Fig. 14.—Frank La Flèche's sketch of the Iñke-sabě tent, as he saw it when he went on the buffalo hunt.
§ 31. Subgentes and Taboos.—There has evidently been a change in the subgentes since the advent of the white man. In 1878, the writer was told by several, including La Flèche, that there were then three subgentes in existence, Wa¢ígije, Watan´zi-jíde ¢atájĭ, and Naq¢é-it`abájĭ the fourth, or Íekí¢ě, having become extinct. Now (1882), La Flèche and Two Crows give the three subgentes as follows: 1. Wa¢ígije; 2. Niníba t`an; 3. (a part of 2) Íekí¢ě. The second subgens is now called by them "Watan´zi-ji´de ¢atájĭ and Naq¢é ít`abájĭ." "[T]an¢in-nanba and Nágu or Wa¢ánase are the only survivors of the real Niniba-t`an, Keepers of the Sacred Pipes." (Are not these the true Naq¢é-ít`ábájĭ, They who cannot touch charcoal? I. e., it is not their place to touch a fire-brand or the ashes left in the sacred pipes after they have been used.) "The Sacred Pipes were taken from the ancestors of these two and were given into the charge of Ickadabi, the paternal grandfather of Gahige." Yet these men are still called Niniba-t`an, while "Gahige belongs to the Watanzi-jide ¢atajĭ and Naq¢e-it`abajĭ, and he is one of those from whom the Iekí¢ě could be selected."
In 1878 La Flèche also gave the divisions and taboos of the Iñke-sabě as follows: "1. Niniba-t`an; 2. Watanzi-jide ¢atajĭ 3. [T]e-hé-sábě it`ájĭ 4. [T]e-¢éze¢atájĭ" but he did not state whether these were distinct subgentes. The [T]e-he-sabě it`ajĭ, Those who touch not black horns (of buffaloes), appear to be the same as the [T]e-¢eze ¢atajĭ, i. e., the Wa¢ígije. The following is their camping order: In the tribal circle, the Wa¢ígije camp next to the Hañga gens, of which the Wacabe people are the neighbors of the Wa¢igije, having almost the same taboo. The other Iñke-sabě people camp next to the Wejincte gens. But in the gentile "council-fire" a different order is observed; the first becomes last, the Wa¢igije having their seats on the left of the fire and the door, and the others on the right.
Fig. 16.—The Iñke-sabě Gentile Assembly.A.—The Wa¢igije, or Waqúbe gáxe aká, under Duba-man¢in. B.—The Watanzi-jide ¢atajĭ the Ieki¢ě, and the Naq¢e-it`abajĭ. These were under Gahige.
The Wa¢igije cannot eat buffalo tongues, and they are not allowed to touch a buffalo head. (See §§ 37, 49, and 50.) The name of their subgens is that of the hooped rope, with which the game of "[P]a¢in-jahe" is played. Gahige told the following, which is doubted by La Flèche and Two Crows: "One day, when the principal man of the Wa¢igije was fasting and praying to the sun-god, he saw the ghost of a buffalo, visible from the flank up, arising out of a spring. Since then the members of his subgens have abstained from buffalo tongues and heads."
Gahige's subgens, the Watanzi-jide ¢atajĭ, do not eat red corn. They were the first to find the red corn, but they were afraid of it, and would not eat it. Should they eat it now, they would have running sores all around their mouths. Another tradition is that the first man of this subgens emerged from the water with an ear of red corn in his hand.
The Ieki¢ě are, or were, the Criers, who went around the tribal circle proclaiming the decisions of the chiefs, etc.
Prior to 1878, Wacuce, Gahige's brother, was the keeper of the two sacred pipes. At his death, in that year, his young son succeeded him as keeper; but, as he was very young, he went to the house of his father's brother, Gahige, who subsequently kept the pipes himself.
§ 32. Gahige said that his subgens had a series of Eagle birth-names, as well as the Buffalo birth-names common to the whole gens. This was owing to the possession of the sacred pipes. While these names may have denoted the order of birth some time ago, they are now bestowed without regard to that, according to La Flèche and Two Crows.
Buffalo birth-names.—The first son was called "He who stirs up or muddies the water by jumping in it," referring to a buffalo that lies down in the water or paws in the shallow water, making it spread out in circles. The second son was "Buffaloes swimming in large numbers across a stream." The third was [S]i-ʞan-qega, referring to a buffalo calf, the hair on whose legs changes from a black to a withered or dead hue in February. The fourth was "Knobby Horns (of a young buffalo bull)". The fifth was "He (i. e., a buffalo bull) walks well, without fear of falling." The sixth was "He (a buffalo bull) walks slowly (because he is getting old)." The seventh was called Gaqaʇa-najin, explained by the clause, "ʇenúga-wináqtci, júg¢e ¢iñgé, a single buffalo bull, without a companion." It means a very old bull, who stands off at one side apart from the herd.
