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all was said and done, was naught but a slave.
    "You were told to go away," said Hci to Cuwignaka. "Dose a sister not obey her brother?"
    "He is my older brother," said Cuwignaka. "I will go away." He then turned and left. I followed him. Behind us we heard the laughter of the two girls.
    "It was a mistake," I told him, when we were between the lodges, "to intrude yourself so closely upon the meeting of the Isanna and Isbu."
    "Not at all," said Cuwignaka. "How often does such a meeting take place? Who would wish to miss it? Too, I wanted to see the white slaves, and Bloketu and Iwoso."
    "You have feelings towards such women?" I asked.
    "Yes," said Cuwignaka. "I would like to own them. In my quirt, if necessary, teach them to obey me well."
    "What of Bloketu and Iwoso?" I asked.
    "If they were slaves," said Cuwignaka, "I would strip them and teach them, like the slaves they would then be no different from others, to obey me well."
    "Would you quirt them?" I asked.
    "Of course," said Cuwignaka. "If they were even the least bit displeasing they, like the others, would be well quirted."
    "Iwoso is already a slave," I said.
    "Yes," said Cuwignaka, "in a sense. But she is really almost free. She is a girl's maiden."
    "That is true," I said. Iwoso did not even wear a collar.
    "Where are you going?" I asked.
    "After the hunt," said Cuwignaka, "the great dance will be held."
    I had to walk quickly to keep up with Cuwignaka.
    "Where are you going now?" I asked Cuwignaka.
    "To see the cutting of the pole," he said.
    "Where does this take place?" I asked. I did not understand what was going on.
    "This year it is only three pasangs from camp," he said.
    "I do not understand," I said.
    "This year," Cuwignaka, "I am going to dance. I am going to show them I am a man."
    "The pole," I said, "is used in this dance?"
    "Of course," said Cuwignaka.
    "Should we not get the kaiila?" I asked.
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    "It is better for such as us to go afoot," said Cuwignaka.
    "But others will be mounted?" I asked.
    "Yes," said Cuwignaka.
    "Who will be coming?" I asked.
    "The Isanna are now here," said Cuwignaka. "Many will come, from Isbu, from the Casmu, from the Wismahi, from the Napoktan, from the Isanna."
    "Who will select the pole?" I asked.
    "The medicine chief of the dance," said Cuwignaka. "This year it is Cancega, of the Casmu." 'Cancega' here, I think, would be best translated as "Drum." More literally, it is a skin stretched over a hoop. The expression 'cega', itself, may refer to a kettle, a pot, a pail, a bucket, or so on. 'Cancega', then, in a sense, could be taken to mean such things as "Kettle Skin," or "Pot Skin." The translation "Drum," all things considered, seems to be the best in this context.
    "Who will cut down this pole," I asked, "chieftains?"
    "No," laughed Cuwignaka. "How little you understand these things!"
    I shrugged.
    "Do you not understand the meaning of the pole?"
    "No," I said.
    "It is a pole," said Cuwignaka, "a great pole."
    "Yes?" I said.
    "Who, then, must begin its preparation for the great manhood dance?" asked Cuwignaka.
    "I do not know," I said.
    "A captive female," said Cuwignaka.
    "Would a slave do?" I asked.
    "That is ideal," said Cuwignaka, "provided she is not Kaiila."
    "Has it been decided," I asked, "who will perform this crucial role in the ceremony?"
    "Yes," said Cuwignaka. "A suitable slave has been selected."
    In a few moments we had left the vicinity of the lodges and were making our way across the fields. We passed some kaiila herds. Too, we passed some small herds of stripped white women, huddled together. Each wore a beaded collar. These women were mostly brunets. They had been brought in by the Isanna, with their kaiila. They had not been regarded as being desirable enough to be displayed in the procession of the Isanna. Boys, mounted on kaiila, watched out over these herds, including those of the women. The boys carried rawhide ropes, and whips.
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