engaged whilst it lasts in chanting the sacred songs. If a dog gets so much as a bone of the meat
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260 UNIVERSITY MUSEUM — ANTHROPOLOGICAL PUBLICATIONS VOL. IV.
which has been eaten it pollutes the feast, everything therefore which is left is either burned or buried.
These feasts they call invocations (Mah-neh-tah-moan) or worship of the Great Spirit.
When a man wishes to make a feast or have an invocation, he sends for the Mam-e-she-may-kah (cooks) belonging to the Me-shaum of which he is a member and they are told to make the necessary preparations. If it is a dog-feast (which is the most sacred) they kill the dog, etc., or if he has not sufficient with which to make a feast they go round and beg until enough is obtained. As soon as the kettles are put over the fire an appointed number commence singing, keeping time by shaking a gourd-shell which has something in it which rattles. The place is previously enclosed with curtains if the lodge is large and no one is permitted to enter it except such as belong to the Me-shaum or have a special invitation.
These sacred songs consist of only a few words, which are repeated in a very devout manner, over and over, for a con- siderable length of time; which forcibly reminds one of the Saviour’s injunction, “use not vain repetitions,” etc.
A few of the aged women generally attend, and sometimes respond to the sacred songs, emitting the sound through the nose, which sounds more like persons in distress or deranged than like devotion.
Returning one morning from a season of retirement to Ap-pen-oore’s (a Fox chief) lodge, where I stayed, I found a party engaged in a sacred feast, and singing the sacred songs.
Ap-pen-oore then mentioned the design of them, etc. — “Only a few words,” says he, “of the songs are mentioned which bring to mind the traditions delivered to our ancestors by the gods and a speech is made at the close (of the feast) which shows the meaning of them.” The following is a trans- lation of one which they were then singing, as given to me by my interpreter. “Go and you shall have two horns upon your forehead; and when you return your horns shall be blue like the sky.” The meaning of which seemed to be, go and
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