The Eagle birth-names (see § 64), given by Gahige, are as follows: Qi¢á-in4 (meaning unknown to La Flèche and Two Crows; word doubted by them). Eagle Neck. Wajin-hañga, He who leads in disposition. Kinka-ʇañga, the first bird heard in the spring when the grass comes up (the marbled godwit?). Blue Neck (denied by La Flèche and Two Crows). Rabbit (La Flèche and Two Crows said that this name belonged to the Hañga gens). Ash tree (doubted by La Flèche and Two Crows). A birth-name of this series could be used instead of the corresponding one of the gentile series, e. g., Gahige could have named his son, Ukanadig¢an, either Siʞan-qega or Wajin-hañga. There were similar series of birth-names for girls, but they have been forgotten.
§ 33. Principal Iñke-sabě names.—I. Men.—(Buffalo that) Walks Last in the herd. (Buffalo) Runs Among (the people when chased by the hunters). Four (buffaloes) Walking. Black Tongue (of a buffalo). The Chief. Real Chief. Young Chief. Walking Hawk. Without any one to teach him (i. e., He knows things of his own accord). (Buffalo) Makes his own manure miry by treading in it. Horns alone visible (there being no hair on the young buffalo bull's head). Little (buffalo) with Yellowish-red hair. He who practices conjuring. Thick Shoulder (of a buffalo). (Buffalo) Comes suddenly (over the hill) meeting the hunters face to face. Swift Rabbit. Rabbit (also in Hañga gens). He who talks like a chief; referring to the sacred pipes. Big Breast (of a buffalo). Seven (some say it refers to the seven sacred pipes). (He who) Walks Before (the other keepers of the sacred pipes). Badger. Four legs of an animal, when cut off. Bent Tail. Double or Cloven Hoofs (of a buffalo). Yonder Stands (a buffalo that) Has come back to you. Buffalo runs till he gets out of range of the wind. Little Horn (of a buffalo). Two (young men) Running (with the sacred pipes during the Hede-watci). Skittish Buffalo Calf. Foremost White Buffalo in the distance. Looking around. (Buffalo?) Walks Around it. (Buffalo) Scattering in different directions. Big Boiler (a generous man, who put two kettles on the fire). (Buffalo) Sits apart from the rest. He who makes one Stagger by pushing against him. He who speaks saucily. Difficult Disposition or Temper (of a growing buffalo calf). The Shooter. He who fears no seen danger. Young Turkey.
II. Women.—Sacred Third-daughter. She by Whom they were made Human beings (see Osage tradition of the Female Red Bird). Moon in Motion during the Day. Moon that Is traveling. Moon Has come back Visible. Foremost or Ancestral Moon (first quarter?). Visible Moon. White Ponka (female) in the distance. Precious Female. Visible one that has Returned, and is in a Horizontal attitude. Precious Buffalo Human-female. Buffalo Woman.
§ 34. Hañga seems to mean, "foremost," or "ancestral." Among the Omahas this gens is a buffalo gens; but among the Kansas and Osages it refers to other gentes. In the Omaha tribal circle, the Hañga people camp next to the Iñkě-sabe. Their two chiefs are Two Crows and Icta-basude, elected in 1880. The latter was elected as the successor of his father, "Yellow Smoke," or "Two Grizzly Bears."
Mythical origin of the gens.—According to Yellow Smoke, the first Hañga people were buffaloes and dwelt beneath the water. When they were there they used to move along with their heads bowed and their eyes closed. By and by they opened their eyes in the water; hence their first birth-name, Niadi-icta-ugab¢a. Emerging from the water, they lifted their heads and saw the blue sky for the first time. So they assumed the name of [K]e¢a-gaxe, or "Clear sky makers." (La Flèche, in 1879, doubted whether this was a genuine tradition of the gens; and he said that the name Niadi-icta-ugab¢a was not found in the Hañga gens; it was probably intended for Niadi-ctagabi. This referred to a buffalo that had fallen into mud and water, which had spoiled its flesh for food, so that men could use nothing but the hide. Two Crows said that Niadi-ctagabi was an ancient name.)
§ 35. Ceremony at the death of a member of the gens.—In former days, when any member of the gens was near death he was wrapped in a buffalo robe, with the hair out, and his face was painted with the "hañga-ʞi`anze." Then the dying person was thus addressed by one of his gens: "You came hither from the animals. And you are going back thither. Do not face this way again. When you go, continue walking." (See § 29.)
§ 36. The sacred tents.—There are two sacred tents belonging to this gens. When the tribal circle is formed these are pitched within it, about 50 yards from the tents of the gens. Hence the proper name, U¢uci-najin. A straight line drawn from one to the other would bisect the road of the tribe at right angles.
