THE OSAGE TRIBE
TWO VERSIONS OF THE CHILD-NAMING RITE
BY
FRANCIS LA FLESCHE
Forty-third Annual Report of the Bureau of American Ethnology to
the Secretary of the Smithsonian Institution, 1925-1926, Government
Printing Office, Washington, 1928, pages 23-164.
CONTENTS
Page
Introduction 29
Child-naming Rituals 31
Birth Names of the Puma Gens 31
The First Three Sons 31
The First Three Daughters 32
Sky Names 32
Child-naming ritual of the Puma gens 33
Ḳi´-noⁿ—ceremony of Decorating the Xo´-ḳa 33
Ḳi´-noⁿ Wi´-gi-e 34
Wa´-ṭse-ṭsi and the Ṭsi´-zhu Wa-shta-ge Gentes 35
Ṭsi Ṭa´-p̣e (Approach to the House) 36
The Wa-the´-the Ceremony 38
Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e 40
Old-age Wi´-gi-e 45
Wi´-gi-e of the Wa´-ṭse-ṭsi Gens 47
Wi´-gi-e of the Bow People 47
Earth Names and Wi´-gi-es 48
Wi´-gi-e of the Wa´-ṭse-gi-ṭsi 51
Special Instructions to the Mother 54
Origin Wi´-gi-e of the Tho´-xe Gens 56
Child-naming Ritual of the Ṭsi´-zhu Wa-shta-ge Gens 59
Certain Gentes Called to Take Part in the Ceremony 59
Wa-zho´-i-ga-the (Life symbol) Wi´-gi-e 60
The Xo´-ḳa Ceremonially Conducted to the Child’s House 67
A Life Symbol Sent to Each of the Officiating Gentes 68
Gentes Recite Their Wi´-gi-es Simultaneously 68
The Child Is Passed from Gens to Gens to Be Blessed 71
First Child-naming Wi´-gi-e of the 0si´-zhu Wa-noⁿ Gens 75
The Gentile Hair Cut of Children 87
Hair Cut of the Ṭsi´-zhu Wa-shta-ge Gens 89
Paraphrase of the wi´-gi-e of the Red Eagle gens 90
Wi´-gi-e of the Ni´-ḳa Wa-ḳoⁿ-da-gi and the Tho´-xe gentes 93
Fondness of personal adornment 95
Ear Perforating 95
Ḳi´-noⁿ Wi´-gi-e 96
Ṭsi Ṭa´-p̣e Wa-thoⁿ and Wi´-gi-e 97
Zha´-zhe Ḳi-toⁿ Wi´-gi-e 97
U´-noⁿ Wi-gi-e 101
Wa-zho´-i-ga-the Wi´-gi-e 103
Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e 110
Wa-zho´-i-ga-the Wi´-gi-e 113
Native Names of Osage Full Bloods 122
Names of the Gentes and Subgentes 122
Wa´-ṭse-ṭsi or P̣oⁿ´-ḳa Wa-shta-ge 124
Ṭa´ I-ni-ḳa-shi-ga 128
Ho´ I-ni-ḳa-shi-ga 130
Hoⁿ´-ga U-ṭa-noⁿ-dsi 132
Wa-ça´-be 133
Iⁿ-gthoⁿ´-ga 135
Hoⁿ´-ga Gthe-zhe 136
Hoⁿ´-ga U-thu-ha-ge 139
O´-poⁿ 141
I´-ba-ṭse 142
Ṭsi´-zhu Wa-noⁿ 144
Çiⁿ´-dse-a-gthe 146
Ṭsi´-zhu Wa-shta-ge 146
Ṭse-do´-ga Iⁿ-dse 152
Ṭse Thoⁿ´-ḳa 153
Mi-ḳ’iⁿ´ 153
Hoⁿ´ I-ni-ḳa-shi-ga 155
Ni´-ḳa Wa-ḳoⁿ-da-gi 157
Tho´-xe 160
ILLUSTRATIONS
PLATES
Page
1. Wa-xthi´-zhi (Iⁿ-gthoⁿ´-ga (Puma) gens) 30
2. Shoⁿ´-ge-moⁿ-iⁿ (Ṭsi´-zhu Wa-shta-ge gens) 30
3. Shell gorget and downy plume (Life symbols) 44
4. Wa-sho´-she (Hoⁿ´-ga A-hiu-ṭoⁿ (Eagle) gens) 44
5. Wa-ṭse’-moⁿ-iⁿ (Wa-ça´-be (Black Bear) gens) 54
6. a, War standard (Symbolizes the white swan). b,
Ṭse´-wa-the root (Nelumbo lutea) used for food 54
7. Xu-tha´-wa-ṭoⁿ-iⁿ (Ṭsi´-zhu Wa-noⁿ gens) 84
8. Straps for tying captives 84
9. Four Osage children 92
10. Child’s hair cut of the Tho-xe and Ni´-ḳa Wa-ḳoⁿ-da-gi
gentes 92
11. Men, showing hair cut of adult Osages 92
12. Bone ear perforators and expanders 92
TEXT FIGURES
1. Diagram showing places of gentes in the lodge 36
2. Symbolic robe prepared for children 54
3. Chart of constellation Wa´-ba-ha (Ursa Major) 74
4. Chart of Ṭa Tha´-bthiⁿ, Three Deer (in Orion) 74
5. Totemic cut of the Omaha boys’ hair 87
6. Symbolic hair cut of the Hoⁿ´-ga gens 89
7. Symbolic hair cut of the Ṭsi´-zhu Wa-shta-ge gens 89
8. Hair cut of the Ṭsi´-zhu Wa-noⁿ and the Wa-ça´-be
(Black Bear) gentes 92
THE OSAGE TRIBE: TWO VERSIONS OF THE
CHILD-NAMING RITE
By FRANCIS LA FLESCHE
INTRODUCTION
The two versions of the Osage Child-naming Rite recorded in this volume
were obtained with considerable difficulty, owing to the reluctance of
the people to speak of the sacred rites that were formulated by the
Ni´-ḳa Xu-be, Holy Men, of long ago. This unwillingness to speak of
the tribal rites, excepting in the prescribed ceremonial way, arose
from a sense of reverence for things sacred and from the belief that
within the rites, and in the articles dedicated to religious use, there
resides a mystic power which could punish, by supernatural means, the
persons who speak irreverently of the rites and put to profane use the
symbolic articles.
