312. They are not put there without a purpose.
313. I have made them to be a sign of old age.
314. When the little ones make of me their bodies,
315. When they become aged men,
316. They shall see in the corners of their eyes the sign of old
age.
317. Behold the tip of my nose.
318. It is not placed there without a purpose.
319. I have placed it there for chasing away other gods.
320. I use it for keeping other gods from entering my house.
321. When the little ones make of me their bodies,
322. They shall use it to chase away other gods, as they travel the
path of life.
323. Behold the hair on the crown of my head grown thin.
324. It has not grown thin without a purpose.
325. I have made it to be a sign of old age.
326. When the little ones make of me their bodies,
327. When they become aged men,
328. They shall see in their whitened hair
329. The sign of old age, as they travel the path of life.
330. There comes a time
331. When a calm and peaceful day comes upon me,
332. So there shall come upon the little ones a calm and peaceful
day, as they travel the path of life.
The most important wi´-gi-es (recited parts of a ritual) used in the
child-naming rituals are those which relate to the life symbols of a
gens, such as the sun, the moon, the morning and evening stars, night
and day, deer, elk, bear, etc., which are called wa-zho´-i-ga-the,
objects of which bodies are made; and those which relate to the
personal, sacred names adopted by a gens to be used by its members for
their children. The wi´-gi-e relating to the life symbols are usually
recited at the beginning of the ceremony. (See wi´-gi-e of the Ṭsi´-zhu
Wa-shta-ge gens, p. 60.) The name wi´-gi-es, called Zha´-zhe Ḳi-ṭoⁿ
(Zha´-zhe, name; Ḳi-ṭoⁿ, the taking of), are recited when all the
Noⁿ´-hoⁿ-zhiⁿ-ga who were invited to take part in the ceremony of the
conferring of a name upon a child have assembled. The life-symbol and
the name-taking wi´-gi-es are paraphrases of the mythical stories of
the origin of the people of a gens. These mythical origin stories are
called Ni´-ḳi-e, freely translated, Sayings of the Ancient Men.
Xu-tha´-wa-ṭoⁿ-iⁿ (pl. 7), of the Ṭsi´-zhu Wa-noⁿ gens of the Ṭsi´-zhu
great tribal division, recorded the life symbol wi´-gi-e of his gens
(see pp. 75-84) but he declined to give the wi´-gi-e of the sacred
gens names. However, these names appear in the Wi´-gi-e Ṭoⁿ-ga, Great
Wi´-gi-e (36th Ann. Rept. Bur. Amer. Ethn., pp. 254-269), which are
here given in their order, as follows:
1. ’Iⁿ-çka´, White Rock. In the origin story of this gens the people
came down from the sky, as eagles, to the earth and alighted upon seven
trees. Thence:
36. They moved onward over the earth.
37. They came to the top of a rocky cliff,
38. Close to it they came and paused,
40. They spake to one another, saying: White Rock
41. We shall make to be a personal name for ourselves.
—(36th Ann. Rept. Bur. Amer. Ethn., p. 255.)
2. Moⁿ´-hiⁿ Wa-ḳoⁿ´-da, Mysterious Knife. From the White Rock the
people went forth to wander over the earth. They thought to make for
themselves a knife for ceremonial use. The Sho´-ḳa went again and again
to find the right kind of stone of which to make the knife. He brought
home the red flint, the blue flint, the flint streaked with yellow, the
black flint and the white flint, one after the other, each of which was
rejected as being unfit for use by the little ones as a knife. Finally
he brought home a round-handled knife which was accepted as suitable
for the purpose. Then followed the idea of the people of making a
magical war club for ceremonial use. The Sho´-ḳa went in search for the
right kind of tree out of which to make it. He brought to the elder
brothers the hickory tree, the thick-barked hickory tree, the red oak
tree, the red wood tree, the dark wood tree, each of which was rejected
as being unsuitable for use as a club. Then he brought to them the
willow tree, a tree that never dies. This the elder brothers accepted
as eminently fitted for use as a club, and:
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 7
XU-THA´-WA-ṬO^N-I^N (ṬSI´-ZHU WA-NO^N GENS)]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 8
STRAPS FOR TYING CAPTIVES]
268. Their round-handled-knife
269. They quickly took from its resting place,
271. And spake, saying: It is a fear-inspiring knife,
272. Verily, it is a mysterious knife.
273. Mysterious-knife
274. The little ones shall take as their personal name.
276. They lifted the round-handled knife
277. And quickly stabbed with it the body of the willow tree.
278. Then from its wound its life-blood streamed forth.
—(36th Ann. Rept. Bur. Amer. Ethn., p. 261.)
