Lakota Electronic Texts
[PAGE 277]Walker, James R 1905 Sioux Games. Journal of American Folk-Lore 18 (72): 277-290.
SIOUX GAMES. I.
According to the information given by the older men among the Lakota, the games described in the following pages have been played among them as far back as the memory of man goes. They all believe them to be very ancient. These games are played but little now, as they have been replaced by others, most of which have been introduced by the white people. Owing to the paucity of their language it is difficult for these Indians to give a differential description, and to secure full and accurate information from them in regard to any matter that is complex is a tedious process. It was necessary, in order to get the correct rules of these games, to see them played, and to question the players in regard to every step relative to them, for no Indian was able to give the rules completely. But after they were secured and written, all who were questioned about them, or to whom they were read, agreed that they were correct.
The writer has used the word "Lakota" instead of "Dakota," because it represents the Teton dialect, while "Dakota" represents the Santee and Yankton dialect, and because the information relative to these games was gathered among the Tetons. The spelling of the Lakota words herein given is that adopted in the "Dakota English Dictionary, North American Ethnology, U. S. Geographical and Geological Survey," vol. vii.
Apparently the original Sioux language was composed entirely of words of a single syllable, and the vocabulary was very limited. Things, conditions, and actions, not named in the original language, were described by phrases composed Sioux Games. These phrases became agglutinated, and formed compound words, and the language as spoken at the present time is largely composed of these compound or phrase words. Because of the primitive ideas expressed by the elements of these compound words it is difficult to make an exact translation of them into English, and for this reason the translations herein given are liberal.
The following is a list of the games, in Lakota and English.
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LAKOTA WOSKATE EHANA. SIOUX GAMES. ANCIENT.
A. Wayekiyapi Woskate Wicasa.
Gambling Games for Men.Painyankapi. Wands and Hoop. Takapsice. Shinney. Canwiyusna. Odd Sticks. Hehaka. Elk.
B. Wayekiyapi Woskate Winyan.
Gambling Games for Women.Tawinkapsice. Woman's Shinney. Tasiha. Foot Bones.
Some of the Sioux, dances could be included in a list of their games, but as they are all accompanied with more or less of ceremony, they more properly belong in a list of their entertainments and ceremonies. In describing the various implements used in the games the measurements given are vague, because these Indians had no fixed slandard, and could give approximate measures only.
Tanpan. Dice. Icasluhe. Bowls.
C. Woimagaga Woskata Wicasa.
Amusement Games for Men.Tahuka Cangleska. Webbed Hoops. Hutanacute. Winged Bones. Pteheste. Young Cow. Canpaslohanpi. Throwing Sticks. Ogle Cekutepi. Coat Shooting.
D. Woimagaga Woskate Hoksila.
Amusement Games for Boys.Paslohanpi. Javelins. Canwacikiyapi . Tops. Titazipi l-loksila. Boy's Bow. Hohu Yourmonpi. Bone Whirler. Tate Yournionpi. Wind Whirler. Ipahotonpi. Popgun.
E. Woimagaga Woskate Wicincala.
Amusement Games for GirlsHepaslohanpi. Horned Javelins. Hosingagapi. Dolls. Tipi Cikala. Little Tipi.
The only previous account of Sioux games is by Louis L. Meeker, published in the Bulletin of the Free Museum of Science and Arts," University of Pennsylvania, vol. iii. No. I. In this publication the author gives most of his attention to the objects used in playing the games, without giving very full information as to the rules for playing. As the games played by the Sioux are known to all of the Indians of the Plains, it seems advisable to have a complete account of the rules governing them, for comparative purposes. As the illustrations in the paper by Mr. Meeker are quite satisfactory, the writer will dispense with illustrations in his own.1
I. WOSKATE: PAINYANKAPI. (Game of Wands and Hoop.) Painyankapi is an ancient gambling game played by men. The Indians took great interest in this game, and some became very skillful at it: Sometimes a band of Indians would go a long distance, taking with them their families and all their possessions, to gamble on a game between expert players. Such games were watched by
FN 1 The author made a Collection of the objects described in this paper for the American Museurn of Natural History, New York city.
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interested crowds, and, as they offer many opportunities for trickery, fierce contests arose over disputed points, which sometimes ended in bloodshed and feuds.
The implements used in the game are: cangleska, the hoop; cansakala, the wands.
