used by both the Iⁿ-gthoⁿ´-ga and the Wa-ça´-be gentes as distinctive
birth names for their children.
In the course of a conversation concerning the gentile names,
classed as sky and earth names, Wa-xthi´-zhi, of the Puma gens,
remarked that: When the Hoⁿ´-ga people were coming from the sky
to the earth they chose two persons (gentes) to act as official
messengers. One of these persons was called Hoⁿ´-ga Wa´-ṭse-gi-ṭsi,
The-sacred-one-from-the-stars, and the other Hoⁿ´-ga Wa-ṭse-ga-wa,
The-sacred-radiant-star. These messengers were expected to find some
way of dispersing the waters that submerged the earth and of exposing
the ground beneath so as to make it habitable for all living creatures.
Wa´-ṭse-gi-ṭsi and Wa´-ṭse-ga-wa, the two messengers, found on the
still waters the water spider, the water beetle, the white leech, and
the dark leech, of whom they asked for aid which they could not give,
but promised to help the people to reach old age. (See 36th Ann. Rept.
Bur. Amer. Ethn., p. 163, lines 200 to 273.) The two messengers went
on and they met O´-poⁿ-ṭoⁿ-ga, the Great Elk, and appealed to him
for aid. The Great Elk threw himself upon the waters four times and
splashed about until the ground was exposed and ready to receive men
and animals. He then called to the four corners of the earth for the
life-giving winds to come. Next he threw himself upon the ground and
rolled about; then, as he arose, the hairs of his body clung to the
soil and became the grasses of the earth. (See 36th Ann. Rept. Bur.
Amer. Ethn., pp. 165-167, lines 274 to 354.)
The two messengers then led the people over the dry land of the
earth, when suddenly Hoⁿ´-ga Wa´-ṭse-gi-ṭsi, The-one-from-the-stars,
came upon Iⁿ-gthoⁿ´-ga, the Puma. The messenger then changed his
name from Wa´-ṭse-gi-ṭsi to Iⁿ-gthoⁿ´-ga. In like manner the Hoⁿ´-ga
Wa´-ṭse-ga-wa, the Radiant Star, came upon Wa-ça´-be, the Black Bear.
The Radiant Star then changed his name from Wa´-ṭse-ga-wa to Wa-ça´-be,
the Black Bear.
These were the first earth names of the two related gentes, the
Iⁿ-gthoⁿ´-ga and the Wa-ça´-be. Wa-xthi´-zhi mentioned several other
personal earth names of these two gentes but he suggested that the
parts of the rituals given by himself and Wa-ṭse´-moⁿ-iⁿ (pl. 5), in
which are mentioned the earth names, be referred to as authoritative,
and so the following paraphrases of those parts of the rituals are here
given.
EARTH NAME WI´-GI-ES
(WA-XTHI´-ZHI)
The people spake to one another, saying: The little ones have
nothing to use as a symbol of courage.
Then, at that very time,
The Hoⁿ´-ga Wa´-ṭse-ga-wa (Hoⁿ´-ga-radiant-star),
Went forth with hurried footsteps
To the Iⁿ-gthoⁿ´-ga do-ga, (male puma),
With whom he stood face to face and spake,
Saying: The little ones have nothing to use as a symbol of courage,
O, grandfather.
The Male puma replied: I am a person whom the little ones may use as
a symbol of courage.
The brothers spake in low tones,
Saying: He is a puma, O, younger brothers,
Let us take personal names from him;
Iⁿ-gthoⁿ´-ga-ṭoⁿ´-ga, the Great-puma,
Shall be our name, O, younger brothers;
Iⁿ-gthoⁿ´-ga-zhiⁿ-ga, the Young-puma,
Shall be our names, as we travel the path of life.
The Hoⁿ´-ga Wa´-ṭse-ga-wa, Radiant-star,
Went forth with hurried footsteps,
To the Wa-ça´-be, the Black-bear that is without blemish,
Who stood as in a flame of fire.