In the early part of the life of the Osage, according to tradition, the
people kept together for protection and moved about without tribal or
gentile organizations, a condition which they termed “gani´-tha,” which
may be freely translated as, without law or order.
It was in those days that a group of men fell into the habit of
gathering together, from time to time, to exchange ideas concerning the
actions of the sun, moon, and stars which they observed move within
the sky with marvelous precision, each in its own given path. They
also noticed, in the course of their observations, that the travelers
in the upper world move from one side of the sky to the other without
making any disturbances in their relative positions, and that with
these great movements four changes take place in the vegetal life of
the earth which they agreed was effected by the actions of some of the
heavenly travelers. These seasonal changes they named Be, Do-ge´, Ṭoⁿ,
and Ba´-the (Spring, Summer, Autumn and Winter).
The delving into the mysteries of the universe by this group of men,
which was carried on for a long period of time, was primarily for the
purpose of finding, if possible, the place from which comes all life.
The seasonal changes upon the earth which appear to accompany the
movements of the sun and other cosmic bodies suggested to these men the
existence between sky and earth of a procreative relationship, an idea
which fixed itself firmly in their minds. It fitted their notion that
the earth was related to and influenced by all of the great bodies that
move around within the sky. However, they were not satisfied that these
celestial bodies move without the guidance of some governing power, and
they continued their search and their discussions. Then, in course of
time, there crept into the minds of these men, who became known as the
“Little Old Men,” the thought that a silent, invisible creative power
pervades the sun, moon and stars and the earth, gives to them life, and
keeps them eternally in motion and perfect order. This creative power
which to their minds was the source of life they named Wa-ḳoⁿ´-da,
Mysterious Power, and sometimes E-a´-wa-woⁿ a-ka, The Causer of Our
Being.
These ideas are given expression in that part of the child-naming
rite where the initiated members of two gentes are first called to
enter the house in which the ceremonies are to take place. One of
these gentes, the Ṭsi´-zhu Wa-shta-ge, Peaceful Ṭsi´-zhu, represents
the sky with its sun, moon, and stars, and the other, the Wa´-ṭse-ṭsi
Wa-shta-ge, Peaceful Wa´-ṭse-ṭsi, represents the earth with its waters
and dry land. The house itself then becomes a symbol of the sky which
encompasses the sun, moon, stars, and the earth. Thus the house, the
two gentes and all the others who enter it to take part in the rite
become, collectively, a symbol of the universe wherein life manifests
itself by taking on an infinite variety of bodily forms. The whole
ceremony is an expression of a longing desire that Wa-ḳoⁿ´-da who
dwells in the universe will favor the little one who is to be named
with a long life and an endless line of descendants.
The men who recorded the two versions of the Osage child-naming rite
were typical full-blood Indians, neither of them spoke the English
language, and nothing in all that they have given suggests foreign
influence. Wa-xthi´-zhi (pl. 1) was a man of an inquiring mind. He did
not hesitate to ask of his initiators the meaning of the parts of the
rituals which he did not fully understand. He learned much from his
father, who was well versed in the ancient tribal rites.
Shoⁿ´-ge-moⁿ-iⁿ (pl. 2) did not have these advantages, but he had
a retentive mind and what he committed to memory of the rites was
sufficient to him. He did not insist upon being informed as to the
meaning of the parts of the rites that were obscure to him.
I am indebted to Mr. Vince Dillon, of Fairfax, Okla., for permitting me
to use a photograph he had made of two little Osages showing symbolic
hair cut of one of them. Also to Joe Shoⁿ´-ge-moⁿ-iⁿ for the loan of a
photograph of his two daughters. Joe is the son of Shoⁿ´-ge-moⁿ-iⁿ, who
recorded the second version of the child-naming ceremony.
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 1
WA-XTHI´-ZHI (I^N-GTHO^N´-GA (PUMA) GENS)]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 2
SHO^N´-GE-MO^N-I^N (ṬSI´-ZHU WA-SHTA-GE GENS)]
CHILD-NAMING RITUALS
To a self-respecting Osage husband and wife, the ceremonial naming of
their first three sons and their first three daughters is of the utmost
importance. The couple regard the performing of the ceremony as a
sacred duty to their children which must never be neglected.
Each of these sons and daughters must be named according to the rites
prescribed by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga. Until the ceremonial naming
the child has no place in the gentile organization, and it is not even
regarded as a person.
Every one of these three sons and three daughters has a special kinship
term which can be used only by the father, the mother, and the nearest
relatives. These special kinship terms, as observed in their sequence,
are as follows:
Sons Daughters
Iⁿ-gthoⁿ´. Mi´-noⁿ.
Kshoⁿ´-ga. Wi´-he.
Ḳa´-zhiⁿ-ga. Çi´-ge or A-çiⁿ´-ga.
All the sons born after the third one are Ḳa´-zhiⁿ-ga, and all the
daughters born after the third one, Çi´-ge or A-çiⁿ´-ga.
To each of the first six children belongs a distinctive gentile
personal name, spoken of as: iⁿ-gthoⁿ´ zha-zhe (Iⁿ-gthoⁿ´ name),
mi´-noⁿ zha-zhe (Mi´-noⁿ name), etc. These names must always be
ceremonially conferred upon the newly born child. All the other sons
and daughters are named without any formality because the ceremony
performed for the Ḳa´-zhiⁿ-ga and the Çi´-ge serves for the other
children that may follow. These distinctive gentile names may be
designated as gentile birth names.
BIRTH NAMES OF THE PUMA GENS
The gentile birth names of the Puma gens, as given by Wa-xthi´-zhi, are
as follows:
THE FIRST THREE SONS
1. Mi´-wa-ga-xe, Child-of-the-sun. This name is commemorative of the
talk that took place between the “Little Ones” and the Sun when they
went to him to ask for aid as they were about to come to the earth,
their future home. In asking for aid, the “Little Ones” addressed
the Sun as grandfather, and the Sun, in reply, said to them: “It
is true that you are my children.” Hence the name, Mi´-wa-ga-xe,
Child-of-the-sun. The name is mentioned in the Naming Ritual of the
Puma gens. (See p. 41, lines 24 to 27.)