The sacred tents are always together. They pertain to the buffalo hunt, and are also "wéwaspe," having a share in the regulative system of the tribe, as they contain two objects which have been regarded as "Wakañda égan," partaking of the nature of deities.
These objects are the sacred pole or "waq¢éxe," and the "ʇe-san´-ha." The decoration of the outside of each sacred tent is as follows: A cornstalk on each side of the entrance and one on the back of the tent, opposite the entrance. (Compare the ear of corn in the calumet dance. See §§ 123 and 163.)
Tradition of the sacred pole.—The "waq¢exe," "jan´ waqúbe," or sacred pole, is very old, having been cut more than two hundred years ago, before the separation of the Omahas, Ponkas, and Iowas. The Ponkas still claim a share in it, and have a tradition about it, which is denied by La Flèche and Two Crows. The Ponkas say that the tree from which the pole was cut was first found by a Ponka of the Hisada gens, and that in the race which ensued a Ponka of the Makan gens was the first to reach the tree. The Omahas tell the following:
At the first there were no chiefs in the gentes, and the people did not prosper. So a council was held, and they asked one another, "What shall we do to improve our condition?" Then the young men were sent out. They found many cotton-wood trees beside a lake, but one of these was better than the rest. They returned and reported the tree, speaking of it as if it was a person. All rushed to the attack. They struck it and felled it as if it had been a foe. They then put hair on its head, making a person of it. Then were the sacred tents made, the first chiefs were selected, and the sacred pipes were distributed.
The sacred pole was originally longer than it is now, but the lower part having worn out, a piece of ash-wood, about 18 inches long, has been fastened to the cotton-wood with a soft piece of cord made of a buffalo hide. The ash-wood forms the bottom of the pole, and is the part which is stuck in the ground at certain times. The cotton-wood is about 8 feet long.
Fig. 17.—The sacred pole.
A.—The place where the two pieces of wood are joined.
B.—The aqande-pa or hin-qpe-i¢iban, made of the down of the minxa (a swan. See the Man¢iñka gaxe gens.)
C.—The scalp, fastened to the top, whence the proper name, Nik'uminje, Indian-man's (scalp) couch.
Two Crows said that the pole rested on the scalp when it was in the lodge. The proper name, Min-wasan, referring to the minxasan or swan, and also to the aqande-pa (B). The proper name, "Yellow Smoke" (rather), "Smoked Yellow," or Cude-nazi, also refers to the pole, which has become yellow from smoke. Though a scalp is fastened to the top, the pole has nothing to do with war. But when the Omahas encounter enemies, any brave man who gets a scalp may decide to present it to the sacred pole. The middle of the pole has swan's down wrapped around it, and the swan's down is covered with cotton-wood bark, over which is a piece of ʇéha (buffalo hide) about 18 inches square. All the ʇeha and cord is made of the hide of a hermaphrodite buffalo. This pole used to be greased every year when they were about to return home from the summer hunt. The people were afraid to neglect this ceremony lest there should be a deep snow when they traveled on the next hunt.
When Joseph La Flèche lost his leg, the old men told the people that this was a punishment which he suffered because he had opposed the greasing of the sacred pole. As the Omahas have not been on the hunt for about seven years, the sacred tents are kept near the house of Wakan-man₵in. (See § 295.)
The other sacred tent, which is kept at present by Wakan-man₵in, contains the sacred "ʇe-san´-ha," the skin of a white buffalo cow, wrapped in a buffalo hide that is without hair.
Joseph La Flèche had two horses that ran away and knocked over the sacred tents of the Hañga gens. The two old men caught them and rubbed them all over with wild sage, saying to Frank La Flèche, "If you let them do that again the buffaloes shall gore them."
§ 37. Subgentes and Taboos.—There are two great divisions of the gens, answering to the number of the sacred tents: The Keepers of the Sacred Pole and The Keepers of the [T]e-san-ha. Some said that there were originally four subgentes, but two have become altogether or nearly extinct, and the few survivors have joined the larger subgentes.
There are several names for each subgens. The first which is sometimes spoken of as being "Jan´ha-aʇá¢ican," pertaining to the sacred cotton-wood bark, is the "Waq¢éxe a¢in´" or the "Jan´ waqúbe a¢in´," Keepers of the Sacred Pole. When its members are described by their taboos, they are called the "[T]á waqúbe ¢atájĭ," those who do not eat the "ʇa" or buffalo sides; and "Minxa-san ¢atájĭ" and "[P]étan ¢atájĭ," those who do not eat geese, swans, and cranes. These can eat the buffalo tongues. The second subgens, which is often referred to as being "[T]e-san´-ha-ʇá¢ican," pertaining to the sacred skin of the white buffalo cow, consists of the Wacábe or Hañ´gaqti, the Real Hañga people. When reference is made to their taboo, they are called the "[T]e¢éze ¢atájĭ," as they cannot eat buffalo tongues; but they are at liberty to eat the "ʇa," which the other Hañga cannot eat. In the tribal circle the Wacabe people camp next to the Iñke-sabě gens; and the Waq¢éxe a¢in have the Quʞa of the ₵atada] gens next to them, as he is their servant and is counted as one of their kindred. But, in the gentile circle, the Waq¢éxe a¢in occupy the left side of the "council-fire," and the Wacabe sit on the opposite side.