The Radiant-star spake to him, saying: The little ones have nothing
to use as a symbol of their courage.
Wa-ça´-be replied: I am a person whom the little ones may use as a
symbol of their courage.
The brothers spake to one another, saying: He is a black bear!
He is very dark in color!
Let us take from him personal names.
Sha´-be-ṭsi-gthe, the Dark-one,
Shall be our name henceforth, as we travel the path of life.
You have found the Dark-one, O, younger brothers,
Sha´-be-i-the, Finder-of-the-dark-one,
Shall be our name, henceforth, as we travel the path of life.
Look you, O, younger brothers, they said to one another,
The little ones have nothing to use as a symbol of courage.
Then they went forth in a body to an open prairie,
Where sat Mi´-xa-çka, the Great-white-swan.
Face to face they stood with him and spake,
Saying: The little ones have nothing to use as a symbol of courage,
O, grandfather.
The brothers spake in low tones, saying: O, younger brothers,
We shall take from him personal names.
How white he is! the younger ones exclaimed,
He is a bird,
A white swan.
Mi´-xa-çka, the White-swan,
Shall be our name, O, younger brothers.
How white he is! they again exclaimed,
Wa-zhiⁿ´-çka, the White-bird, shall also
Be our name, O, younger brothers.
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 194-195, lines 1063 to
1115.)
Earth names mentioned in the origin wi´-gi-e given, by Wa-ṭse´-moⁿ-iⁿ.
WI´-GI-E OF THE WA´ṬSE-GI-ṬSI
HE-WHO-CAME-FROM-THE-STARS
What said they? it has been said, in this house,
The people spake, saying: O, younger brothers,
We are a people who give no mercy to the foe.
Then they spake to the one (gens) who had made of the Puma his body,
Saying: O, younger brother.
Hardly were these words spoken when the Puma hastened forth.
After a time the people said: There are signs that our brother is
returning.
Then some of the brothers ran to meet him.
To their inquiry the Puma replied: O, elder brothers,
Yonder stands a man,
Verily, a man whose appearance inspires fear,
A man who is like us in form.
The people spake, saying: O, younger brother,
We are a people who show no mercy to the foe.
Whoever this man may be,
We shall send him to the abode of spirits,
We shall make him to lie low.
Then toward the man they hastened:
They made one ceremonial pause.
At the fourth pause,
The Puma exclaimed: There he stands!
It is well, the people replied,
We shall send him to the abode of spirits.
Then, at that very time,
The stranger spake, saying:
I am a sacred man, O, elder brothers.
The Puma spake, saying:
He speaks clearly our language!
I am Hoⁿ´-ga Wa´-ṭse-gi-ṭsi, a sacred person come from the stars,
the stranger continued.
I am Zhiⁿ-ga´-ga-hi-ge,[1] The-young-chief;
I am Wa´-ṭse-ga-hi-ge, The-star-chief;
I am Wa´-ṭse-ga-wa, The-star-radiant;
I am Wa´-ṭse-moⁿ-iⁿ, The-traveling-star.
That pleases us! the people exclaimed.
Zhiⁿ-ga´-ga-hi-ge, The-young-chief, the stranger went on,
Shall be your name, as you travel the path of life;
Wa´-ṭse-ga-wa, The-star-radiant,
Shall also be your name, as you travel the path of life.
I have done much to make you contented and happy.
We are pleased! the people exclaimed,
We shall henceforth put away all anger and hatred,
We shall accept the names thus offered us.
Zhiⁿ-ga´-ga-hi-ge, The-young-chief,
Shall be our name,
Wa´-ṭse-ga-wa, The-star-radiant,
Shall be our name.
I´-e-çka-wa-the, He-speaks-clearly,
We shall also take as a name in his honor,
P̣a´-thiⁿ-hoⁿ-ga, The-sacred-stranger,
We shall also take as a name in his honor.
[1] The name Zhin-ga´-ga-hi-ge is still used in the Ṭa-p̣a´ gens of the
Omaha, a cognate tribe.