2. I´-e-çka-wa-the, Giver-of-speech. The Sun also gave to the “Little
Ones” the power of expressing their thoughts by speech, and the skill
in arranging their words so that they can be clearly understood. When
a person speaks intelligently he is spoken of as i´-e-wa-çka, a
clear speaker. The children are given the name I´-e-çka-wa-the as a
recognition of this great gift from the Sun. The name is mentioned in
the Naming Ritual of the Puma gens. (See p. 41, line 34.)
The story of the introduction of this name, as told by the Black Bear
gens in their Ni´-ḳi Ritual, differs from the Puma version of the
story. (See p. 228, 36th Ann. Rept. Bur. Amer. Ethn., lines 238 to 304.)
3. Moⁿ´-ga-xe, Arrow-maker. At the same time that the Sun gave to the
“Little Ones” the gift of speech he gave to them a finished arrow so
that when they came to dwell upon the earth they could make arrows
like it and use them for defending themselves against enemies and for
killing animals to use for food. The name is mentioned in the Puma
Naming Ritual. (See p. 42, line 44.)
THE FIRST THREE DAUGHTERS
1. Moⁿ´-ca-ṭse-xi, Sacred Arrowshaft. The name Moⁿ´-ca-ṭse-xi refers
to the ray of light which was given by the Sun to the “Little Ones”
for use as an arrowshaft. This shaft had the quality of unerring
precision which excited the wonder of the “Little Ones.” It was to them
a mysterious arrowshaft. The name is mentioned in the Naming Ritual of
the Puma gens. (See p. 41, line 29.)
2. Moⁿ-zhoⁿ´-op-she-wiⁿ, Woman-who-travels-over-the-earth. This name
refers to the ever recurring westward movement of the moon over the
earth. The name is mentioned in the Naming Ritual of the Puma gens.
(See p. 41, line 39.)
3. Noⁿ´-mi-ṭse-xi, Beloved-child-of-the-sun. This name is mentioned in
the Naming Ritual of the Puma gens. (See p. 42, line 49.)
Another name follows that of the third son in the ritual,
Iⁿ-shta´-sha-be, Dark-eyes, and is a Ḳa´-zhiⁿ-ga name. The name is
mentioned in the Naming Ritual of the Puma gens. (See p. 42, line 54.)
The name E-noⁿ´-gi-tha-bi, The Favorite, follows that of the third
daughter, and is a Çi´-ge name. This name is not mentioned in the
ritual. Wa-xthi´-zhi said the fourth daughter is the favored one
because if the first three should fail to bring forth children the
parents would cherish the hope that their fourth daughter will give
them grandchildren.
SKY NAMES
The distinctive birth names of the Puma gens, mentioned above, are
spoken of as sky names, to distinguish them from the common gentile
names. These birth names are said to have originated in the sky when
the “Little Ones” were about to descend to the earth to take upon
themselves bodily form. Some of these names refer to important events
that came to pass before the descent from the sky to the earth. Earth
names were also used by both the Puma and the Black Bear gentes. These
names will be referred to later.
Every Osage gens has its own version of the tribal Child-naming Ritual.
The versions belonging to the Iⁿ-gthoⁿ´-ga (Puma) gens of the Hoⁿ´-ga
great division and that belonging to the Ṭsi´-zhu great division have
been secured and are given below in detail.
CHILD-NAMING RITUAL OF THE PUMA GENS
(WA-XTHI´-ZHI)
When a man of the Puma gens is prepared for the ceremonial naming of
his newly born son he sends for the Sho´-ḳa (official messenger) of
his gens. On the arrival of the Sho´-ḳa the father puts before him
his customary fee of a blanket or blue cloth and a little pipe which
he must carry as his official badge. The father of the child then
orders the Sho´-ḳa to go and call the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma,
the Ṭsi´-zhu Wa-shta-ge, and the Wa´-ṭse-ṭsi Wa-shta-ge gentes. The
Ṭsi´-zhu Wa-shta-ge is the Peace gens of the Ṭsi´-zhu great tribal
division, and the Wa´-ṭse-ṭsi Wa-shta-ge the Peace gens of the Hoⁿ´-ga
great tribal division. Prominence was given, in this ceremony, to these
two gentes because they are the favored people of the sun and the
unclouded sky, the most sacred of the cosmic forces. Through these two
favored gentes the blessings of peace and long life are invoked for the
child to be named and formally given its place in the tribal unit.
The Noⁿ´-hoⁿ-zhiⁿ-ga of these three gentes assemble in the evening at
the house of the father who, in a formal speech, makes known to them
the purpose of the summons. Then the heads of the Ṭsi´-zhu Wa-shta-ge
and the Wa´-ṭse-ṭsi Wa-shta-ge gentes direct the Sho´-ḳa to go and call
the Noⁿ´-hoⁿ-zhiⁿ-ga of the following gentes to assemble at the house
of the father on the next morning:
Hoⁿ´-ga A-hiu-ṭoⁿ, Wa-ça´-be-ṭoⁿ and the O´-poⁿ, of the Hoⁿ´-ga
subdivision; Wa´-ṭse-ṭsi Wa-shta-ge, Ho´ I-ni-ḳa-shi-ga, Wa-zha´-zhe
Çka and the Ṭa´ I-ni-ḳa-shi-ga of the Wa-zha´-zhe subdivision; Ṭsi´-zhu
Wa-shta-ge, Ṭsi´-zhu Wa-noⁿ, Mi-k’iⁿ´ Wa-noⁿ and the Tho´-xe of the
Ṭsi´-zhu great division.
The Sho´-ḳa, as he goes on this errand, does not neglect the little
pipe, his official badge.
ḲI´-NOⁿ—CEREMONY OF DECORATING THE XO´-ḲA
Before sunrise of the following day the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma
gens assemble at the house of the member who had been appointed by the
father to act as Xo´-ḳa in the ceremony. When all the members had taken
their places the A´-ḳi-hoⁿ Xo´-ḳa (master of ceremonies) recites the
wi´-gi-e relating to the symbolic articles with which the Xo´-ḳa is to
be decorated. The wi´-gi-e is accompanied by certain ceremonial acts
performed by an assistant. The first section of the wi´-gi-e relates
to the red dawn, the beginning of the life of day. The assistant, who
has put red paint on the palms of his hands, spreads them out toward
the dawn that is reddening the eastern sky. When the A´-ḳi-hoⁿ Xo´-ḳa
reaches the fourth line the assistant paints red the face of the
Xo´-ḳa. Then, as the A´-ḳi-hoⁿ Xo´-ḳa goes on to the second section
the assistant takes up a white, downy feather (pl. 3, _b_), taken from
the under covert of an eagle’s tail, and holds it poised over the
Xo´-ḳa’s head. When the twelfth line of the wi´-gi-e is reached the
assistant quickly fastens the feather to the scalplock of the Xo´-ḳa.