§ 38. Style of wearing the hair.—The Hañga style of wearing the hair is called "ʇe-nañ´ka-báxe," referring originally to the back of a buffalo. It is a crest of hair, about 2 inches long, standing erect, and extending from one ear to the other. The ends of the hair are a little below the ears.
§ 39. Birth-names of boys, according to [P]a¢in-nanpajĭ. The first is Niadi ctagabi; the second, Jan-gáp'uje, referring to the Sacred Pole. It may be equivalent to the Dakota Tcan-kap'oja (Ćaŋ-kapoźa), meaning that it must be carried by one unencumbered with much baggage. The third is named Man pějĭ, Bad Arrow, i. e., Sacred Arrow, because the arrow has grown black from age! (Two Crows gave this explanation. It is probable that the arrow is kept in or with the "ʇe-san-ha.")
The fourth is Fat covering the outside of a buffalo's stomach. The fifth is Buffalo bull. The sixth, Dangerous buffalo bull; and the seventh is Buffalo bull rolls again in the place where he rolled formerly.
§ 40. Principal Hañga names. I. Men.—(Buffalo) Makes a Dust by rolling. Smoked Yellow ("Yellow Smoke"). (Buffalo) WalksinaCrowd. He who makes no impression by Striking. Real Hañga. Short Horns (of a buffalo about two years old). (Buffalo calf) Sheds its hair next to the eyes. Two Crows. Flying Crow. He who gives back blow for blow, or, He who gets the better of a foe. Grizzly bear makes the sound "ʇide" by walking. Grizzly bear's Head. Standing Swan. He (a buffalo?) who is Standing. (Buffalo?) That does not run. (Buffalo) That runs by the Shore of a Lake. Seven (buffalo bulls) In the Water. Pursuer of the attacking foe. Scalp Couch. Pointed Rump (of a buffalo?). Artichoke. Buffalo Walks at Night. A Buffalo Bellows. Odor of Buffalo Dung. Buffalo Bellows in the distance. (Sacred tent) Stands in the Middle (of the circle). Seeks Fat meat. Walking Sacred one. Corn. He who Attacks.
II. Women.—Iron-eyed Female. Moon that is Traveling. White Human-female Buffalo in the distance.
§ 41. This gen occupies the fourth place in the tribal circle, being between the Hañga and the [K]anze. But, unlike the other gentes, its subgentes have separate camping areas. Were it not for the marriage law, we should say that the ₵atada was a phratry, and its subgentes were gentes. The present leaders of the gens are [P]edegahi of the Wajiñga-¢atajĭ and Cyu-jiñga of the Wasabe-hit`ajĭ. When on the hunt the four subgentes pitch their tents in the following order in the tribal circle: 1. Wasabe-hit`ajĭ 2. Wajiñga ¢atajĭ 3. [T]e-da-it`ajĭ 4. [K]e-`in. The Wasabe-hit`ajĭ are related to the Hañga on the one hand and to the Wajiñga-¢atajĭ on the other. The latter in turn, are related to the [T]e-da-itajĭ these are related to the [K]e-`in; and the [K]e-`in and [K]anze are related.
§ 42. The name of this subgens is derived from three words: wasabe, a black bear; ha, a skin; and it`ajĭ, not to touch; meaning "Those who do not touch the skin of a black bear." The writer was told in 1879, that the uju, or principal man of this subgens, was Icta-duba, but La Flèche and Two Crows, in 1882, asserted that they never heard of an "uju" of a gens.
Taboo.—The members of this subgens are prohibited from touching the hide of a black bear and from eating its flesh.
Mythical origin.—They say that their ancestors were made under the ground and that they afterwards came to the surface.
§ 43. Plate II is a sketch of a tent which belonged to Agaha-wacuce, the father of [P]a¢in-nanpajĭ. Hupe¢a's father, Hupe¢a II, owned it before Agaha-wacuce obtained it. The circle at the top representing a bear's cave, is sometimes painted blue. Below the zigzag lines (representing the different kinds of thunders?) are the prints of bear's paws. This painting was not a nikie but the personal "qube" or sacred thing of the owner. The lower part of the tent was blackened with ashes or charcoal.
