to empty his plate, even should he expose himself to the danger of death from indigestion. The president offers a portion of the meat and maize to the Great Spirit, and places it accordingly upon the ground, and he then makes a similar offering to one of the buffalo heads, which is supposed to be a party to the feast. At length, while each one occupies himself with doing honor to his plate, one of the chiefs of the band rises up and announces to all the guests that the Master of life dances with him, and that he accepts the calumet and the feasting. All the band reply: "Néva! Néva! Néva!" This is the first condemnation.
{365} The repast ended, they again dance, after which the calumet is lighted the second time; and, as in the former instance, is offered to the Master of life and to the buffalo heads, upon which, the lodge again resounds with the triple cry, "Néva!" This last dance condemns, without appeal, the unfortunate victim whose immolation is invoked.
After all their grotesque dances, their cries, their chants and their vociferations, the savages, preceded by the musicians, go out of the lodge, to present the sacred calumet to the buffalo heads placed on the tops of the lodges of the village, each of which is ornamented with from two to eight heads, preserved as the trophies of their skill in the chase. At each puff the multitude raise a furious cry, for now the whole village joins in the extraordinary procession. They stop before the lodge of the Sioux girl, and make the air resound with the horrible imprecations against their enemies and against the unfortunate and innocent victim, who represents them on the present occasion. From this moment she is guarded by two old satellites, whose office it is to beguile her from the least suspicion that she is the victim for the coming sacrifice;