This feather symbolizes one of the two white shafts of light that may
be seen at either side of the sun as it rises through the fading color
of the dawn. Each of these two shafts symbolizes a never-ending life.
The one at the right belongs to the Hoⁿ´-ga great division and the
one at the left to the Ṭsi´-zhu great division. At the beginning of
the third section of the wi´-gi-e the assistant rubs in the palms of
his hands a bit of buffalo fat, then holds his outspread hands poised
over the Xo´-ḳa’s head. When the twentieth line is reached he anoints
the Xo´-ḳa’s hair with the oil, an act by which is expressed the wish
that the child whom the Xo´-ḳa represents shall always be abundantly
supplied with food of all kinds.
At the fourth section of the wi´-gi-e the assistant takes up a necklace
of beads, or a narrow woven band, to which is attached a shell gorget
(pl. 3, _a_) and holds it in readiness. When the twenty-sixth line is
reached he puts the necklace upon the neck of the Xo´-ḳa so that the
gorget hangs upon his breast. This gorget typifies the Sun, whose life
endures forever.
ḲI´-NO^N WI´-GI-E
(FREE TRANSLATION)
1
1. Verily, at that time and place, it has been said, in this house,
2. The people spake to one another, saying: With what shall the
little ones decorate their faces, as they travel the path of
life?
3. With the symbol of the god who never fails to appear at the
beginning of day,
4. The little ones shall decorate their faces, as they travel the
path of life.
5. When they decorate their faces with this symbol,
6. They shall be difficult to overcome by death, as they travel
the path of life, O, younger brothers.
2
7. Verily, at that time and place, it has been said, in this house,
8. They spake to one another, saying: What shall they use as a
plume?
9. There is a god who never fails to appear at the beginning of day
(the sun),
10. At whose right side
11. There stands a plume-like shaft,
12. Which the little ones shall use as a plume,
13. And they shall become difficult to overcome by death.
14. When the little ones use this plume,
15. They shall have a plume that will forever stand, as they travel
the path of life.
3
16. Verily, at that time and place, it has been said, in this house,
17. They spake to one another, saying: With what shall the little
ones anoint their hair?
18. The young male buffalo
19. Has fat adhering to the muscle on the right side of his spine.
20. The little ones shall use the oil of this fat to anoint their
hair.
21. When they use this fat
22. They shall always live to see old age, as they travel the path
of life, O, younger brothers.
4
23. Verily, at that time and place, it has been said, in this house,
24. They spake to one another, saying: What neck ornament shall they
put upon him? (the Xo´-ḳa).
25. The mussel who sitteth upon the earth
26. They shall always put upon him, O, younger brothers.
27. The God of Day who sitteth in the heavens,
28. He shall bring to us,
29. They shall put upon him the sun as a neck ornament, O, younger
brothers.
30. When they make of him (the sun) the means by which to reach old
age,
31. They shall always live to see old age, as they travel the path
of life.
WA´-ṬSE-ṬSI AND THE ṬSI´-ZHU WA-SHTA-GE GENTES
As the ceremony of decorating the Xo´-ḳa goes on, the Noⁿ´-hoⁿ-zhiⁿ-ga
members of the Wa´-ṭse-ṭsi Wa-shta-ge gens, followed, by those of the
Ṭsi´-zhu Wa-shta-ge gens, go to the house of the father of the child
to be named, and enter to take their places, those of the Wa´-ṭse-ṭsi
at the east end on the south side and those of the Ṭsi´-zhu at the
east end on the north side. (Fig. 1.) The house then becomes the
home of these two gentes for the time being and for the purposes of
the ceremony. The Wa´-ṭse-ṭsi is the Peace gens of the Hoⁿ´-ga great
tribal division, its life symbol is the water portion of the earth. The
hereditary chief of the Hoⁿ´-ga division was chosen from this gens. The
Ṭsi´-zhu is the Peace gens of the Ṭsi´-zhu great division. Its life
symbol is the clear blue sky. The hereditary chief of the Ṭsi´-zhu
great division was chosen from this gens.
ṬSI ṬA´-P̣E (APPROACH TO THE HOUSE)
The purpose of the Ḳi´-noⁿ ceremony is to prepare the Xo´-ḳa who
represents the child to be named to approach in the prescribed manner
the house wherein sit the Noⁿ´-hoⁿ-zhiⁿ-ga of the Wa´-ṭse-ṭsi and
the Ṭsi´-zhu gentes, the first representing the life-giving power of
water and the latter the life-giving power of the sun whose abode is
in the great blue sky. The Xo´-ḳa is to come to the sacred house as
a suppliant for a full and complete life, uninterrupted by diseases
or accidents, and for an endless line of descendants. The ceremonial
approach of the Xo´-ḳa to the sacred house is called Ṭsi Ṭa´-p̣e (Ṭsi,
house; Ṭa´-p̣e, approach), as to a place of refuge.
[Illustration:
FIG. 1.—Diagram showing places of gentes
in the lodge. 1. Ṭsi´-zhu Wa-shta-ge; 2. Wa-ṭse-tsi Wa-shta-ge;
3. Ṭsi´-zhu Wa-noⁿ; 4. Hoⁿ´-ga A-hiu-ṭoⁿ; 5. Mi-k’iⁿ´ Wa-noⁿ; 6.
Wa-ça´-be; 7. Tho´-xe; 8. O´poⁿ; 9. Ho´ I-ni-ḳa-shi-ga; 10. Wa-zha´-zhe
çka; 11. Ṭa´ I-ni-ḳa-shi-ga; 12. Iⁿ-gthoⁿ´-ga; 13. Sho´-ḳa]
At the close of the Ḳi´-noⁿ ceremony the Xo´-ḳa wraps about his body a
buffalo robe, hair outside, and thus clothed in his sacerdotal attire
he goes out of his own house to make his processional approach to the
sacred house, following his Sho´-ḳa who precedes him in the march.