3. We´-thiⁿ-ça-gi, Strong-strap. With the mysterious knife the people
shaped out of the “tree-that-never-dies” a mystic club. Taking with
them the knife and the club they went in search of a buffalo and found
one. On coming in sight of the animal they brandished the magic weapon
four times in the air and the buffalo fell lifeless to the ground:
511. The skin of the (left) hind leg
512. They cut into a narrow strip,
514. And said: Verily the skin stretches not,
515. We shall make use of it as we travel the path of life.
517. Verily, it is a strong strap,
519. We shall consecrate it for ceremonial use,
520. Therefore Strong-strap
521. We shall make to be our sacred personal name.
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 267-268.)
4. We´-thiⁿ-ga-xe, Strap-maker. By the cutting of the first strap out
of the skin of the left hind leg of the magically killed buffalo the
people of the Ṭsi´-zhu Wa-noⁿ gens created for themselves the office of
making the straps (pl. 8) for the warriors for the tying of captives
when any are taken. As they continued to cut out the strap they said:
523. Strap-maker, also,
524. We shall make to be our sacred personal name.
—(36th Ann. Rept. Bur. Amer. Ethn., p. 268.)
5. Wé-thiⁿ-zhiⁿ-ga, Slender-strap. The strap they made out of the skin
of the left hind leg of the animal was long and slender, and when they
had finished it,
526. They said: Slender-strap, also,
527. We shall make to be our sacred personal name.
549. The skin of the left side
550. They cut in a circle,
552. And seven slender straps
553. They made of it for the Ṭsi-zhu who possesses seven fireplaces,
554. One for each fireplace,
556. And they said: We shall consecrate these straps for ceremonial
use.
—(36th Ann. Rept. Bur. Amer. Ethn., pp. 268-269.)
These seven straps cut from the left side of the buffalo were to serve
as types for similar straps to be ceremonially made for each of the
other gentes of the tribe when about to go to war, to use in tying
captives.
6. He-thi´-shi-zhe, Curved-horn. As the people saw the horns of the
buffalo they exclaimed:
558. Behold the left horn,
559. We shall consecrate it for ceremonial use,
561. Therefore Curved-horn, also,
562. We shall make to be our sacred personal name.
—(36th Ann. Rept. Bur. Amer. Ethn., p. 269.)
7. He-thi´-zha-ge, Outspread-horns. The people noticed that the horns
of the buffalo stood wide apart and outspread and so they exclaimed:
564. Outspread-horns, also,
565. We shall make to be our sacred personal name.
566. And they said, again: Behold the left horn,
568. We consecrete it for ceremonial use.
—(36th Ann. Rept. Bur. Amer. Ethn., p. 269.)
Personal names relating to any of the life symbols of a gens serve to
keep the members informed of their place in the gentile and tribal
organization. For example: Men who were given such names as Ho-çoⁿ´,
White-fish; To´-ho-ho-e, Blue-fish; and Ho´-ḳi-e-çi, Wriggling-fish,
know that they are members of the Ho´-i-ni-ḳa-shi-ga, Fish-people, gens
whose life symbol is the Fish, and that the place of their gens is in
the Wa-zha´-zhe, the first of the two subdivisions of the Hoⁿ´-ga great
tribal division which symbolizes the earth. The Wa-zha´-zhe subdivision
typifies the water portion of the earth.
Those who were given such names as O´-poⁿ-ṭoⁿ-ga, Great-elk;
Moⁿ´-thiⁿ-ḳa-ga-xe, Maker-of-the-land; and Moⁿ-zhoⁿ´-ga-xe, Maker
of-the-earth, know that they are members of the Elk gens whose life
symbol is the male elk (36th Ann. Rept. Bur. Amer. Ethn., p. 165, lines
274 to 354) and that the place of their gens is with the Hoⁿ´-ga, the
second of the two subdivisions of the Hoⁿ´-ga great tribal division
which symbolizes the earth. The Hoⁿ´-ga subdivision typifies the land
portion of the earth.