Mi´-xa-çka, the white swan from whom personal names were taken, as
mentioned in the following wi´-gi-e given by Wa-ṭse´-moⁿ-iⁿ, is a
warrior symbol. The black color on its feet and on the tip of its nose
typifies the fire that knows no mercy. The standards (crooks), which
were carried by an Osage war party (pl. 6, _a_), typify the neck of the
white swan.
MI´-XA-ÇKA, THE WHITE SWAN
The people spake to one another, saying:
We have nothing of which to make a symbol (war standard).
They spake to the Puma (gens), saying:
Go thou and make search (for materials).
Even as these words were spoken the Puma went forth to search.
In time he hastened homeward,
And, standing before the elder brothers, he spake, saying:
O, elder brothers, what appears to be an animal,
Is in yonder place.
Make haste! the people said to one another,
We shall send him to the abode of spirits.
Verily, we are a people who give no mercy to the foe.
They made one ceremonial pause,
The fourth pause brought them close to the place.
Then the Puma spake, saying: There he stands! O, elder brothers.
An elder brother pointed with his index finger at the bird,
And it fell to the ground in death, its feathers strewing the earth.
They gathered around the fallen bird and stood.
Then one spake, saying: It is a swan! O, elder brothers,
A white swan!
Even from its white plumage
We shall take personal names,
Mi´-xa-çka, White-swan,
Wa-zhiⁿ´-ga-çka, White-bird,
And Moⁿ´-shoⁿ-çka, White-feathers,
The little ones shall be named, as they travel the path of life.
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 228-231, lines 238
to 358.)
The earth names given by Wa-xthi´-zhi, of the Iⁿ-gthoⁿ´-ga (Puma) gens,
in his wi´-gi-es are as follows:
1. Iⁿ-gthoⁿ´-ga-ṭoⁿ-ga, the Great-puma.
2. Inⁿ-gṭhoⁿ´-ga-zhiⁿ-ga, the Young-puma.
3. Sha´-be-ṭsi-gthe, the Dark-one.
4. Sha´-be-i-the, Finder-of-the-dark-one.
5. Mi´-xa-çka, the White-swan.
6. Wa-zhiⁿ´-çka, the White-bird.
The earth names given by Wa-ṭse´-moⁿ-iⁿ of the Wa-ça´-be (Black Bear)
gens in his wi´-gi-es:
1. Wa´-ṭse-gi-ṭsi, He-who-came-from-the-stars.
2. Zhiⁿ-ga´-ga-hi-ge, Young-chief.
3. Wa´-ṭse-ga-hi-ge, Star-chief.
4. Wa-ṭse´-ga-wa, Star-radiant.
5. Wa-ṭse´-moⁿ-iⁿ, Traveling-star.
6. I´-e-çka-wa-the, He-speaks-clearly.
7. P̣a´-thiⁿ-hoⁿ-ga, The-sacred-stranger.
8. Mi´-xa-çka, White-swan.
9. Wa-zhiⁿ´-ga-çka, White-bird.
10. Moⁿ-shoⁿ-çka, White-feather.
The following earth names, not specifically mentioned by Wa-xthi´-zhi,
also appear in the wi´-gi-es recorded by himself and by Wa-ṭse´-moⁿ-iⁿ.
These names are also regarded as sacred and are ceremonially bestowed
upon the children of the Puma and Black Bear gentes:
WA-XTHI´-ZHI
1. Moⁿ´-hiⁿ-çi-i-ba-btho-ga, Round-handled-knife. (36th Ann. Rept. Bur.
Amer. Ethn., p. 206, line 1399.)
2. Monⁿ´-hiⁿ-hoⁿ-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. Ethn.,
p. 207, line 1424.)
3. Moⁿ-hiⁿ-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.
208, line 1439.)