After the manner of all suppliants who approach Wa-ḳoⁿ´-da, the Xo´-ḳa
carries with him a little pipe with which to make a smoke offering
to that mysterious power that controls all life. The Xo´-ḳa and the
Sho´-ḳa, on their solemn approach to the House of Mystery, keep a
certain distance apart. When they have gone some 40 or 50 paces they
make a pause and the Xo´-ḳa sings the following song, after which he
recites the first section of the wi´-gi-e called Wa´-çi-thu-çe Wi´-gi-e
(Footstep Wi´-gi-e). The song precedes each of the four sections of the
wi´-gi-e:
FOOTSTEP SONG AND WI´-GI-E
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ stse,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ stse he
Wa-ṭse wiⁿ u-tha-ḳ-oⁿ stse,
E the he wi-ṭa doⁿ u-tha-ḳi-oⁿ stse he,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ stse.
WI´-GI-E
1
1. Toward what shall the little ones take their footsteps? they
asked of one another.
2. It is the Male Star (the sun) who sitteth in the heavens,
3. Toward which the little ones shall take their footsteps
4. When the little ones take their footsteps toward the Male Star,
5. They shall always live to see old age, O, younger brothers, they
said to one another.
2
6. Toward what shall the little ones take their footsteps? they
asked of one another.
7. It is the Female Star (the moon) who sitteth in the heavens,
8. Toward which the little ones shall take their footsteps.
9. When the little ones take their footsteps toward the Female Star,
10. They shall always live to see old age, O, younger brothers,
they said to one another.
3
11. Toward what shall the little ones take their footsteps? they
asked of one another.
12. It is the Male Star (the sun) who sitteth in the heavens,
13. Toward which the little ones shall take their footsteps.
14. When the little ones take their footsteps toward the Male Star,
15. They shall always live to see old age, O, younger brothers, they
said to one another.
4
16. Toward what shall the little ones take their footsteps? they
said to one another.
17. It is the Female Star (the moon) who sitteth in the heavens,
18. Toward which the little ones shall take their footsteps.
19. When the little ones take their footsteps toward the Female
Star,
20. They shall always live to see old age, O, younger brothers,
they said to one another.
The words of the processional song:
Into a star you have cast yourself,
Into my star you have cast yourself, etc.
are addressed to the child upon whom is to be conferred his personal,
gentile name, and who is to be given his place in the Puma gens into
which he was born. The star referred to in the song is the sun, the
greatest life symbol of the Puma gens.
In the first section of the “Footstep Wi´-gi-e,” which the Xo´-ḳa
recites as he makes his processional approach to the House of Mystery,
the sun is referred to as the “Male Star.” The first line of the
wi´-gi-e, “Toward what shall the little ones take their footsteps,”
implies that much thought was given by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga to
the question as to the places where prayers for aid for the attainment
of long life should be directed. The lines that follow imply that
the Noⁿ´-hoⁿ-zhiⁿ-ga had finally arrived at the belief that if the
“Little Ones” go with their prayers to the “Male Star,” the sun, they
would find the way by which they could reach old age. The authors of
these peculiar rites in speaking of long life did not only mean the
attainment of old age by the child but they also meant the continuity
of its life by procreation.
In the second section of the wi´-gi-e the moon is referred to as the
“Female Star.” The same form that is used for the sun is also used
for the moon. The pairing of these two great cosmic bodies in this
wi´-gi-e suggests a procreative relationship between the two. The last
two sections of the wi´-gi-e are repetitions of the first two. These
repetitions are made in order to complete the mystic number four. The
moon, referred to in the second section as the female star, is the life
symbol of the Wa-ça´-be, or the Black Bear gens.
When the Xo´-ḳa have finished reciting the first section of the Footstep
Wi´-gi-e, which speaks of the approach of the little ones to the sun,
he and the Sho´-ḳa continue their march. Again they pause and the
Xo´-ḳa recites the second section which tells of the approach of the
little ones toward the moon seeking for long life. The fourth pause
brings them to the door of the House of Mystery, which they enter,
followed by the A´-ḳi-hoⁿ Xo´-ḳa and the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma
gens who are to give their child a place in the visible universe. They
take their place at the east end of the lodge where sit the father and
mother with the child. The Noⁿ´-hoⁿ-zhiⁿ-ga who had been called to take
part in the ceremony also enter and take their fixed places, those
belonging to the Hoⁿ´-ga great division at the south side and those of
the Ṭsi´-zhu great division at the north side of the lodge. (Fig. 1.)
THE WA-THE´-THE CEREMONY
When all the Noⁿ´-hoⁿ-zhiⁿ-ga have become settled in their places,
according to gentes, the A´-ḳi-hoⁿ Xo´-ḳa proceeds with the ceremonial
acts called Wa-the´-the, which, translated literally, means, The
Sending; that is, the sending of a fee of a blanket or other article
of value to each, head of the gentes taking part in the child-naming
ceremony. It is understood by these ceremonial acts that the members
of the gens to whose head is sent a fee are requested to recite the
wi´-gi-e relating to the Life Symbol of their gens. Each article is
received from the hands of the A´-ḳi-hoⁿ Xo´-ḳa by the Sho´-ḳa who
delivers it to the head of the gens for whom it is sent.
Wa-xthi´-zhi, who gives this child-naming ritual of his gens, the Puma,
when acting as A´-ḳi-hoⁿ Xo´-ḳa, sends the fees in the following order:
Ṭsi´-zhu Wa-shta-ge: Fee, with a red downy eagle feather, symbolizing
the sun. The members of the gens will recite their wi´-gi-e relating
to the life-giving power of the sun. (See 36th Ann. Rept. Bur. Amer.
Ethn., p. 124, lines 1 to 177.)
Wa-ça´-be: Fee; will recite the Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, Name Wi´-gi-e
of the gens. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 228, lines 238
to 304.) The Wa-ça´-be and the Iⁿ-gthoⁿ´-ga gentes are closely related
and one acts as Sho´-ḳa for the other in their ceremonies of initiation
into the mysteries of the tribal rites.
Ṭsi´-zhu Wa-noⁿ: Fee; will recite their wi´-gi-e relating to the
life-giving power of the sun, their life symbol. (See 36th Ann. Rept.
Bur. Amer. Ethn., p. 118, lines 1 to 36.)
Hoⁿ´-ga A-hiu-ṭoⁿ: Fee; will recite wi´-gi-e relating to the mottled
eagle, the “stainless” bird that led the people down from the sky to
the earth. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 177 to
311.)