The cangleska is made from one piece, as long as the tallest man, taken from an ash sapling in the spring, while the sap is flowing. This is held in the fire, with the bark on, until it becomes pliable, when it is bent into the form of a hoop. It is then trimmed to a uniform diameter of about one inch, the ends lapped about three inches, and fastened together with thongs of rawhide.
Beginning near the lap, on each side of the hoop, four shallow spaces are cut so as to divide the hoop into quadrants. These spaces are about two inches long and half an inch wide, and those on one side are exactly opposite those on the other. Three transverse grooves are cut in each of the spaces nearest the lap, and these are called canhuta, or the stump. Two oblique grooves crossing each other at right angles are cut on each of the two spaces next the lap, and these are called okalaya, or the fork. Six transverse grooves are cut on each of the two spaces opposite the stump, and these are called wagopi, or the stripes. The two remaining spaces are blackened, and are called sapa, or black.
The cansakala are made of ash or choke-cherry wood, about four feet in length and three fourths of an inch in diameter. One end is flattened, or squared, for about ten inches. From the flattened portion to within about eight inches of the other end they are wrapped with a rawhide or buckskin thong, applied in a spiral manner. They are held together in pairs by a buckskin thong about eight inches long, fastened to each about one third of the length from their rounded ends.
Any one may make these wands, but it is believed by these Indians that certain men can make them of superior excellence, and give to them magic powers which may be exercised in favor of the one who plays with them. It is also believed that certain medicine-men can make medicine over the wands which, if carried when playing with the wands, will give the player supernatural powers in playing the game. But if an opposing player has the same medicine, they counteract each other, or if an opposing player has a more powerful medicine, this will prevail in the game. It is also believed by these Indians that if a player in any game has a talisman, properly prepared by ceremony and incantation, it will protect him against the evil effects of any kind of medicine or form of magic.
The rules governing the game are : -
Before beginning the game the players must choose an umpire, a
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hoop, and the wands, and agree upon the number of points in the count.
The umpire must watch the game, decide all contested points, and call aloud all counts when made.
One hoop must be used during the entire game.
Each player must use his own pair of wands during the entire game.
If the hoop or a wand becomes unfit for use during a game, the game is declared off, and a new game must be played.
If a player persistently breaks the rules of the game, the game is declared off.
The players roll the hoop alternately.
To roll the hoop, the players stand side by side. One of them grasps the hoop between the thumb and the second, third, and fourth fingers, with his first finger extended along the circumference, with the hoop directed forward, and by swinging his hand below his hips he rolls the hoop on the ground in front of the players.
If a player rolls the hoop improperly, or fails to roll it whenn he should, his opponent counts one, and rolls the hoop.
After the hoop leaves the hand of the player it must not be touched or interfered with in any manner until after the umpire has called the count.
After the hoop is rolled the players follow it and attempt to throw their wands upon the ground so that the hoop will lie upon them when it falls.
After the hoop has fallen the umpire must examine it and call the count aloud.
The count is as follows:-
To count at all one of the marked spaces on the hoop must lie directly over a wand.
One marked space lying over one wand counts one.
One space lying over two wands counts two.
Two spaces lying over one wand count two.
Two spaces lying over two wands count two.
Three spaces lying over two wands count three.
Four spaces lying over two wands count the game.
The first who counts the number agreed upon wins the game.
If at the end of a play both players count the number agreed upon, the game is a draw, and a new game must be played.
Since this game seems to have important ceremonial associations, the following narrative is added: 1
FN 1 Contributed by Clark Wissler.
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HOOP GAME. A band of Sioux Indians were travelling in the lake country of Minnesota. Game was very scarce, and they had little to eat for a long time. When they were nearly exhausted their chief decided to camp. One of his young men requested that he be allowed to fast for four days. Permission being given, he went to the top of a high hill in full view of the camp. After two days and two nights the watchers from the camp saw a buffalo approach the man on the hill. The buffalo circled around him, and then disappeared on the opposite side. At midday the young man returned to the camp. He stopped and sat down on the top of a small hill, and his younger brother went out to him. The young man told his brother to stand back and not approach him. He said, "I have a message for you to deliver to my father. Tell my father to place a tent in the middle of the camp circle. Tell him to scatter sage grass around the inside, and that he must select four good men to enter the tent and await me." Then the young brother returned to the camp and delivered this message to his father. Every one knew that the young man had something important to tell the people.