4. The fourth name given by Wa-xthi´-zhi (Noⁿ-be´-wa-koⁿ-da,
Mysterious-hand) does not appear in any of the wi´-gi-es given either
by himself or by Wa-ṭse´-moⁿ-iⁿ. However, the Mysterious-hand is spoken
of by both of these men in their conversations concerning the rites,
and is referred to in some of the wi´-gi-es. (See 36th Ann. Rept.,
p. 230, lines 323 to 340.) The story of the Mysterious-hand, as told
colloquially, is that when the people came from the sky to the earth
they had no weapons, but they killed animals by moistening the index
finger of the right hand with saliva and pointing it at them. This name
is also bestowed ceremonially.
WA-ṬSE´-MO^N-I^N
1. Miⁿ´-ṭse-xi, Sacred-robe. (36th Ann. Rept. Bur. Amer. Ethn., p. 235,
line 510.)
2. Noⁿ´-ḳa-dsi-wiⁿ, Spine-woman. (36th Ann. Rept. Bur. Amer. Ethn., p.
235, line 512.)
3. Ṭse´-p̣a´-ga-xe, Buffalo-head-maker. (36th Ann. Rept. Bur. Amer.
Ethn., p. 235, line 518.)
4. Moⁿ´-hiⁿ-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.
237, line 573.)
5. Moⁿ´-hiⁿ-hoⁿ-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.
237, line 576.)
SPECIAL INSTRUCTIONS TO THE MOTHER
At the close of the ceremony of blessing the child by the various
gentes officiating, the Sho´-ḳa conducts the mother to a seat prepared
for her in front of the Xo´-ḳa, who gives her special instructions in
the ceremonies to be observed by her to complete the child-naming
rite. Between the two is spread a buffalo robe which had been decorated
with certain symbolic designs. (Fig. 2.) This formal talk to the mother
is called “Ḳi´-noⁿ U-tha-ge,” Telling of the Symbolic Painting. Extra
fees are required for the special instruction, which, with the help of
friends and relatives, the mother is enabled to pay.
[Illustration:
FIG. 2.—Symbolic robe prepared for children]
If the mother is skilled with her awl and thread in ornamental work she
would decorate with porcupine quills the symbolic robe to be used in
this special ceremony; if not skilled, she would content herself with
painting the symbolic designs on the robe.
When the robe has been spread before the Xo´-ḳa he begins to talk, as
follows:
Wi-ṭsi-ni-e´, My daughter-in-law, I see you have brought with you a
robe which you have dressed and decorated for the comfort of your
little one. It is a sacred robe which should be put to use with proper
ceremony. This ceremony you will observe for a period of four days,
during which you will paint red the parting or your hair. It will be
a sign that you appeal for a long and fruitful life for yourself and
child, to the god of day whose path lies over the middle of the earth.
You have reddened the head and the forelegs of the robe. The head and
forelegs of the robe typify that part of the earth whence rises the
god of day to take his westward journey. Red is the color of the day
when it is young, the time when you will rise and go forth to prepare
food for the little one whose tender life is wholly dependent upon your
efforts. A narrow line runs from the head of the robe along the middle
of the back to the tail. This line typifies the path of the god of
day who ever travels from east to west. Midway of the path is a round
spot which represents the god of day when it has reached the middle of
heaven. Here he marks the time when you will turn your thoughts from
other things to the feeding of the little one so that the nourishing of
its life may be continuous. The god of day continues his journey and in
time reaches the edge of the earth, behind which he finally disappears.
The hind legs and the tail of the robe are reddened to typify the
glow that warns us of the ending of the day when your thoughts will
again turn to the care of the little one. When you put these symbolic
marks upon this sacred robe your thoughts reached out in appeal to
Wa-ḳoⁿ´-da for yourself and child.
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 5
WA-ṬSE´-MO^N-I^N (WA-ÇA´-BE (BLACK BEAR) GENS)]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTH-THIRD ANNUAL REPORT PLATE 6
_a_, WAR STANDARD (SYMBOLIZES THE WHITE SWAN)
_b_, ṬSE´-WA-THE ROOT (NELUMBO LUTEA), USED FOR FOOD]
As the shadow of night spreads over the land you will take your little
one in your arms, draw this robe over you, then rest in sleep. The robe
which you draw over yourself and child typifies the heaven, whence
comes all life, and the act is an appeal to heaven for protection.