Mi-k’iⁿ´ Wa-noⁿ: Fee; the members of this gens will recite their
wi´-gi-e relating to the moon and all the stars and to their power to
aid the “little ones” to reach old age. (See 36th Ann. Rept. Bur. Amer.
Ethn., p. 122, lines 1 to 44.)
O´-poⁿ: Fee; the members of the gens will recite the Wa-dsu-ṭa
I-hi-thoⁿ-be Wi´-gi-e which tells of the various places of the earth
where the little ones may find the animals on which to live. (See 36th
Ann. Rept. Bur. Amer. Ethn., p. 112, lines 1 to 109.)
Tho´-xe: Fee; some grains of maize are also sent. The members of this
gens will recite the wi´-gi-e relating to the bringing of the maize to
the people by a buffalo bull, and to his offer to aid the little ones
to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 280, lines
83 to 110; also p. 134, lines 1 to 162.)
Wa´-ṭse-ṭsi Wa-shta-ge: Fee, with cedar fronds. Members of this gens
will recite their wi´-gi-e relating to the red cedar, an evergreen tree
which has power to resist death, and to its offer to aid the little
ones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 95,
lines 1 to 34.)
Ho´ I-ni-ḳa-shi-ga: Fee, with a kettle of water. The members of this
gens will recite their wi´-gi-e relating to the everflowing water
which, has power to help the little ones to reach old age. These are
the Fish people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 98, lines 1
to 35.)
Wa-zha´-zhe çka: Fee, with a mussel shell. The mussel is the life
symbol of this gens. The members of the gens will recite their wi´-gi-e
relating to the power of the mussel to resist death, and to its consent
to aid the little ones to reach old age. The Wa-zha´-zhe çka are a
water people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 94, lines 1 to
29.)
Ṭa I-ni-ḳa-shi-ga, the Deer People: Only a fee is sent to them. The
members will recite their Wa-dsu´-ṭa I-hi-thoⁿ-be Wi´-gi-e, which
tells of the various places of the earth where the deer will reveal
themselves to the little ones to give them help to reach old age. (See
36th Ann. Rept. Bur. Amer. Ethn., p. 97, lines 44 to 103.)
When the Sho´-ḳa had delivered the last fee every Noⁿ´-hoⁿ-zhiⁿ-ga who
knows his wi´-gi-e begins to recite it in a loud voice. None of the
wi´-gi-es are alike and none of the members of a gens recite in unison,
consequently there would be a volume of sounds most bewildering to the
uninitiated.
ZHA´-ZHE ḲI-ṬOⁿ WI´-GI-E
The wi´-gi-e recited by the members of the Iⁿ-gthoⁿ´-ga gens at this
time is called Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, freely translated, the Name
Wi´-gi-e. It is in three parts. The first, which includes sections 1 to
8, is called Zha´-zhe Ḳi-ṭoⁿ, the taking of names; the second, which
includes sections 9 and 10, is called U´-noⁿ U-tha-ge, the telling of
the means by which to reach old age; the third, which includes sections
11 and 12, is called U´-noⁿ-bthe U-gi-dse, the story of the search for
the life-giving foods.
NAME-TAKING WI´-GI-E
(FREE TRANSLATION)
1
1. Verily, at that time and place, it has been said, in this house,
2. The Hoⁿ´-ga, a people who possess seven fireplaces
3. Spake to one another, saying: O, younger brothers,
4. The little ones have become persons,
5. Should not the little ones go below to become a people? they said
to one another.
6. Then, at that very time,
7. They said: There are four great gods
8. To whom we shall appeal for aid.
9. Verily at that time,
10. They spake to the god of day (the sun) saying:
11. O, my grandfather,
12. Our little ones have become persons,
13. Should they not go below (to the earth) to become a people?
14. At that very time
15. The god of day replied: You say the little ones should go below
to become a people,
16. When the little ones go below to become a people,
17. They shall always live to see old age, as they travel the path
of life.
2
18. Verily, at that time and place, it has been said, in this house,
19. They said: The little ones shall go below to become a people.
20. Then again they spake to the god of day, saying: The little ones
have no names, O, grandfather.
21. The god of day replied: O, little ones,
22. You say your little ones have no names,
23. Your little ones shall be named after me,
24. Mi´-wa-ga-xe, Child-of-the-sun,
25. The little ones shall take, as they travel the path of life.
26. When they take this for a personal name,
27. They shall always live to see old age, as they travel the path
of life.
3
28. What shall the little ones take for a personal name? it has been
said,
29. Moⁿ-çi´-tse-xi, Sacred-arrowshaft,
30. The little ones shall take for a name, as they travel the path
of life.
31. When they take this for a personal name,
32. They shall always live to see old age, as they travel the path
of life.
4
33. What shall the little ones take for a personal name?
34. I´-e-çka-wa-the, Giver-of-clear-speech
35. The little ones shall take for a name, as they travel the path
of life.
36. When they take this for a personal name,
37. They shall always live to see old age, as they travel the path
of life.
5
38. What shall the little ones take for a personal name?
39. Moⁿ-zhoⁿ´-op-she-wiⁿ, Woman-who-travels-over-the-earth,
40. The little ones shall take for a name, as they travel the path
of life.
41. When they take this for a personal name,
42. They shall always live to see old age, as they travel the path
of life.
6
43. What shall they take for a personal name?
44. Moⁿ´-ga-xe, Arrow-maker,
45. The little ones shall take for a name, as they travel the path
of life.
46. When they take this for a personal name,
47. They shall always live to see old age, as they travel the path
of life.
7
48. What shall the little ones take for a personal name?
49. Noⁿ´-mi-tse-xi, Beloved-child-of-the-sun,
50. The little ones shall take for a name, as they travel the path
of life.
51. When they take this for a personal name,
52. They shall always live to see old age, as they travel the path
of life.
8
53. What shall the little ones take for a personal name?
54. Iⁿ-shta´-sha-be, Dark-eyes,
55. The little ones shall take for a name, as they travel the path
of life.
56. When, they take this for a personal name,
57. They shall always live to see old age, as they travel the path
of life.