§ 44. Style of wearing the hair.—Four short locks are left on the head, as in the following diagram. They are about 2 inches long.
Birth-names of boys.—[P]a¢in-nanpajĭ gave the following: The first son is called Young Black bear. The second, Black bear. The third, Four Eyes, including the true eyes and the two spots like eyes that are above the eyes of a black bear. The fourth, Gray Foot. The fifth, Cries like a Raccoon. (La Flèche said that this is a Ponka name, but the Omahas now have it.) The sixth, Nídahan, Progressing toward maturity (sic). The seventh, He turns round and round suddenly (said of both kinds of bears).
§ 45. Sections of the subgens.—The Wasabe-hit`ajĭ people are divided into sections. [P]a¢in-nanpajĭ and others told the writer that they consisted of four divisions: Black bear, Raccoon, Grizzly bear, and Porcupine people. The Black bear and Raccoon people are called brothers. And when a man kills a black bear he says, "I have killed a raccoon." The young black bear is said to cry like a raccoon, hence the birth-name Miʞa-xage. The writer is inclined to think that there is some foundation for these statements, though La Flèche and Two Crows seemed to doubt them. They gave but two divisions of the Wasabe-hit`ajĭ and it may be that these two are the only ones now in existence, while there were four in ancient times. The two sections which are not doubted are the Wasabe-hit`ajĭ proper, and the Quʞa, i. e., the Raccoon people.
When they meet as a subgens, they sit thus in their circle: The Wasabe-hit`ajĭ people sit on the right of the entrance, and the Quʞa have their places on the left. But in the tribal circle the Quʞa people camp next to the Hañga Keepers of the Sacred Pole, as the former are the servants of the Hañga. The leader of the Quʞa or Singers was himself the only one who acted as quʞa, when called on to serve the Hañga. [P]a¢in-nanpajĭ's half-brother, Hupe¢a, commonly styled [T]e-da-u¢iqaga, used to be the leader. Since the Omahas have abandoned the hunt, to which this office pertained, no one has acted as quʞa; but if it were still in existence, the three brothers, Dangerous, Gihajĭ, and Man-¢i`u-ke, are the only ones from whom the quʞa could be chosen.
Quʞa men.—Dried Buffalo Skull. Dangerous. Gihajĭ. Black bear. Paws the Ground as he Reclines. Young (black bear) Runs. Mandan. Hupe¢a. Laugher. Maqpiya-qaga. [T]añga-gaxe. Crow's Head. Gray Foot. J. La Flèche said that Hupe¢a, Laugher, Maqpiya-qaga, and [T]añga-gaxe were servants of the Elk gens; but [P]a¢in-nanpajĭ, their fellow-gentile, places them among the Quʞa. (See § 143.)
In the tribal circle the Wasabe-hit`ajĭ proper camp next to the Wajiñga-¢atajĭ. These Wasabe-hit`ajĭ are the servants of the Elk people, whom they assist in the worship of the thunder-god. When this ceremony takes place there are a few of the Quʞa people who accompany the Wasabe-hit`ajĭ and act as servants. These are probably the four men referred to above. Though all of the Wasabe-hit`ajĭ proper are reckoned as servants of the Wejincte, only two of them, [P]a¢in-nanpajĭ and Sida-man¢in, take a prominent part in the ceremonies described in §§ 23, 24. Should these men die or refuse to act, other members of their Section must take their places.
Wasabe-hit`ajĭ men.—He who fears not the sight of a Pawnee. White Earth River. Four Eyes (of a black bear). Without Gall. Progressing toward maturity. Visible (object?). Gaxekati¢a.
Quʞa and Wasabe-hit`ajĭ women.—Danabi. Danama. Land Female. Minhupeg¢e. Min-ʇaninge. She who is Coming back in sight. Wetanne. Wete win.
§ 46. This name means, "They who do not eat (small) birds." They can eat wild turkeys, all birds of the minxa or goose genus, including ducks and cranes. When sick, they are allowed to eat prairie chickens. When members of this subgens go on the warpath, the only sacred things which they have are the g¢edan (hawk) and nickucku (martin). (See § 196.)
Style of wearing the hair.—They leave a little hair in front, over the forehead, for a bill, and some at the back of the head, for the bird's tail, with much over each ear, for the wings. La Flèche and Two Crows do not deny this; but they know nothing about it.
Curious custom during harvest.—These Wajiñga-¢atajĭ call themselves "The Blackbird people." In harvest time, when the birds used to eat the corn, the men of this subgens proceeded thus: They took some corn, which they chewed and spit around over the field. They thought that such a procedure would deter the birds from making further inroads upon the crops.
Wackan-man¢in of this subgens keeps one of the great wa¢ixabe, or sacred bags, used when a warrior's word is doubted. (See § 196.)
