CULTS OF THE OMAHA, PONKA, KANSA, AND OSAGE.
BELIEFS AND PRACTICES NOT FOUND.
§ 17. There are certain beliefs and practices which have not been
found among the four tribes whose cults are treated of in this chapter.
Ancestors were not worshiped. They were addressed reverently when
alive, and when they died it was not contrary to custom to refer to
them by name, nor did their deaths involve the change of name for a
single object or phenomenon. It was a very common occurrence for
the name of the deceased to be assumed by a surviving kinsman.
This is shown by genealogical tables of a few Siouan tribes, the material
for which was collected by the author, and which will form part
of his monograph on “Indian Personal Names,” now in course of
preparation for publication by the Bureau of Ethnology.
§ 18. They never heard of Satan or the devil until they learned of him
from the white people. Now they have adopted the terms, “Wanáxe piäjĭ,”
“Iñgȼaⁿxe piäjĭ,” and “Wakanda piäjĭ.” The first is used by the Omaha
and Ponka, the others were heard only among the Ponka. They have a
certain saying, applicable to a young man who is a liar, or who is bad
in some other way: “Wanáxe piä´jĭ égaⁿ áhaⁿ,” i.e. “He is like the bad
spirit!” This becomes, when addressed to the bad person, “Wanáxe piä´jĭ
éȼikigaⁿ´-qti jaⁿ´,” i.e. “You act just like the (or a) bad spirit.”
§ 19. Though it has been said that hero worship was unknown among the
Omaha and Ponka, it has been learned that Omaha mothers used to scare
their unruly children by telling them that Icibajĭ (a hero of the
┴e-sĭnde gens) or his friend ┴exujaⁿ (a hero of the [K]aⁿze gens) would
catch them if they did not behave. There was no worship of demigods, as
demigods were unknown. Two Crows and Joseph La Flèche said that phallic
worship was unknown, and they were surprised to hear that it had
been practiced by any tribe. (See § 132, 164.) As the Ponka obtained
the sun-dance from their Dakota neighbors, it is probable that they
practiced the phallic cult.
§ 20. Totems and shamans were not worshiped, though they are still
reverenced. Altars or altar-stones were unknown. Incense was not
used, unless by this name we refer to the odor of tobacco smoke as it
ascended to the Thunder-being, or to the use of cedar fronds in the
sweat lodge. There were no human sacrifices, and cannibalism was not
practiced.
OMAHA, PONKA, AND KANSA BELIEF IN A WAKANDA.
§ 21. According to Two Crows and Joseph La Flèche, the ancestors of
the Omaha and Ponka believed that there was a Supreme Being, whom they
called Wakanda. “Wakanda t‘aⁿi tĕ eȼegaⁿi, they believed that Wakanda
existed.” They did not know where He was, nor did they undertake
to say how He existed. There was no public gathering at which some
of the people told others that there was a Wakauda, nor was there
any general assembly for the purpose of offering Him worship and
prayer. Each person thought in his heart that Wakanda existed. Some
addressed the sun as Wakanda, though many did not so regard him. Many
addressed Wakanda, as it were, blindly or at random. Some worshiped the
Thunder-being under this name. This was especially the case when men
undertook to go on the war path. [7] Mr. Say recorded of the Kansa:
“They say that they have never seen Wakanda, so they cannot pretend to
personify Him; but they have often heard Him speak in the thunder. They
often wear a shell which is in honor or in representation of Him, but
they do not pretend that it resembles Him, or has anything in common
with his form, organization, or size.”
SEVEN GREAT WAKANDAS.
§ 22. Ԁaȼiⁿ-naⁿ-pajĭ said that there were seven great Wakandas, as
follows: “Ugahana[p]aze or Darkness, Maxe or the Upper World, ┴ande
or the Ground, Iñgȼaⁿ or the Thunder-being, Miⁿ or the Sun, Niaⁿba
or the Moon, and the Morning Star. The principal Wakanda is in the
upper world, above everything.” (This was denied by Joseph La Flèche
and Two Crows; see § 93.) The author thought at first that these were
the powers worshiped by Ԁaȼiⁿ-naⁿpajĭ and the members of his gens or
subgens; but subsequent inquiries and statements occurring in the
course of texts furnish cumulative evidence favoring the view that some
or all these powers had many believers among the Omaha and the cognate
tribes.