9
58. Verily, at that time and place, it has been said, in this house,
59. They spake to one another, saying: O, younger brothers,
60. The little ones have nothing of which to make their bodies,
61. They went forth with hurrying footsteps,
62. To the soft stone that sitteth upon the earth.
63. Verily, at that time,
64. They spake to him, saying: O, my grandfather,
65. The little ones have nothing of which to make their bodies.
66. The soft stone replied: O, little ones,
67. You say your little ones have nothing of which to make their
bodies.
68. The little ones shall make of me their bodies.
69. Verily, at that time and place,
70. He spake further, saying: When the little ones become ill and
fretful,
71. They shall cling to me as one who can produce the heat by which
they can be purified.
10
72. Verily, at that time and place, it has been said, in this house,
73. They spake to one another, saying: Give heed, my younger
brothers,
74. You will go forth to make further search,
75. Then, even as these words were spoken, they hastened
76. To the friable stone,
77. And, standing close to him,
78. Spake, saying: O, grandfather, the little ones have nothing of
which to make their bodies.
79. The friable stone replied: O, my little ones,
80. You say the little ones have nothing of which to make their
bodies.
81. The little ones shall make of me their bodies.
82. When they make of me their bodies,
83. They shall cling to me as one who can produce the heat by which
their bodies can be purified.
11
84. Verily, at that time and place, it has been said, in this house,
85. They spake to one another, saying: O, younger brothers,
86. The little ones have nothing which they can use for food at all
times,
87. You will go and search for such food as they can use for all
time.
88. A younger brother hastened
89. To the very center of a lake,
90. Where lay the root of the tse´-wa-the (_Nelumbo lutea_).
91. He hastened home with the root,
92. And spake, saying: O, elder brothers, how will this serve for
food?
93. The elder brothers hastened to try the taste of the root,
94. Like milk the juice squirted in their mouths,
95. And they said to one another: O, younger brothers,
96. This will serve as food for the little ones.
97. When the little ones make use of this plant as food,
98. They shall always live to see old age, as they travel the path
of life.
12
99. There lacks one more, O, younger brothers, they said to one
another.
100. You will go forth and make further search.
101. Even as these words were spoken,
102. One hastened to the farther borders of the lake,
103. Where sat the do (_Apios apios_).
104. Close to it he stood,
105. Then he hastened home, carrying the plant with him.
106. Standing before his brothers, he spake, saying: O, elder
brothers,
107. How will this serve for food?
108. They replied: O, younger brother,
109. That is the very object for which you have been searching.
110. The elder brothers hastened to try the taste of the root,
111. Like milk the juice squirted in their mouths.
112. Then they spake, saying: The little ones shall use this plant
for food.
113. When the little ones use this plant for food,
114. They shall always live to see old age.
115. It shall make their limbs to stretch in growth, as they travel
the path of life.
When Wa-xthi´-zhi made up his mind to give a description of the
Child-naming Ritual of his own gens, the Puma, he did not hesitate to
recite the wi´-gi-es and to tell of the ceremonial forms that accompany
the entire ritual. But when asked to recite the wi´-gi-es of the 11
gentes who were summoned to take part in the ceremony of conferring
a name upon a Puma child he declined to give them, although he knew
all of them, for the reason that they were not his to give. He had
not obtained from any of these gentes the right to transfer them to
strangers or to members of other gentes.
It so happened that when Wa-xthi´-zhi was describing the Child-naming
Ritual of his own gens, which he had a perfect right to do, Wa-sho´-she
(pl. 4), a member of the Hoⁿ´-ga A-hiu-ṭoⁿ gens, was present. This man,
when asked if he would be willing to give the U´-noⁿ Wi´-gi-e (Old-age
Wi´-gi-e) of his gens for a fee, promptly replied that he would. He had
obtained by purchase from his father the wi´-gi-e and so had acquired
the right to transfer it to anybody, but the transfer must always be
made for a fee. The fee was provided and Wa-sho´-she sat down and
recorded the Old-age Wi´-gi-e of his own gens, the Hoⁿ´-ga A-hiu-ṭoⁿ.
This name refers to the “Stainless Bird,” the mottled eagle, who
conducted the Hoⁿ´-ga people to earth from mid-heaven. (See 36th Ann.
Rept. Bur. Amer. Ethn., p. 162, lines 177 to 199.)
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 3
SHELL GORGET AND DOWNY PLUME (LIFE SYMBOLS)]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 3
WA-SHO´-SHE (HO^N´-GA A-HIU-TO^N (EAGLE) GENS)]
The first seven lines of the wi´-gi-e refer back to the time when “the
Hoⁿ´-ga who possess seven fireplaces” chose for one of their life
symbols the “Stainless Bird,” the mottled eagle. The people who are
here spoken of as the Hoⁿ´-ga having seven fireplaces are those who
compose the seven gentile groups that represent the land portion of the
earth in the two great tribal divisions symbolizing the cosmos. These
seven gentile groups (seven fireplaces) are, as given by Black-dog.
(See 36th Ann. Rept. Bur. Amer. Ethn., pp. 52-53.)
1. Wa-ça´-be-ṭoⁿ, They-who-own-the-black-bear.
2. Iⁿ-gthoⁿ´-ga, Puma.
3. O-poⁿ, Elk.
4. Moⁿ-iⁿ-ḳa-ga-xe, Makers-of-the-earth.
5. Hoⁿ´-ga gthe-zhe, The-mottled-sacred-one.
6. Xu-tha´, Eagle (the adult golden eagle).
7. Hoⁿ´-ga zhiⁿ-ga, The-little-sacred-one.
When the “Hoⁿ´-ga, a people who possess seven fireplaces” went to the
“Stainless Bird” and said to him (lines 5, 6, and 7): “The little ones
have nothing of which to make their bodies,” meaning that they have no
symbol for the long life which they crave, he replied in the words as
given in the wi´-gi-e, from line 10 to the end:
OLD-AGE WI´-GI-E
FREE TRANSLATION
1. Verily, at that time and place, it has been said, in this house,
2. The Hoⁿ´-ga, a people who possess seven fireplaces,
3. Spake to one another, saying: Lo, we have nothing of which to
make our bodies.
4. Then, at that very time,
5. They spake to the bird that has no stains (evil disposition),
6. Saying: O, grandfather,
7. The little ones have nothing of which to make their bodies.
8. Then, at that very time,
9. The bird that has no stains (evil disposition)
10. Spake, saying: When the little ones make of me their bodies,
11. They shall always live to see old age, as they travel the path
of life.