Men who bear the names P̣i-çi´, Acorn; U-bu´-dse, Profusion; and
Noⁿ-bu´-dse, Profusion (by the treading of the eagles on the branches
of the red oak tree) know that they are members of the Ṭsi´-zhu
Wa-shta-ge (Peacemaker) gens, that the life symbol of their gens is the
red oak tree, the emblem of fruitfulness, and that the place of their
gens in the tribal organization is with the Ṭsi´-zhu, the second of
the two great tribal divisions which symbolizes the sky, including the
sun, moon and stars that move therein. (See 36th Ann. Rept. Bur. Amer.
Ethn., p. 281, lines 111 to 120.)
[Illustration:
FIG. 5.—Totemic cut of the Omaha boys’ hair.
No. 1 is typical of the head and tail of the elk. No. 2 symbolizes
the head, tail, and horns of the buffalo. No. 2a—the children of
this subgens and those of the Ni-ni´-ba-toⁿ subgens of other gentes
have their hair cut alike; the locks on each side of the bared crown
indicate the horns of the buffalo. No. 3 represents the line of the
buffalo’s back as seen against the sky. No. 4b stands for the head of
the bear. No. 4c figures the head, tail, and body of small birds. No.
4d, the bare head, represents the shell of the turtle; and the tufts,
the head, feet, and tail of the animal. No. 4e pictures the head,
wings, and tail of the eagle. No. 5 symbolizes the four points of
the compass connected by cross lines; the central tuft points to the
zenith. No. 6 represents the shaggy side of the wolf. No. 7 indicates
the horns and tail of the buffalo. No. 8 stands for the head and tail
of the deer. No. 9 shows the head, tail, and knobs of the growing horn
of the buffalo calf. No. 10 symbolizes reptile teeth. The children of
this gens sometimes have the hair shaved off so as to represent the
hairless body of snakes.]
THE GENTILE HAIR CUT OF CHILDREN
Another custom, akin to the taking of personal gentile names, was
originated by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga, that of the adoption by
each of the various gentes of the tribe of a particular style of hair
cut for the young children to typify one of the life symbols of the
gens. (Fig. 5.) The style adopted by the Hoⁿ´-ga gens of the Hoⁿ´-ga
tribal subdivision for their children was that of cutting nearly all
the hair of the head close to the skin, leaving an unbroken fringe
along the entire edge. (Fig. 6.) The story of its adoption is best told
in the wi´-gi-e of the gens, a paraphrase of which is here given:
THE WI´-GI-E
The Hoⁿ´-ga, a people who possess seven fireplaces, spake to one
another,
Saying: O, younger brothers,
The little ones have nothing of which to make their bodies.
Then to the Hoⁿ´-ga A-hiu-ṭoⁿ (Winged Hoⁿ´-ga) they spake,
Saying: O, elder brother! and stood in mute appeal.
In quick response the Winged Hoⁿ´-ga set forth in haste
To a deep and miry marsh,
To the Little Rock who sitteth firmly upon the earth.
Close to the Little Rock he stood and spake,
Saving: O, Grandfather!
Our little ones have nothing of which to make their bodies.
The Little Rock spake in quick response:
I am a person of whom the little ones may well make their bodies.
Thereupon the Winged Hoⁿ´-ga hastened back to his brothers to whom
he spake,
Saying: O, younger brothers, a Little Rock sits yonder.
Then, with heads bent thitherward,
The younger brothers set forth in haste
To the Little Rock who sitteth firmly upon the earth, in the marsh.
Around him they gathered, close to him they stood as they spake
To the Little Rock sitting with algae floating about him, like locks
of hair blowing in the wind. (Fig. 6.)
O, Grandfather! they said to him,
Our little ones have nothing of which to make their bodies.
The Little Rock made reply:
I am a person who is difficult to be overcome by death.
When your little ones make of me their bodies,
They shall always be difficult to overcome by death.
Behold the locks that float about the edges of my head.