The father did as requested. He believed the young man because the people of the camp had seen the buffalo on the hill with him. When the tent was ready, and the four good men had entered, the younger brother was sent to notify the young man. The young man approached, walking slowly. He stopped near the entrance of the tent, and after a few moments he moved still nearer and paused. He then approached the door, walked entirely around the tent, and entered. He produced a large pipe wrapped in sage grass. He sat down at the back of the lodge and asked the four good men to send for a good young man to act as his assistant. When the assistant came, the young man said to him, "Go out and cut a stick for me." When the assistant returned with the stick the young man ordered him to peel it. When this was done, the young man asked the four good men to make a sweat house.
When this was ready, the young man and the four good men entered the sweat house, while the assistant waited outside. When the ceremony in the sweat house ended, the party returned to the tent. Then the young man told them that a buffalo had come to him on the hill, had given him a pipe, instructions, and a message to deliver to his people. He ordered his assistant to bring a coal of fire. With this he made incense with sage grass, held his hands in the smoke four times, took up the bundle containing the pipe, unwrapped it, and took out the pipe. The stem of the pipe was red, and the bowl was of black stone. "This pipe," said the young man, "was given me by the buffalo that you saw upon the hill, and he also instructed me as to its use."
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The young man ordered his assistant to go out and cut an ash sapling and four cherry sticks. When these were brought, he gave a cherry stick to each of the four good men for them to peel. He, himself, took the ash stick and began to remove the bark. This done he bent it into a hoop and tied the ends with sinew threads and buckskin strings. He held the hoop in the smoke from the sage grass, then took red paint in his hands, held his hands over the smoke as before, and painted the hoop. Then he placed his assistant at the door of the lodge, himself at the rear, and two of the good men on each side. He instructed the four good men to paint their cherry sticks red in the same way that he painted the hoop. The assistant then smoothed the floor of the tent, while the young man sang four songs. The words of the songs were as follows:-
1. I have passed by the holy floor (earth, smooth and level like the floor of a tipi).
2. I have passed by the holy robe.
3. I have passed by the holy shell.
4. I have passed by an eagle feather, it is good.
Then the young man said, "Now I shall roll the hoop. It will circle the tent. You are to watch the tracks made by it. You will see that it leaves buffalo tracks, returns to me, and lies down." So the young man sang the four songs again and rolled the hoop. The hoop circled the tent and returned to the young man as he had said. The four good men saw in the trail left by the hoop the tracks of buffalo. The young man said that, on the fourth day from this time, there would be many buffalo. Then he took strips of raw hide and wrapped them around the cherry sticks. He tied red cloth around one and blue around the other. Then he put on a buffalo robe and asked the men to follow him. The young man passed out of the door, and the four good men took the hoop and the sticks and played the hoop game, as they walked behind the young man. The people the camp watched them, and wherever the hoop rolled, buffalo tracks appeared.
The young man requested his assistant to call a good old man. The people of the camp were in a state of famine. When the assistant brought the old man to the tent, the young man requested him to harangue the camp, as follows : " Ho, Ho, Ho, this young man wishes the people to make arrows, to sharpen them, and to sharpen their knives. He says that four buffalo will be here tomorrow morning. Let no one bother them, let no dogs chase them, let them go through the camp in peace. The four buffalo will come from the west."
Early the next morning the four buffalo came as predicted. They passed slowly through the north side of the camp and disappeared in
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the east. Then the chief of the camp sent a sentinel to stand upon the hill where the four buffalo were first seen. The sentinel looked down into the valley on the other side of the hill, where he saw vast herds of buffalo moving toward the camp. The chief had instructed the sentinel to run back and forth when buffalo were visible. The people of the camp who were watching saw him run back and forth upon the hill, and began to prepare for the hunt. The young man, who was still in his tent, sent out his assistant to call the people to his door. He requested that they stand around and keep quiet. The sentinel who had returned now addressed the people, telling them of the buffalo he had seen, the direction in which they were moving, etc. The young man then addressed the people, giving them permission to chase the buffalo. They had a great hunt. Buffalo were everywhere. They even ran through the camp, and were shot down at the doors of the tents. The people had meat in great abundance.
When the hunt was over the young man requested the four good men to keep and care for the hoop and the sticks with which they had played. A tent was always kept in the middle of the camp circle, and the four good men spent most of their time in it. Whenever the people wished to hunt buffalo, the four men played the hoop game, and the buffalo appeared as before. In the course of time all these men died, except one. This last man made the four marks we now see upon the hoop. After his death, the game was played by all the people, and became a great gambling game.