INVOCATION OF WARMTH AND STREAMS.
§ 23. Ԁaȼiⁿ-naⁿpajĭ said that Macte or Warmth was a good Wakanda. Ni
ȼiⁿ, the flowing Stream, according to him, was thus addressed by a man
who wished to ford it: “You are a person and a Wakanda. I, too, am a
person. I desire to pass through you and reach the other side.” Two
Crows denied this, saying that his people never prayed to a stream; but
George Miller said that it was true, for his father, Little Soldier,
prayed to a stream when he was on the war path, and that such
invocations were made only in time of war.
PRAYER TO WAKANDA.
§ 24. Prayer to Wakanda, said La Flèche and Two Crows, was not made for
small matters, such as going fishing, but only for great and important
undertakings, such as going to war or starting on a journey. When a
man wished to travel he first went alone to a bluff, where he prayed
to Wakanda to help him and his family by protecting them during his
absence and by granting him a successful journey. At a time when the
Ponka were without food, Horse-with-yellow-hair, or Cañge-hiⁿ-zi,
prayed to Wakanda on the hill beyond the Stony Butte. The latter is
a prominent landmark in northern Nebraska (in what was Todd county,
Dakota, in 1871-’73), about 7 miles from the Missouri River and the
Ponka Agency (of 1870-’77)[8]. Several Omaha said that the places
for prayer were rocks, high bluffs, and mountains. “All Omaha went
to such places to pray, but they did not pray to the visible object,
though they called it Grandfather.”--(Frank La Flèche.) They smoked
towards the invoked object and placed gifts of killickinnick, etc.,
upon it. Compare with this the Dakota custom of invoking a bowlder on
the prairie; calling it Tŭñkaⁿcidaⁿ (Tuŋkaŋśidaŋ), or Grandfather,
symbolizing the Earth-being.[9] Though it has been said that a high
bluff was merely a place for praying to Wakanda, and that it was not
itself addressed as Wakanda, the author has learned from members of the
Omaha and Pouka tribes that when they went on the warpath for the first
time, their names were then changed and one of the old men was sent
to the bluffs to tell the news to the various Wakandas, including the
bluffs, trees, birds, insects, reptiles, etc.[10]
ACCESSORIES OF PRAYER.
Among the accessories of prayer were the following: (_a_) The action
called ȼistube by the Omaha and Ponka, riçtowe by the three ┴ɔiwere
tribes, and yuwiⁿtapi (yuwiŋtapi) by the Dakota, consisting of the
elevation of the suppliant’s arms with the palms toward the object
or the face of the being invoked, followed by a passage of the hand
downward toward the ground, without touching the object or person (see
§§ 28, 35, 36). (_b_) The presentation of the pipe with the mouthpiece
toward the power invoked (see §§ 29, 35, 40). (_c_) The use of smoke
from the pipe (See §§ 27, 36), or of the odor of burning cedar needles,
as in the sweat lodge. (_d_) The application of the kinship term,
“grandfather,” or its alternative, “venerable man,” to a male power,
and “grandmother” to a female power (see §§ 30, 31, 35, 39, 59, 60,
etc.). (_e_) Ceremonial wailing or crying (Xage, to wail or cry--Dakota
ćeya. See § 100).[11] (_f_) Sacrifice or offering of goods, animals,
pieces of the suppliant’s flesh, etc. In modern times the Kansa have
substituted the lives of animals, as deer, grouse, etc., for those of
human enemies (see §§ 28, 33, etc.).
OMAHA AND KANSA EXPRESSIONS ABOUT WAKANDA.
§ 25. Samuel Fremont said that before the advent of the white race the
Omaha had certain expressions which they used in speaking of Wakanda.