When the little ones reach old age,
Their locks shall float about the edges of their heads.
The little ones shall always live to see their locks grown scant
with age.
The younger brothers spake, saying: Close to the God of Day who
sitteth in the heavens,
We shall place the Little Rock.[3]
When our little ones make of the Little Rock their bodies,
Of the God of Day also
Our little ones shall make their bodies.
The four days,
The four great divisions of the days (the four stages of life),
The little ones shall always reach and enter,
They shall always live to see old age.
[3] The Little Rock of the marsh is spoken of as the Gentle Rock
because it is a special life symbol of the people for whom there must
always be peace and happiness. As a memorial of the finding of the
Little Rock of the marsh the members of the Hoⁿ´-ga gens in cutting the
hair of their little ones leave a fringe around the entire edge.
This style of hair cut is called ḳonⁿ´-ha-u-thi-stse (ḳoⁿ´-ha, along
the edge; u-thi-stse, a line left uncut), meaning an unbroken line of
hair left uncut along the entire edge.
[Illustration:
FIG. 6.—Symbolic hair cut of the Hoⁿ´-ga gens]
At a festival being held at the Indian village near the town of
Pawhuska, old Saucy-calf called the writer’s attention to a little boy
who was playing hide-and-seek with other youngsters and said: “Look at
the way his hair is cut (fig. 6); that is the Hoⁿ´-ga A-hiu-ṭoⁿ hair
cut. That style is called ḳoⁿ´-ha-u-thi-stse. Xu-tha´-pa, Eagle-head,
better known as Ben Wheeler, a young man who sat near us, looked up
and said: “That’s my little boy; I cut my children’s hair like that.”
Saucy-calf then explained that the act of the parents in cutting the
hair of the child in that prescribed fashion was an implied petition
to Wa-ḳoⁿ´-da to permit the little one to live to see old age without
obstruction of any kind.
HAIR CUT OF THE ṬSI´-ZHU WA-SHTA-GE GENS
[Illustration:
FIG. 7.—Symbolic hair cut of the Ṭsi´-zhu Wa-shta-ge gens]
The people of the Ṭsi´-zhu Wa-shta-ge (Peacemaker) gens, who
occupied the most important and honored place in the great tribal
division representing the sky and all that it contains, adopted the
ḳoⁿ´-ha-u-thi-stse style of hair cut for their little ones, which
varied slightly from the styles used by the Hoⁿ´-ga. In the Ṭsi´-zhu
Wa-shta-ge symbolic hair cut the line of hair left uncut along the edge
is divided into little locks to typify the petals of the cone-flower,
which is the sacred flower of the gens (fig. 7).
Shoⁿ´-ge-moⁿ-iⁿ, in speaking of the symbolic hair cut of the children
of his gens, the Ṭsi´-zhu Wa-shta-ge, told the following mythical story
of its origin:
In the beginning the Ṭsi´-zhu people came down, in the form of eagles,
from the upper to the lower world. As they came in sight of the earth
they beheld a large red oak tree. They soared down to it and alighted
upon its topmost branches. The shock of their weight sent to the
ground a shower of acorns which scattered around the foot of the tree,
whereupon they said: We shall make of this tree our life symbol; our
little ones shall multiply in numbers like the seeds of the oak that
fall to the earth in countless numbers. The eagles that crowded upon
the top branches of the oak became a people whose thoughts dwelt upon
war, but two of the eagles found no resting place on the outspreading
branches of the great oak and were obliged to drop to the earth. One
alighted on a larger elder tree and his people became known as Ba´-po,
people of the elder tree. The other eagle alighted upon the ground in
the midst of a patch of little yellow flowers which his people made to
be their life symbol and their emblem of peace. The people cut the hair
of their children in such fashion as to make their heads resemble the
little yellow flower, the emblem of peace. (Fig. 7.) This yellow flower
is called Ba-shta´, Hair-cut. It is the _Ratibida columnaris_.
A paraphrase of the wi´-gi-e of the Xu-tha´-zhu-dse, Red Eagle, gens in
which the “little yellow flower,” the emblem of peace, is mentioned, is
here given.