The procuring of food for the little one should always be done with
a feeling of gratitude toward the Mysterious Power that brings forth
life in all forms. There is a plant which is dedicated to use as a
sacred food in the bringing up of the little ones, known as ṭse´-wa-the
(_Nelumbo lutea_) (pl. 6, _b_). (36th Ann. Rept. Bur. Amer. Ethn., p.
183, lines 910 to 923.) You will at times go to the lake to gather the
roots of this plant for use in feeding your little one. When about to
go to the lake you will paint red the parting of your hair, as a sign
of your gratitude to the god of day who passes over your head and over
the plant you go to seek, shedding his life-giving power upon you as he
goes upon his journey.
When you come to the edge of the lake you will look about for a staff
to support you as you work in the water. You will choose the willow
for your staff, for it is a tree that clings persistently to life. By
this act you will make an appeal to the great Life-giving Power for a
long and fruitful life for yourself and the little one. With the willow
staff in your hands you will step into the water and take up from the
soft earth beneath a root of the sacred plant, the ṭse´-wa-the. You
will find clinging to the root some of the soft earth from which the
plant draws nourishment and strength. Take this bit of soil and touch
your forehead and body with it, an act which will be as a sign that you
appeal to the earth wherein there is Life-giving Power. When you have
performed this act return the root to the earth beneath the water, with
the wish that the plant shall forever be plentiful. Then gather enough
of the roots to satisfy the little one and yourself.
The maize is another sacred life-giving plant. You raise this plant
from year to year. When you prepare the ground for planting the seed
you will take one grain and put it in a hill, you will press down upon
it the soil with your foot, and say: “My father-in-law bade me do this,
as an expression of my faith that the sky and the earth will yield to
me not only one ear of maize but one animal as well, or even one herd
of animals.” In the next hill you will put two grains, in the next
three, the next four, the next five, the next six, and in the seventh
seven, always repeating the words at each planting.
The ceremony closes with the end of the special instructions given
to the mother of the child blessed and named, and as each member of
the gentes who had taken part in the rite rises to go he makes some
pleasant remarks to the father and the mother.
When the mother goes to her field to plant the seeds of the maize she
remembers the instructions and follows them in every detail. As the
maize matures and the ears are still green and tender the mother cuts
the stalks from the hills she had ceremonially made, leaving the ears
on the stalks. She ties the stalks in bundles, and, with the aid of
friends, carries them home to her house. She then prepares a feast to
which she invites the man who had acted as Xo´-ḳa at the ceremonial
naming of her child. He in turn invites some of his friends who had
acted as Xo´-ḳa in child-naming ceremonies to come and share in the
feast prepared for him.
If among the invited guests there happens to be a member of the Tho´-xe
gens, learned in the rituals, he is requested by the honored guest to
recite the maize wi´-gi-e of his gens.
A paraphrase is here given of the wi´-gi-e which the Tho´-xe recite to
give pleasure to the host and to the guests. The mythical story points
to mid-heaven as the region of the conception of life forms, and as
the starting point of the Osage people in their journey to earth, the
region of actual birth into bodily existence.
ORIGIN WI´-GI-E OF THE THO´-XE GENS
The people spake to one another, saying: Lo, the little ones are
not a people,
Let search be made by the younger brothers for a place where the
little ones may become a people.
Even as these words were being spoken, a younger brother
Hastened to the first division of heaven,
Close to which he came and paused,
When, returning to the elder brothers, he spake, saying:
Verily, nothing of importance has come to my notice.
Make further search, O, younger brothers, the people said,
The little ones are not a people.
Then, a younger brother,
Even as these words were being spoken,
Hastened to the second division of heaven, where he paused,
When, as the god of darkness cast a shadow upon the heavens,
He returned to the eldest brothers and stood.
They looked up and spake, saying: How has it fared with you? It
was not your wont to suffer so, O, younger brother.