When an Indian met with unexpected good fortune of any sort the people
used to say, “Wakanda has given him some assistance.”[12] Or they might
say, “Wakanda knows him.”[13] Sometimes they said, “Wakanda has planned
for his own (i. e., for his friend, relation, or subject).”[14] If a
Kansa prospers, he says, “Wakan´da aká aⁿmaⁿ´yüxü´dje aka´ eyaú,” i.
e., “Wakanda has indeed been looking at me!” And in speaking of the
success of another, he says, “Wakan´da aká níka yiñké uyü´xüdje aká
eyaú,” i. e., “Wakanda has indeed been looking at the man.”
Samuel Fremont said that when an animal detected the approach of the
hunter and consequently fled from him, the man prayed thus:
Hau´ Wakan´da, wani´ta wiⁿ aⁿȼá‘i éiⁿte cĭ iⁿȼégȼize
Ho, Wakanda, quadruped one you gave perhaps again you take
to me yours
back
from me
égaⁿ. Cĭ wiⁿ´ waȼíɔnaaⁿȼákiȼe kaⁿbȼégaⁿ,
somewhat again one you cause to appear I hope
to me
i. e., “Ho, Wakanda, you may have given me an animal, but now it seems
that you have taken it from me. I hope that you will cause another to
appear to me.” But if the hunter shot at an animal and missed it, he
said nothing.
PONKA BELIEF ABOUT MALEVOLENT SPIRITS.
§ 26. About eighteen years ago, the author was told by the Ponka,
whose reservation was then in southern Dakota, that they believed death
to be caused by certain malevolent spirits, whom they feared. In order
to prevent future visits of such spirits, the survivors gave away all
their property, hoping that as they were in such a wretched plight the
spirits would not think it worth while to make them more unhappy. At
the burial of Mazi-kide, an Omaha, the author observed that some one
approached the corpse and addressed it. In referring to this in 1888,
Samuel Fremont said that the speaker said, “Wakanda has caused your
death.” In telling this, Fremont used the singular. “Wakanda aka.” On
repeating this to George Miller, the latter said that it should have
been “Wakanda ama,” in the plural, “the Mysterious Powers,” as the
Omaha believed in more than one Wakanda before they learned about the
one God of monotheism.
This agrees with what was learned about the Dakota by the late
missionaries, Messrs. S. R. Riggs and G. H. Pond, and by the late James
W. Lynd, as stated in chapter V.
AN OLD OMAHA CUSTOM.
§ 27. “Abicude,” said Samuel Fremont, “is a word which refers to an
old Omaha and Ponka custom, i.e., that of blowing the smoke downward
to the ground while praying. The Omaha and Ponka used to hold the pipe
in six directions while smoking: toward the four winds, the ground,
and the upper world.” The exact order has been forgotten by Fremont,
but Lewis and Clarke have recorded the corresponding Shoshoni custom.
Capt. Lewis tells how the Shoshoni chief, after lighting his pipe of
transparent greenstone (instead of catlinite), made a speech, after
which he pointed the stem of the pipe toward the four points of the
heavens, beginning with the east and concluding with the north. After
extending the stem thrice toward Capt. Lewis, he pointed it first
toward the heavens and then toward the center of the little circle
of guests, probably toward the ground, symbolizing the subterranean
power.[15]
In addressing the four winds, a peculiar expression is employed by the
Omaha:
┴a[p]é dúba híȼaȼĕ ȼáȼiⁿcé, iⁿ wiñ´ʞaⁿi-gă, Thou who causest
Wind four you cause you (sing.) help ye me.
it to reach who move
there
the four winds to reach a place, help ye me! Instead of the singular
classifier, ȼaȼiⁿce, the regular plural, nañkácĕ, ye who sit, stand, or
move, might have been expected. (See § 33.)
In smoking toward the ground and upper world, the suppliant had to
say, “I petition to you who are one of the two, you who are reclining
on your back, and to you who are the other one, sitting directly above
us. Both of you help me!” “Here,” said Fremont, “the ground itself was
addressed as a person.” Two Crows said that some Omaha appealed to a
subterranean Wakanda when their word was doubted, saying, “Iⁿc‘áge
hídeaʇa aká aⁿná‘aⁿi,” “The venerable man at the bottom hears me.” The
author is unable to say whether this was ┴ande or Wakandagi. (See § 37.)