PARAPHRASE OF THE WI´-GI-E OF THE RED EAGLE GENS
PEACEFUL DAY IS MY NAME
Verily, my abode is in the days that are calm and peaceful.
When the little ones make of me their bodies (their life),
They shall become a people of the days that are ever serene.
From each of the great gods,
I verily remove all traces of anger and violence.
When the little ones make of me their bodies,
They shall have power to remove from the gods
All anger and the desire for destruction.
From the god of the lower world (the earth);
From the god of light who standeth in the midst of heaven;
From the god of the upper world (the over-arching sky),
I have power to remove all anger and violence.
When the little ones make of me their bodies,
They also shall have power to remove from the gods all anger.
When the little ones of the Wa-zha´-zhe (subdivision),
And those of the Hoⁿ´-ga (subdivision),
Make of me their bodies,
They shall have power to remove from all lands,
All anger, hatred and violence.
NO-ANGER IS ALSO MY NAME
I am a person of whom the little ones may well make their bodies.
My abode is in the midst of the earth’s warm, quivering air.
When the little ones make of me their bodies,
They shall become a people of the earth’s quivering air.
Verily, in the days that are gentle and peaceful,
I make my abode.
When the little ones make of me their bodies,
They shall become a people of the days that are gentle and peaceful.
Of a little yellow flower
I have made my body.
The little Ba-shta´, that stands amidst the winds,
I have made to be my body.
When the little ones make of the Ba-shta´ their bodies,
They shall ever live together without anger, without hatred.
Ṭoⁿ-woⁿ-i´-hi-zhiⁿ-ga, Little Ṭoⁿ-woⁿ-i´-hi, in speaking to Miss
Fletcher in 1898 of the Osage gentile system, said that there are five
subgentes in the Ṭsi´-zhu Wa-shta-ge gens, namely:
1. Ṭsi´-u-çkoⁿ-çka, House in the center, meaning the Sanctuary in the
keeping of this gens which, figuratively, stands in the center of the
earth.
2. Ba´-po, Elder, or, People of the elder trees.
3. Moⁿ´-ça-hi, Arrow-tree, or, People of the arrow tree.
4. Zhoⁿ-çoⁿ´, White-tree (Sycamore), or, People of the white tree.
5. Sho´-ḳa, Messengers, or, People from whom a ceremonial messenger is
chosen for the gens. Sometimes this gens is called Ṭsi´-u-thu-ha-ge,
Last group of houses.
It is from the people of the Ṭsi´-u-çkoⁿ-çka that the hereditary chief
of the Ṭsi´-zhu great tribal division must always be chosen. The Ba´-po
subgens has the office of making the stem for the ceremonial peace pipe
of the Ṭsi´-zhu Wa-shta-ge. The stem must always be made of the Ba´-po,
the elder tree. The people of the Arrow-tree and the Sycamore gentes
have lost the significance of their life symbols. All of these five
subgentes use the cone-flower symbolic hair cut.
There is something pathetic in the passing away of these ancient rites
and customs which the Osage Indians had treasured from the earliest
times of their tribal existence. Joe Shoⁿ´-ge-moⁿ-iⁿ, like his father,
had respect and reverence for the religious thoughts of his ancestors
which they had expressed in symbols and rituals with ceremonial forms
and handed down. Joe had two little daughters (pl. 9, _a_) upon whom
he bestowed a large share of his affections. He not only gave to
each of them a sacred name of his gens, but, from year to year, as
they approached womanhood, he cut their hair to typify the sacred
flower of peace and happiness, an act which implied a supplication to
Wa-ḳoⁿ´-da to bless each little one with a long and fruitful life. At
the last symbolic hair cut the children had reached school age and they
willingly went to the house of learning. The white children with whom
they mingled hooted and jeered at them for their strange hair cut and
made them unhappy. When they came home they told their father of their
unkind treatment at the school. The fond father quietly took a pair of
shears and cut away from each little head the symbolic locks.