From this narrative it appears that the origin of the game was ceremonial and that the hoop used here is the same as the sacred hoop or ring so often used by the Sioux.
2. WOSKATE TAKAPSICE. Takapsice is an ancient gambling game played by men, and is their roughest and most athletic game. They often received serious wounds, or had their bones broken while playing it, but serious quarrels seldom resulted.
(Game of Shinney.)
It may he played by a few or by hundreds, and formerly was played for a wager. The wager on important games was often very large; men, women, and children betting, sometimes all they possessed, or a band of Indians contributing to a bet to make it equal to that offered by another band. In former times one band of Indians would challenge another to play this game. If the challenge was accepted they would camp together, and play for days at a time, making a gala time of it, giving feasts, dancing, and having a good time generally.
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The implements used in the game are cantakapsice, the club; tapatakapsice, the ball.
The club was made of an ash or choke-cherry sapling, taken in the spring when the sap was running, and heated in the fire until it was pliable, when the lower end was bent until it stood at right angles to the rest of the stick, or into a semicircular crook, about six inches across.
The shape of this crook varied to suit the fancy of the maker.
After the crook was made the stick was trimmed down to a uniform diameter of about one and a half inches, and cut of such a length that the player could strike on the ground with it while standing erect. Any one might make a club, but certain persons were supposed to make clubs of superior excellence, and some persons were supposed to be able to confer magical powers on clubs, causing the possessor to exercise unusual skill in playing. These magic clubs were supposed to be potent, not only in games, but to work enchantment in all kinds of affairs, for or against a person, as the possessor chose. The medicine-men sometimes included such clubs among their paraphernalia, and invoked their magic powers in their incantations over the sick.
Certain medicine-men were supposed to have the power to make medicine over clubs, so that any one in whose favor this medicine was made, by carrying it and the club during the game for which the medicine was made, would be on the winning side.
One possessing a magic club boasted of it, and the matter was generally known, but one who had medicine made over a club must keep the matter secret, for a general knowledge of the existence of the medicine would either destroy its potency, or others knowing of the medicine might have a more powerful medicine made against it, or the magic of a talisman could be exercised especially against it, and defeat its power.
A player who possessed a magic club was feared by those who did not, and the latter tried to avoid coming in contact with such a club while playing the game. This gave the possessors of such clubs decided advantages over others, and they were eagerly sought as players, and heavy wagers laid on their playing.
The clubs were generally without ornament, but they were sometimes ornamented by pyrographic figures on the handle or body. Certain clubs were highly prized by their owners, who took great care of them, frequently oiling and polishing them.
When a club was held for its magic power alone, as by the medicine-men, it was often highly ornamented with feathers, bead work, porcupine quills, or tufts of hair.
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The ball was made by winding some material into a ball, and covering it with buckskin or rawhide, or of wood. It was from two and a half to three inches in diameter.
The game is played where two goals can be set up with a level track of land between them.
The rules of the game are: -
Any number of men may play, but there must be an equal number on the opposing sides.
In a series of games the same persons must play in each game of the series.
After the game begins, if any player stops playing, a player from the opposing party must stop playing also.
The players of a game must fix the goals before beginning to play.
Each of the two goals must consist of two stakes set about fifty to one hundred feet apart, and a line drawn from one stake to the other, which must be nearly parallel to the line drawn .at the other goal.
The goals must be from three hundred yards to one mile apart, as may be agreed upon between the players, for each game.
After the goals are fixed the players choose their goal, either by agreement or by lot.
After the goals are chosen the players arrange themselves in two lines, about half way between the goals, all the players on one side standing in one line, arid each side facing the goal it has chosen, the lines being about thirty feet apart.
After the players are in line the ball is placed as nearly as can be half way between them.
After the ball is placed on the ground it must not be touched by the hand or foot of any one until the game is ended.
If at any time during the play the ball becomes so damaged that it is unfit for use, the game is called off, and another game must be played to decide the contest.
The club may be used in any manner to make a play, or to prevent an opponent from making a play.
After the ball is placed on the ground, at a given signal, each side attempts to put the ball across its goal in a direction opposite from the other goal.
The side that first puts the ball across its goal in the proper direction wins the game.
3. WOSKATE CANWIYUSNA. Canwiyusna is an ancient gambling game played by the Sioux men.
(Guessing the Odd Stick.)