The following was recorded of the Omaha, and refers to a custom
relating to the buffalo hunt.[16]
On coming in sight of the herd, the hunters talk kindly to their
horses, applying to them the endearing names of father, brother,
uncle, etc. They petition them not to fear the bisons, but to run
well and keep close to them, but at the same time to avoid being
gored.
The party having approached as near to the herd as they suppose
the animals will permit without taking alarm, they halt to give
the pipe bearer an opportunity to perform the ceremony of
smoking, which is considered necessary to their success. He lights
his pipe, and remains a short time with his head inclined, and the
stem of the pipe extended toward the herd. He then smokes, and
puffs the smoke toward the bisons, and the earth, and finally to
the cardinal points successively.
THE SUN A WAKANDA.
§ 28. In the Osage traditions the “mysterious one of day” is invoked
as “grandfather.”[17]
He replies that he is not the only Wakanʇa. That the Kansa worshiped
the sun as a Wakanda appears from the following: “On one occasion, when
the Kansa went against the Pawnees, the stick was set up for the mystic
attack or ‘waqpele gaxe.’ The war captain addressed the rising sun thus:
“Páyiⁿ áqli kŭⁿ´bla eyaú. Cŭñ´ge wábliⁿ alí kŭⁿ´bla
Pawnee I stun by I wish indeed. Horse I have I have I wish
hitting them come back
eyaú. Wayü´qpe ckí kŭⁿ´bla eyaú. Haléje uɯíblage.
indeed. Pulling down too I wish indeed. Calico (shirt) I tell you
(a foe) about it.
Haqiⁿ´ uɯíblage. Haská cki Páyiⁿ áqli-daⁿ´ mík’ü
Robe I tell you Blanket too Pawnee I stun when I give to
about it. by hitting you
tá miñke, Wákanda-é, é gü´aⁿyakiyé-daⁿ. “I wish to kill
will I who O Wakanda! that you cause me to when.
(sit) be returning
[Transcriber's note: the hyphen in “gü´aⁿyakiyé-daⁿ” was at the end of
a line; the word may have been “gü´aⁿyakiyédaⁿ” or “gü´aⁿyakiyé-daⁿ”.]
a Pawnee! I desire to bring horses when I return. I long to pull down
an enemy! I promise you a calico shirt and a robe. I will give you a
blanket also, O Wakanda, if you allow me to return in safety after
killing a Pawnee!” When warriors performed the “waqpele gaxe” or the
attack on the stick representing the foe, no member of the Lṵ or
Thunder gens could participate. On such an occasion the warrior turned
to the east and said: “Aⁿmaⁿ´pye kŭⁿ´bla aú. Haská
To follow me(?) I wish . Blanket
or We follow it(?)
uɯíblage aú, Wákanda-é,” i.e., I wish my party to pass along
I tell you of it . O Wakanda
the road to the foe(?). I promise you a blanket, O Wakanda (if I
succeed?).” On turning to the west he said: “Uⁿ´hŭⁿ
Boiling
uɯíblage aú, Wákanda-é,” i.e., “I promise you a feast, O
I tell you of it . O Wakanda
Wakanda (if I succeed?).”
When it was decided to perform the “waqpele gaxe,” the dudaⁿhañga or
war captain made one of the lieutenants carry the sacred bag, and two
of the kettle tenders took bundles of sticks, which they laid down in
the road. The four remaining kettle tenders remained at the camping
place. The next morning all the warriors but those of the Lṵ gens went
to the place where the sticks had been laid, drew a circle around the
bundles, set up one of the sticks, and attacked it, as if it were a
Pawnee. This ceremony often caused the death of real enemies.
Among the Osage and Kansa prayer was made toward the rising sun in the
morning and towards the setting sun in the afternoon and evening.
Among the Omaha and Kansa the head of a corpse is laid towards the
east. For this reason no Omaha will consent to recline with his head
towards that point. The Kansa lodges also are orientated, and so were
those of the Omaha (see § 59). The east appears to symbolize life or
the source thereof, but[18] the west refers to death; so among the
Osage the course of a war party was towards the mythic or symbolic
west, towards which point the entrances of the lodges were turned[19]
(see §§ 83 and 384).