Little Ṭoⁿ-woⁿ´-i-hi also stated that there was another style of
symbolic hair cut called çiⁿ´-dse-a-gthe, tails worn on the head, which
belongs to the Ṭsi´-zhu Wa-noⁿ, the principal war gens of the Ṭsi´-zhu
great tribal division, which he described as: All of the hair of the
head cut close but leaving uncut a row of three locks, equidistant
apart, beginning at the crown of the head and ending near the edge of
the hair at the back of the head. (Fig. 8.) This style of hair cut
symbolizes all animals of the dog family, including the gray wolf, the
coyote, and the domestic dog. It also symbolizes a star called Shoⁿ´-ge
a-ga-ḳ’e e-goⁿ, Dog that lies suspended in the sky (Sirius).
The Dog Star is mentioned in the Child-naming Wi´-gi-e of the Ṭsi´-zhu
Wa-noⁿ gens, bearing the title Wa-zho´-i-ga-the Wi´-gi-e, Taking of
Life Symbols, given by Xu-tha´-wa-ṭoⁿ-in. (See p. 82, sec. 10 of the
wi´-gi-e.)
Little Ṭoⁿ-woⁿ´-i-hi said that the Wa-ça-be-ṭoⁿ, Black Bear gens of the
Hoⁿ´-ga great division, had a similar style of hair cut as that of the
Ṭsi´-zhu Wa-noⁿ gens. Wa-xthi´-zhi said that the Puma gens also had the
same style of hair cut.
[Illustration:
FIG. 8.—Hair cut of the Ṭsi´-zhu Wa-noⁿ and Wa-ça´-be
(Black Bear) gentes]
The symbolic hair cut of the Ni´-ḳa Wa-ḳoⁿ-da-gi gens, Men of Mystery,
is: hair of the head all cut close excepting a lock left uncut on the
crown of the head (pl. 10, _a_) and a lock at the back of the head near
the edge, which does not show in the picture. The life symbol of this
gens is the hawk and the hair cut represents this raptorial bird which
was adopted by all of the gentes of both the Hoⁿ´-ga and the Ṭsi´-zhu
great tribal divisions as an emblem of courage for their warriors.
The name of the boy whose picture shows the hair cut of his gens is
Gthe-doⁿ´-çka, White-hawk (Gthe-doⁿ, hawk; çka, white). It is the
name that belongs to the second son in a family of this gens. His
father’s name is Noⁿ´-ḳa-ṭo-ho, Blue-back (Noⁿ´-ḳa, back; ṭo-ho, blue),
a name referring to the blue-backed hawk. White-hawk’s mother is
Xi-tha´-doⁿ-wiⁿ, Good-eagle-woman, daughter of Shoⁿ´-ge-moⁿ-iⁿ of the
Ṭsi´-zhu Wa-shta-ge gens.
The style of symbolic hair cut adopted by the Tho´-xe gens is of the
Çiⁿ´-dse A-gthe class and is described as, hair on entire head cut
close excepting a little tuft left uncut just over the middle of the
forehead, and a fringe running across the crown of the head from one
ear to the other as shown in the picture (pl. 10, _b_); two tufts, one
on either side of the head back of the fringe, and a tuft just above
the nape of the neck, which do not show in the picture. This style of
cut represents the buffalo bull, the principal life symbol of the gens.
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 9
_a_
_b_
FOUR OSAGE CHILDREN]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 10
_a_
_b_
CHILD’S HAIR CUT OF THE THO-XE AND NI´-ḲA WA-ḲO^N-DA-GI GENTES]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 11
MEN, SHOWING HAIR CUT OF ADULT OSAGES]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 12
BONE EAR PERFORATORS AND EXPANDERS]
The two gentes, the Ni´-ḳa Wa-ḳoⁿ-da-gi and the Tho´-xe, are closely
related, being joint custodians of the rites pertaining to war. (See
36th Ann. Rept. Bur. Amer. Ethn., pp. 64-65.) The symbolic hawks, each
of which formed the central figure in the ceremonies of the war rites,
were regarded as being in the special care of the Ni´-ḳa Wa-ḳoⁿ-da-gi,
while all of the thirteen o-doⁿ´, military honors, to be won by each
warrior of the tribe in order to secure ceremonial rank, belonged
to the Tho´-xe. The war honor must be won in a fight by a war party
carrying a hawk, the tribal emblem of courage. The places of these two
gentes are on the Ṭsi´-zhu side of the two great tribal divisions, but
they are not of the seven fireplaces of that great division.