§ 47. Sections and subsections of the subgens.—Waniʇa-waqě of the [T]a-da gens told me that the following were the divisions of the Wajiñga-¢atajĭ but La Flèche and Two Crows deny it. It may be that these minor divisions no longer exist, or that they were not known to the two men.
I.—Hawk people, under Standing Hawk.
II.—Mañg¢iqta, or Blackbird people, under Wajina-gahige. Subsections: (a) White heads. (b) Red heads. (c) Yellow heads. (d) Red wings.
III.—Mañg¢iqta-qude, Gray Blackbird (the common starling), or Thunder people, under Wa¢idaxe. Subsections: (a) Gray Blackbirds. (b) Meadow larks. (c) Prairie-chickens; and, judging from the analogy of the Ponka Hisada, (d) Martins.
IV.—Three subsections of the Owl and Magpie people are (a) Great Owls. (b) Small Owls. (c) Magpies.
§ 48. Birth-names of boys.—The first son was called, Mañg¢iqta, Blackbird. The second, Red feathers on the base of the wings. The third, White-eyed Blackbird. The fourth, Dried Wing. The fifth, Hawk (denied by La Flèche). The sixth, Gray Hawk. The seventh, White Wings. This last is a Ponka name, according to La Flèche and Two Crows.
Wajiñga-¢atajĭ men.—Red Wings. Chief who Watches over (any thing). Becomes Suddenly Motionless. Poor man. Standing Hawk. He from whom they flee. Rustling Horns. Scabby Horns. The one Moving towards the Dew (?). White or Jack Rabbit. Gray Blackbird. White Blackbird. Four Hands (or Paws). Ni-¢actage. Yellow Head (of a blackbird). Fire Chief. Coyote's Foot. Buffalo bull Talks like a chief. Bad temper of a Buffalo bull. White Buffalo in the distance. Hominy (a name of ridicule). He who continues Trying (commonly translated, "Hard Walker"). He who makes the crackling sound "Gh+!" in thundering. Bird Chief.
Wajiñga-¢atajĭ women.—(Female eagle) Is Moving On high. Moon in motion during the Day. Turning Moon Female. Mindacan-¢in. Mintena. Visible one that Has returned, and is in a Horizontal attitude.
§ 49. These are the Eagle people, and they are not allowed to touch a buffalo head. (See Iñke-sabě gens, §§ 30, 32.) The writer was told that their uju or head man in 1879 was Mañge-zi.
He who is the head of the Niniba t`an, Keepers of a (Sacred) Pipe, has duties to perform whenever the chiefs assemble in council. (See Sacred Pipes, § 18.)
The decoration of the tents in this subgens resemble those of the Iñke-sabě.
§ 50. Birth names of boys.—The first was called Dried Eagle. [P]a¢in-nanpajĭ said that this really meant "Dried buffalo skull;" but La Flèche and Two Crows denied this, giving another meaning, "Dried Eagle skin." The second was Pipe. The third, Eaglet. The fourth, Real Bald Eagle. The sixth, Standing Bald Eagle. The seventh, He (an eagle) makes the ground Shake suddenly by Alighting on it.
§ 51. Sections of the Subgens.—Lion gave the following, which were doubted by La Flèche and Two Crows. I. Keepers of the Pipe, or Workers, under Eaglet. II. Under The-Only-Hañga are Pidaiga, Wadjepa, and Manze-guhe. III. Under Real Eagle are his son, Eagle makes a Crackling sound by alighting on a limb of a tree, Wasaapa, Gakie-man¢in, and Tcaza-¢iñge. IV. To the Bald Eagle section belong Yellow Breast and Small Hill. The Omahas reckon three kinds of eagles, the white eagle, the young white eagle, and the spotted eagle. To these they add the bald eagle, which they say is not a real eagle. These probably correspond with the sections of the [T]e-[p]a-it`ajĭ.
§ 52. This subgens camps between the [T]e-[p]a-it`ajĭ and the [K]anze, in the tribal circle. Its head man in 1879 was said to be [T]enuga-jan-¢iñke. [K]e`in means "to carry a turtle on one's back." The members of this subgens are allowed to touch or carry a turtle, but they cannot eat one.
Style of wearing the hair.—They cut off all the hair from a boy's head, except six locks; two are left on each side, one over the forehead, and one hanging down the back, in imitation of the legs, head, and tail of a turtle. La Flèche and Two Crows did not know about this, but they said that it might be true.
Decoration of the tents.—The figures of turtles were painted on the outside of the tents. (See the Iñke-sabě decorations, §§ 30-32.)
Curious custom during a fog.—In the time of a fog the men of this subgens drew the figure of a turtle on the ground with its face to the south. On the head, tail, middle of the back, and on each leg were placed small pieces of a (red) breech-cloth with some tobacco. This they imagined would make the fog disappear very soon.