Gahige, the late Omaha chief, said that when he was young all the Omaha
prayed to the sun, holding up their hands with the palms towards the
sun and saying, “Wakan´da, ȼá‘eaⁿ´ȼa-gă,” etc., i. e., “O Wakanda, pity
me!” They abstained from eating, drinking, and (ordinary) smoking from
sunrise to sunset; but after sunset the restrictions were removed.[20]
For four nights the men who thus prayed did not sleep at home. At the
end of that period the task was finished. “Íwackaⁿ gáxai,” i. e., they
made or gained superhuman power. They could thus pray at any time from
the appearance of grass in the spring until the ground became frozen.
THE OFFERING OF TOBACCO.
§ 29. In 1889 George Miller gave an account of what he called “Niní
bahaí tĕ,” i. e. the offering or presentation of tobacco. Whether this
phrase was ever used except in a religious or superhuman connection
is more than the author is able to say. Whenever the Indians traveled
they used all the words which follow as they extended the pipe with
the mouthpiece toward the sun: “Haú, niní gakĕ´ Wakan´da, Miⁿ´ ȼé
Ho tobacco that Wakanda Sun this
lg. ob.
niñkĕ´cĕ! Ujañ´ge ȼiȼíʇa kĕ égaⁿqti uáha té ă.
you who sit Road your the just so I follow will !
lg. ob. its course
Iñgáxa-gă! Edádaⁿ ctécte údaⁿqti ákipañkiȼa´-gă! Edádaⁿ
Make it for me What soever very good cause me to meet it What
júajĭ wiⁿ´ ĕdedíte ʞĭ´ íbetaⁿañkiȼá-gă! Ȼi´-naⁿ
inferior one it is there if cause me to pass Only thou
around it
ámusta waȼíɔna ȼagȼiⁿ´, ní-uȼan´da ȼéȼaⁿ ȼéȼaⁿska édegaⁿ,
directly in sight you sit island this this large but
above (us) place
edádaⁿ waníta ʇan´de uckaⁿ´ckaⁿ ȼaⁿ bȼúgaqti níkaciⁿga
what quadruped ground mv. on it here the all person
and there
ȼaⁿ´ ctĕwaⁿ´ wiⁿ´ aⁿ´ba ataⁿ´ íȼaɔni´gȼaⁿ ʞĭ, égaⁿ-naⁿ.
the soever one day how you decide for when always so.
long him
Ádaⁿ wi´ʞa-naⁿ maⁿ´ hă, Wakan´da” This may be rendered
Therefore I ask a favor alone . Wakanda
of you
freely thus: “Ho, Mysterious Power, you who are the Sun! Here is
tobacco! I wish to follow your course. Grant that it may be so! Cause
me to meet whatever is good (i. e., for my advantage) and to give a
wide berth to anything that may be to my injury or disadvantage.
Throughout this island (the world) you regulate everything that
moves, including human beings, when you decide for one that his last
day on earth has come, it is so. It can not be delayed. Therefore, O
Mysterious Power, I ask a favor of you.”
THE PONKA SUN DANCE OF 1873.
In the summer of 1873, when the author was missionary to the Ponka
in what was Todd County, Dakota, that tribe had a sun dance on the
prairie near the mission house. The scarifications and subsequent
tortures and dancing lasted but three hours instead of a longer
period, owing to the remonstrances of Bishop Hare, the agent, and the
missionary. The head chief, White Eagle, was tied to his pony, after he
had been scarified and fastened to the sun pole. Some of his policemen,
armed with whips, lashed the pony until it leaped aside, tearing out
the lariat that fastened the chief to the sun pole, and terminating his
participation in the ceremony. (See Pl. XLVI and § 187.) For obvious
reasons the author did not view the sun dance, but he was told about it
by some of the spectators. As the chief, Standing Buffalo, had said to
Bishop Hare in the council previous to the sun dance, “You white people
pray to Wakanda in your way, and we Indians pray to Wakanda in the sun
dance. Should you chance to lose your way on the prairie you would
perish, but if we got lost we would pray to Wakanda in the sun dance,
and find our way again.”