It may be played at any time, but was generally played during the winter, and at night.
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The wagers on the game were generally small.
The implements used in the game were canwiyawa, counting sticks.
These are a large number of rods of wood, about the size of an ordinary lead pencil. They are of an odd number, and generally ninety-nine. They may be plain, but they are generally colored, and when so the color on all is the same, but applied differently, as some may be colored all over, others half colored, or striped, streaked, or spotted.
The rules at the game are: -
The game may be played by two or more men.
Before beginning the game the players must agree upon the number of counts that will constitute the game.
One player must manipulate the sticks during the entire game.
The one who manipulates the sticks must keep his count with each of the other players separate from that of all the others.
To play, the player who manipulates the sticks hides them from the other player, and divides them into two portions, and then exposes them to the view of the other players.
After the portions are exposed to the view of the players they must not be touched by any one until each has made his guess.
Each player may make one guess as to which portion contains the odd number of sticks.
If a player guesses the portion that has the odd number of sticks in it he counts one point, but if he does not the manipulator counts one.
The one who counts the number of points agreed upon wins the wager.
4. WOSKATE HEHAKA. Hehaka is an ancient gambling game played by the Sioux men.
(Game of Elk.)
It was usually played while hunting for elk, and was supposed to give success in the quest for game.
The wagers were usually small, and but little interest was taken in the game by others than the players.
The implements used in the game are: hehaka, the elk; cangleska, the hoop.
The hehaka is made of a round rod of wood about four feet long and three quarters of an inch in diameter, one end of which is squared or flattened for about ten inches. A small rod of wood about eighteen inches long and one half an inch in diameter at the middle, and tapering towards both ends, is fastened to the round end, and bent and held in a semicircle by a string of twisted sinew or leather, curving towards the other end of the longer rod. This
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string is fastened at or near the ends of the curved rod and to the longer rod on about the level of the tips of the curved rod.
About eighteen inches from this two other rods are fastened crosswise on the longer rod, on a plane parallel with the plane of the curved rod at the end. One of these rods is similar to, but smaller than, the curved rod at the end, but it curves at a right angle to the longer rod.
The other is square or flattened, and about a half an inch wide at its middle, tapering towards both ends.
About eighteen inches from these, towards the flattened end of the longer rod, two other rods like those above described are fastened in the same manner.
The longer rod is then wrapped with a buckskin or rawhide thong applied in a spiral manner from the curved rod at the round end to beyond where the cross rods are fastened to it, and all the curved and cross rods are wrapped in the same manner.
A banner about two by four inches in size, made of buckskin or cloth, and colored, is attached to the end where the curved rod is fastened.
The ring is about six inches in diameter, made of rawhide or sinews, and wrapped with a thong of rawhide.
The rules of the game are: -
Two persons play the game.
Before beginning the game they must agree upon the number of points that shall constitute the game.
Each player must have one hehaka.
One hoop must be used in a game.
The players must toss the hoop alternately.
The hoop must be tossed up in the air.
After the hoop is tossed and begins to descend the players may attempt to catch it on the hehaka.
The hoop must be caught on the hehaka before it touches the ground. If so caught after it touches the ground no count is made.
After it is caught on the hehaka, the hehaka must be laid on the ground with the hoop on the point where caught, before a count can be made.
An opposing player may, with his hehaka, take the hoop from a hehaka at any time before the hehaka is laid on the ground.
After hehaka is laid on the ground no one must touch the hoop, either to remove or replace it.
If the hoop is caught on a hehaka, and the hehaka is placed on the ground, the count is as follows: -
If the hoop is on the flattened end of the longer rod, nothing is counted.
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If the hoop is on one of the cross rods, one is counted.
If the hoop is on two of the cross rods, two are counted.
If the hoop is on the curved rod at the end of the hehaka, three are counted.
If the hoop falls off the hehaka and strikes the ground it cannot be replaced, and nothing is counted.
The count is made for the player whose hehaka holds the hoop.
The player who first counts the number of points agreed upon wins the game.
5. WOSKATE TAWINKAPSICE Tawinkapsice is an ancient gambling game played by the Sioux women. The implements used and the rules of the game are precisely the same as those for takapsice, except that women only play at this game. The women play the game with as much vigor as the men, and in former times at the meetings for playing takapsice the tawinkapsice was interspersed with the other games.
(Game of Woman's Shinney.)