§ 53. Birth names of boys.—The first son was called He who Passed by here on his way back to the Water; the second, He who runs very swiftly to get back to the Water; the third, He who floats down the stream; the fourth, Red Breast; the fifth, Big Turtle; the sixth, Young one who carries a turtle on his back; the seventh, Turtle that kicks out his legs and paws the ground when a person takes hold of him.
Sections of the subgens.—Lion gave the following as sections of the [K]e-`in, though the statement was denied by La Flèche and Two Crows. "The first section is Big Turtle, under [P]ahe-ʇa[p]`ě, in 1878. The second is Turtle that does not flee, under Cage-skă or Nistu-man¢in. The third is Red-breasted Turtle, under [T]enuga-jan-¢iñke. The fourth is Spotted Turtle with Red Eyes, under Ehnan-juwag¢e."
Turtle men.—Heat makes (a turtle) Emerge from the mud. (Turtle) Walks Backward. He Walks (or continues) Seeking something. Ancestral Turtle. Turtle that Flees not. (Turtle that) Has gone into the Lodge (or Shell). He alone is with them. He Continues to Tread on them. Turtle Maker. Spotted Turtle with Red Eyes. Young Turtle-carrier. Buzzard. He who Starts up a Turtle.
One of the women is Egg Female.
§ 54. The place of the [K]anze or Kansas gens is between the [K]e-`in and the Man¢iñka-gaxe in the tribal circle. The head man of the gens who was recognized as such in 1879 was Zanzi-mande.
Taboo.—The [K]anze people cannot touch verdigris, which they call "wase-ʇu," green clay, or "wase-ʇu-qude," gray-green clay.
Being Wind people, they flap their blankets to start a breeze which will drive off the musquitoes.
Subgentes.—La Flèche and Two Crows recognize but two of these: Keepers of a Pipe and Wind People. They assign to the former Majanha¢in, Majan-kide, &c., and to the latter Wajin-¢icage, Zanzi-mandě, and their near kindred. But Lion said that there were four subgentes, and that Majanha¢in was the head man of the first, or Niniba t`an, which has another name, Those who Make the Sacred tent. He gave Wajin-¢icage as the head man of the Wind people, Zanzi-mandě as the head of the third subgens, and Majan-kide of the fourth; but he could not give the exact order in which they sat in their gentile circle.
A member of the gens told the writer that Four Peaks, whom Lion assigned to Zanzi-mandě's subgens, was the owner of the sacred tent; but he did not say to what sacred tent he referred.
Some say that Majanha¢in was the keeper of the sacred pipe of his gens till his death in 1879. Others, including Frank La Flèche, say that Four Peaks was then, and still is, the keeper of the pipe.
According to La Flèche and Two Crows, a member of this gens was chosen as crier when the brave young men were ordered to take part in the sham fight. (See § 152.) "This was Majanha-¢in" (Frank La Flèche).
§ 55. Names of Kansas men.—Thick Hoofs. Something Wanting. Not worn from long use. He only is great in his own estimation. Boy who talks like a chief. Young one that Flies [?]. He Lay down On the way. Young Beaver. Two Thighs. Brave Boy. Kansas Chief. Young Kansas. Making a Hollow sound. Gray Cottonwood. The one Moving toward the Land. He who shot at the Land. Young Grizzly bear. White Grizzly bear near at hand. He started suddenly to his feet. Heartless. Chief. Four Peaks. Hair on the legs (of a buffalo calf takes) a withered appearance. Swift Wind. Wind pulls to pieces. He Walks In the Wind. Buffalo that has become Lean again. Lies at the end. Young animal Feeding with the herd. He who makes an object Fall to pieces by Punching it. Blood. He who makes them weep. Bow-wood Bow.
Names of Kansas women.—Kansas Female. Moon that Is traveling. Ancestral or Foremost Moon. Moon Moving On high. Last [?] Wind. Wind Female. Coming back Gray.
§ 56. This gens, which is the first of the Ictasanda gentes, camps next to the [K]anze, but on the opposite side of the road.
The chief of the gens is Cañge-skă, or White Horse, a grandson of the celebrated Black Bird.
The name Man¢iñka-gaxe means "the earth-lodge makers," but the members of this gens call themselves the Wolf (and Prairie Wolf) People.
Tradition.—The principal nikie of the Man¢iñka-gaxe are the coyote, the wolf, and the sacred stones. La Flèche and Two Crows say that these are all together. Some say that there are two sacred stones, one of which is red, the other black; others say that both stones have been reddened. (See § 16.) La Flèche and Two Crows have heard that there were four of these stones; one being black, one red, one yellow, and one blue. (See the colors of the lightning on the tent of Agaha-wacuce, § 43.) One tradition is that the stones were made by the Coyote in ancient days to be used for conjuring enemies. The Osage tradition mentions four stones of different colors, white, black, red, and blue.