He replied: I have been to the second division of heaven.
It is not possible for the little ones to become a people there.
O, Younger brother,
We bid you make further search, the people said.
Even as these words were being spoken,
One hastened to the third division of heaven,
He drew near and paused.
The younger brother,
As the god of darkness cast a shadow upon the heavens,
Returned to the elder brothers and stood.
The elder brothers spake: How has it fared with you? It was not
your wont to suffer so.
The younger brother replied: It is impossible!
O, younger brother, the people said,
We bid you make further search.
Then a younger brother
Hastened to the
Fourth division of heaven.
Close to it he came and paused.
Then the Man of Mystery, the god of the clouds,
Drew near and stood before him.
The younger brother turned to the elder brothers and said: Here
stands a man!
A fear-inspiring man!
His name, I verily believe, is Fear-inspiring.
The people spake to him, saying: O, grandfather!
The Man of Mystery replied: I am a person of whom your little ones
may make their bodies.
When they make of me their bodies,
They shall cause themselves to be deathless.
Little-hawk
They shall take for their personal name,
Then shall they always live to see old age.
Hawk-maiden, also,
Is a name that is mine.
That name also
Your little ones shall take to be their name,
Then shall they always live to see old age.
O, younger brother! the people said,
And the younger brother went in haste
To the Tho´-xe (the Buffalo-bull),
Close to whom he stood and spake, saying:
O, grandfather!
Then to the elder brothers he said: Here stands a man!
A fear-inspiring man!
The Tho´-xe spake: I am a person of whom the little ones may make
their bodies.
Whereupon he threw himself to the ground,
Then up sprang the blazing star,
From the earth where it stood in all its beauty, pleasing to look
upon.
Tho´-xe spake, saying: Of this plant also the little ones may make
their bodies.
The people tasted the root of the plant,
And exclaimed: It is bitter to the taste!
Tho´-xe spake, saying: This plant shall be medicine to the little
ones.
When they use it as medicine,
Their arms shall lengthen in growth,
And they shall live to see old age.
Again Tho´-xe threw himself upon the ground,
And the poppy mallow
Sprang from the earth and stood resplendent in its reddened
blossoms.
Of this plant also Tho´-xe said,
The little ones shall make their bodies.
When they use it as medicine,
Their arms shall lengthen in growth.
The root is astringent,
And, referring thereto, your little ones shall take the name
Astringent.
When the little ones make of this plant their bodies,
They shall always live to see old age.
Tho´-xe (the Buffalo-bull),
Threw himself to the ground,
And a red ear of maize
He tossed in the air,
As he exclaimed: The little ones shall make of this their bodies!
Then shall they always live to see old age.
Again Tho´-xe threw himself to the ground,
And a blue ear of maize,
Together with a blue squash,
He tossed in the air as he said,
These plants, also,
Shall be food for the little ones,
Then shall they live to see old age.
A third time he threw himself to the ground,
And a white ear of maize,
Together with a white squash he tossed in the air,
As he exclaimed: These plants also shall be food for the little
ones!
Then shall they be difficult for death to overcome them,
And they shall always live to see old age.
A fourth time he threw himself to the ground,
And a speckled ear of maize,
Together with a speckled squash,
He tossed in the air as he exclaimed:
What creature is there that would be without a mate!
And he wedded together the maize and the squash,
Then exclaimed: These also shall be food for the little ones!
And they shall be difficult for death to overcome them.
The feasting of the Noⁿ´-hoⁿ-zhiⁿ-ga upon the fruits of the seeds of
the maize planted by the mother with religious care in the seven sacred
hills completes the rite of the naming of her child, by which its right
to a place in its gens is formally recognized; the child has a place,
not only in its gens, but also in the sky and the earth which the two
great tribal divisions, the Hoⁿ´-ga and the Ṭsi´-zhu, represent.
CHILD-NAMING RITUAL OF THE ṬSI´-ZHU WA-SHTA-GE GENS
(SHOⁿ´-GE-MOⁿ-Iⁿ)