12. Again the bird spake:
13. Behold my toes that are gathered together in folds,
14. Which I have made to be the sign of my old age.
15. When the little ones make of me the means of reaching old age,
16. They shall always live to see old age, as they travel the path
of life.
17. Behold, also, the wrinkles upon my shins,
18. Which I have made to be the sign of my old age.
19. When the little ones make of me the means of reaching old age,
20. They shall always live to see old age, as they travel the path
of life.
21. The bird that has no stain
22. Again spake, saying: Behold the wrinkles upon my knees,
23. Which I have made to be the sign of my old age.
24. When the little ones make of me the means of reaching old age,
25. They shall always live to see old age, as they travel the path
of life.
26. Behold the flaccid muscles of my inner thigh,
27. Which I have made to be the sign of my old age.
28. When the little ones make of me the means of reaching old age,
29. They shall always live to see old age, as they travel the path
of life.
30. Behold the muscles of my breast, gathered together as in a fold,
31. Which I have made to be the sign of my old age.
32. When the little ones make of me the means of reaching old age,
33. They shall always live to see old age, as they travel the path
of life.
34. Behold the flaccid muscles of my arms,
35. Which I have made to be the sign of my old age.
36. When the little ones make of me the means of reaching old age,
37. They shall always live to see old age, as they travel the path
of life.
38. Behold the bend of my shoulders,
39. Which I have made to be the sign of my old age.
40. When the little ones make of me the means of reaching old age,
41. They shall always live to see their shoulders bent with age, as
they travel the path of life.
42. Behold the flaccid muscles of my throat,
43. Which I have made to be the sign of my old age.
44. When the little ones make of me the means of reaching old age,
45. They shall always live to see old age, as they travel the path
of life.
46. Behold the folds in the corners of my eyelids,
47. Which I have made to be the signs of my old age.
48. When the little ones make of me the means of reaching old age,
49. They shall always live to see the corners of their eyelids
folded with age, as they travel the path of life.
50. Behold my eyelids that are gathered into folds,
51. Which I have made to be the signs of my old age.
52. When the little ones make of me the means of reaching old age,
53. They shall always live to see their eyelids gathered into folds
with age, as they travel the path of life.
54. Behold the hair on the crown of my head, now grown thin,
55. Which I have made to be the sign of my old age.
56. When the little ones make of me the means of reaching old age,
57. They shall always live to see the hair on the crown of their
heads grown thin with age, as they travel the path of life.
WI´-GI-E OF THE WA´-ṬSE-ṬSI GENS
At the close of the recital of the wi´-gi-es by all the
Noⁿ´-hoⁿ-zhiⁿ-ga, the Sho´-ḳa places before the head of the Ṭsi´-zhu
Wa-shta-ge gens a bowl of water into which had been put fronds of the
red cedar. The red cedar and the water are the life symbols of the
Wa´-ṭse-ṭsi, the people who came to earth from the stars. The following
is an epitome of their wi´-gi-e:
I am a person who is fit for use as a symbol,
Behold the female red cedar,
Verily, I am a person who has made of that tree his body.
When the little ones make of me their bodies,
They shall always live to see old age.
Behold the male red cedar,
The little ones shall always use this tree as a symbol.
When the little ones use it for a symbol,
They shall always live to see old age.
Behold these waters,
That we shall make to be companions to the tree.
When the little ones make use of these waters
As the means of reaching old age,
They shall always live to see old age.
—(See 36th Ann. Rept. Bur. Amer. Ethn., p. 95.)
WI´-GI-E OF THE BOW PEOPLE
The E-noⁿ´ Miⁿ-dse-ṭoⁿ, a people who belong to the same great tribal
division as the Wa´-ṭse-ṭsi, use a similar wi´-gi-e, which is as
follows:
I am a person who is fitted for use as a symbol.
Verily, in the midst of the rushing waters
Abides my being.
Verily, I am a person who has made of the waters his body.
Behold the right side of the river,
Of which I have made the right side of my body.
When the little ones make of me their bodies
And use the right side of the river
To make their bodies,
The right side of their bodies shall be free from all causes of
death.
Behold the left side of the river,
Of which I have made the left side of my body.
When the little ones also make of it the left side of their bodies,
The left side of their bodies shall always be free from all causes
of death.
Behold the channel of the river,
Of which I have made the hollow of my body.
When the little ones make of me their bodies,
The hollow of their bodies shall always be free from all causes of
death.
A bowl of shelled corn, the life symbol of the Tho´-xe gens, was also
placed before the head of the Ṭsi´-zhu Wa-shta-ge gens. (For the Maize
Wi´-gi-e of the Tho´-xe gens, see 36th Ann. Rept. Bur. Amer. Ethn., p.
135, lines 57 to 113; also p. 277, lines 83 to 110.)
When the bowls of water and cedar fronds and shelled corn are placed
before the Ṭsi´-zhu Wa-shta-ge, the Sho´-ḳa puts in his arms the child
to be blessed and named. The head of the Ṭsi´-zhu Wa-shta-ge gens then
passes the tips of the fingers of his right hand over the bowl of water
and cedar fronds, and the bowl of the life-giving corn, then touches
with the tips of his fingers the lips, head, arms and body of the
child. The two bowls and the child are then passed on to the head of
the Wa´-ṭse-ṭsi Wa-shta-ge gens, who goes through the same motions with
the child. The child and the two bowls are then passed on to the heads
of each of the other gentes who make the same motions over the child as
were made by the heads of the first two gentes.
These ceremonial acts performed by the heads of the gentes officiating,
by which the child is brought into touch with the ever-flowing waters,
the red cedar, an everlasting tree, and the life-giving corn, are
supplicatory acts by which the aid of Wa-ḳoⁿ´-da is sought for the
child who is to go forth to take part in the great life activities. Not
only is the attainment of old age desired for the child but also the
continuity of its life by a never-ending line of descendants.
At the close of these ceremonial acts a sacred gentile name is
conferred upon the child without further ceremony. If, however, there
are two or more names to choose from, as is the case in some of the
gentes, the mother of the child has the privilege of making a choice
from two or three names. This privilege is given by the Xo´-ḳa, who
offers to the mother two small sticks prepared for this purpose, each
of which represents a name mentioned in the origin ritual of the gens
naming the child. The mother usually chooses the stick representing the
name which to her has the greater religious significance and is the
most euphonious.
EARTH NAMES AND WI´-GI-ES