Style of wearing the hair.—Boys have two locks of hair left on their heads, one over the forehead and another at the parting of the hair on the crown. Female children have four locks left, one at the front, one at the back, and one over each ear. La Flèche and Two Crows do not know this, but they say that it may be true.
§ 57. Subgentes.—La Flèche and Two Crows gave but two of these: Keepers of the Pipe and Sacred Persons. This is evidently the classification for marriage purposes, referred to in § 78; and the writer is confident that La Flèche and Two Crows always mean this when they speak of the divisions of each gens. This should be borne in mind, as it will be helpful in solving certain seeming contradictions. That these two are not the only divisions of the gens will appear from the statements of Lion and Cañge-skă, the latter being the chief of the gens. Cañge-skă said that there were three subgentes, as follows: 1. Qube (including the Wolf people?). 2. Niniba t`an. 3. Min´xa-san wet`ájĭ. Lion gave the following: 1. Mi´ʞasi (Coyote and Wolf people). 2. In´`ě waqúbe, Keepers of the Sacred Stones. 3. Niníba t`an. 4. Min´xa-san wet`ájĭ. According to Cañge-skă, Qube was the name given to his part of the gens after the death of Black Bird; therefore it is a modern name, not a hundred years old. But In´`ě-waqúbe points to the mythical origin of the gens; hence the writer is inclined to accept the fourfold division as the ancient one. The present head of the Coyote people is [T]aqie-tig¢e, whose predecessor was Hu-¢agebe. Cañge-skă, of the second subgens, is the successor of his father, who bore the same name. Uckadajĭ is the rightful keeper of the Sacred Pipe, but as he is very old Cantan-jiñga has superseded him, according to [P]a¢in-nanpajĭ. Minxa-skă was the head of the Minxa-san wet`ajĭ, but Mañga`ajĭ has succeeded him. The name of this last subgens means "Those who do not touch swans," but this is only a name, not a taboo, according to some of the Omahas.
Among the Kansas Indians, the Manyiñka-gaxe people used to include the Elk gens, and part of the latter is called, Min´xa únikacinga, Swan people. As these were originally a subgens of the Kansas Manyiñka-gaxe, it furnishes another reason for accepting the statement of Lion about the Omaha Minxa-san-wet`ajĭ.
§ 58. Birth-names of boys.—[P]a¢in-nanpajĭ gave the following, but he did not know their exact order: He who Continues to Travel (denied by the La Flèche and Two Crows). Little Tail (of a coyote). Sudden Crunching sound (made by a coyote or wolf when gnawing bones). (Coyote) Wheels around suddenly. (Coyote) Stands erect very suddenly. Surly Wolf.
Names of men. I. Wolf subgens.—Sudden crunching sound. Wacicka. Continues Running. Wheels around suddenly. The Standing one who is Traveling. (Wolf) Makes a sudden Crackling sound (by alighting on twigs or branches). Ghost of a Grizzly bear. Stands erect Very suddenly. Little Tail. Young Traveler. He who Continues to Travel, or Standing Traveler. Standing Elk. Young animal Feeding or grazing with a herd. II. In`ě-waqube subgens.—White Horse. Ancestral Kansas. Thunder-god. Village-maker. Brave Second-son. Black Bird (not Blackbird). Big Black bear. White Swan. Night Walker. He whom they Reverence. Big Chief. Walking Stone. Red Stone. [P]a¢in-nanpajĭ said that the last two names were birth-names in this subgens. III. Niniba-t`an subgens.—He who Rushes into battle. Young Wolf. Saucy Chief. IV. Swan subgens.—He whom an Arrow Fails to wound. Willing to be employed. A member of this gens, Tailless Grizzly bear, has been with the Ponkas for many years. His name is not an Omaha name.
Names of women.—Hawk-Female. New Hawk-Female. Miacte-ctan, or Miate-ctan. Min-miʇega. Visible Moon. (Wolf) Stands erect. White Ponka in the distance. Ponka Female. She who is Ever Coming back Visible. Eagle Circling around. Wate win.
§ 59. The [T]e-sĭnde, or Buffalo-tail gens, camps between the Man¢iñka-gaxe and the [T]a-[p]a gentes in the tribal circle. Its present chief is Wahan-¢iñge, son of Takunaki¢abi.
Taboos.—The members of this gens cannot eat a calf while it is red, but they can do so when it becomes black. This applies to the calf of the domestic cow, as well as to that of the buffalo. They cannot touch a buffalo head.—Frank La Flèche. (See §§ 31, 37, and 49.) They cannot eat the meat on the lowest rib, ʇe¢iʇ-ucag¢e, because the head of the calf before birth touches the mother near that rib.