6. WOSKATE TASIHE. Tasihe is an ancient gambling game played by the Sioux women.
(Game with Foot Bones.)
Men, boys, and girls practiced at manipulating the implement of the game so that many of them became expert, but it was considered beneath the dignity of men or boys to play the game in a contest for a given number of points, or for stakes.
The game was played by two or more women who sat, after the fashion of the Sioux women, on the ground.
Some women became very expert at the game, and others, men and women, would bet heavily on their play.
The implements used in this game are: tasiha, foot bones tahinspa, bodkin.
The tasiha are made from the short bones from the font of a deer or antelope. There are from four to six in a set, which are worked into the form of a hollow cone, so that one will fit over the top of the other. The convex articulating surface is not removed from the top bone. From four to six small holes are drilled through the projecting points at the wider ends of the cones.
A hole is drilled through the articulating surface of the top bone, and all are strung on a pliable thong, which should be two and one half times the length of the bones when they are fitted together. The bones are strung on this thong with the top bone at one end, and each with the apex of its cone towards the base of the cone next to it.
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The apex of each cone should fit loosely into the hollow of the cone next above it so that they will not jam, but will fall apart easily.
Four loops about one half an inch in diameter, made of some pliable material, are fastened to the end of the thong next to the top bone.
The tahinspa was formerly made of bone, and should be of the same length as the tasiha when they are fitted together. At one end a hole is drilled, or a notch cut, for the purpose of fastening it to the thong.
The opposite end is shaped into a slender point, so that it will pass readily into the holes drilled about the lower borders of the tasiha.
Latterly the tahinspa is made of wire of the same length as that made of bone, and with one end looped and the other pointed.
The tahinspa is fastened to the thong at the end opposite the loops.
Formerly the implement was without ornament, but latterly the loops are made of thread strung with beads.
The rules of the game are: -
Only women may play at the game.
Any number may play in a game.
Before beginning to play the players must agree upon the number that shall constitute a game.
No player shall make more than one play at a time.
A player must hold the tahinspa in one hand and toss the tasiha with the other.
The tasiha must be caught on the point of the tahinspa after they have been tossed into the air.
If one tasiha is caught on the tahinspa this counts one.
If one or more tasiha remain on the one that is caught, this counts as many as there are tasiha remaining.
If all the tasiha remain on top of the one that is caught, this counts the game.
If a tasiha is caught so that the tahinspa is through one of the holes at its lower border, this counts two.
If, when a play is made, the tahinspa passes through a loop, this counts one. If through two loops, this counts two. If through three loops, this counts three. If through four loops, this counts four.
7. WOSKATE TANPAN. Tanpan is an ancient gambling game played by the older Sioux women.
(Game of Dice.)
This is an absorbing game, on which some women became inveterate gamblers, sometimes playing all day and all night at a single sitting.
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The implements used in the game are: tanpan, basket; kansu, dice; canwiyawa, counting-sticks.
The tanpan is made of willow twigs, or same similar material, woven into a basket about three inches in diameter at the bottom and flaring to the top, like a pannikin, and about two and a half inches deep.
The kansu are made of plumstones, one side of which is left plain. and the other carved with some figure, or with straight marks.
The figures usually represent some animal or part of an animal, though they may represent anything that the maker pleases to put on them.
There are six stones in each set, and usually some of these have only plain marks, and others figures on them.
The canwiyawa are rods of wood about the size of a lead pencil and may be of any number, but there were generally one hundred in a set.
The rules of the game are : -
The game may be played by two, four, or six old women, who must be divided into two opposing sides, with an equal number on each side.
Before beginning the game the players must agree upon how much each figure on the plumstones shall count, how many counting-sticks shall be played for, and place the counting-sticks in a pile between them.
After the game begins, no one must touch the counting-sticks, except to take the number won at a play. No one shall play more than once at a time. To play, the player must put all the kansu in the tanpan, and cover it with the hand, shake it about, and then pour or throw out the kansu.
After the kansu are thrown out of the tanpan, no one may touch them until after the count is made and agreed upon.
If the plain side of a kansu lies uppermost, this counts nothing.
If the carved side of a kansu lies uppermost, this counts what has been agreed upon.
When a player has played, and her count is made and agreed upon, she takes from the pile of counting-sticks as many as her count amounts to.
When the counting-sticks are all taken, the side which has the greater number of sticks wins the game.
F.R. Walker
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