THE MOON A WAKANDA.
§ 30. No examples of invocations of the moon have yet been found
among the Omaha and Ponka. But that the moon is “qube” appears from the
decorations of robes and tents. (See §§ 45-47.)
The moon is addressed as a “grandfather” and is described as the
“Wakanʇa of night” in “Osage Traditions,” lines 55-59.[21]
BERDACHES.
The Omaha believe that the unfortunate beings, called “Miⁿ-qu-ga,” are
mysterious or sacred because they have been affected by the Moon Being.
When a young Omaha fasted for the first time on reaching puberty, it
was thought that the Moon Being appeared to him, holding in one hand
a bow and arrows and in the other a pack strap, such as the Indian
women use. When the youth tried to grasp the bow and arrows the Moon
Being crossed his hands very quickly, and if the youth was not very
careful he seized the pack strap instead of the bow and arrows, thereby
fixing his lot in after life. In such a case he could not help acting
the woman, speaking, dressing, and working just as Indian women used
to do. Louis Sanssouci said that the miⁿ-quga took other men as their
husbands. Frank La Flèche knew one such man, who had had several men
as his husbands. A Ponka child once said to the author, “Miⁿjiñga-ma
nujiñga ama ʇi-gaxe-nandi, miⁿquga, ai,” i.e., “If boys make a practice
of playing with the girls they become (or are called) miⁿquga.” This
term may be rendered “hermaphrodite” when it refers to animals, as “ʇe
miⁿquga,” a hermaphrodite buffalo. It must have been of this class of
persons, called “Miⁿ-quge” by the Kansa that Say wrote when he said:
Many of the subjects of it (i.e., sodomy among the Kansa) are
publicly known, and do not appear to be despised or to excite
disgust. One was pointed out to us. He had submitted himself to it
in consequence of a vow he had made to his mystic medicine, which
obliged him to change his dress for that of a woman, to do their
work, and to permit his hair to grow.[22]
After giving an account of the Miⁿquga which agrees with what has been
written above, Miss Fletcher[23] tells of “a man who had the misfortune
to be forced to this life and tried to resist. His father gave him a
bow and some arrows, but the penalty of his vision so wrought upon his
mind that, unable to endure the abnormal life, he committed suicide.”
(See §§ 212, 353.)
STARS AS WAKANDAS.
§ 31. That the Omaha and Ponka regarded the stars as Wakandas seems
probable from the existence of nikie names and the personal mystery
decorations. (See §§ 45, 47, and 52.) There are star names in the
Night gens of the Kansa, and they point to the mythical origin of the
gens. The Kansa made offerings to the morning star. Among the Osage
the traditions of the Tsiɔu Wactaʞe and Bald Eagle people mention
several Wakanʇas among the stars. These are as follows: Watse ʇuʞa,
a “grandfather;” Watse miⁿʞa, a “grandmother;” Miⁿkak’e peȼŭⁿ[p]a,
the Seven Stars (Pleiades?), a “grandfather;” the constellation
Ta ȼa[p]ȼiⁿ or the Three Deer, a “grandfather;” the morning star,
Miⁿkak’e tañʞa (literally, large star), a “grandfather;” the small
star, a “grandfather;” the bowl of the Dipper, called “Wa[p]aha
ȼiñkce; the Funeral Bier,” a “grandfather,” and the Female Red Bird,
a “grandmother,” the eponym of the Tsiɔu Wactaʞe or “Red Eagle” gens.
She, too, was probably a star.[24]
§ 32 Gaⁿ edádaⁿ ȼiⁿ´ ctĕwaⁿ ȼahaⁿ´-naⁿi ni´aciⁿ´ga ama´, [p]ahe´
And what the soever usually Indian the hill
col. prayed (to) pl.
ob. sub.
ʇañga´ ȼiⁿ, ctĕwaⁿ´. “Wakan´da bȼu´gaqti wi´ʞai ă,” e´-naⁿi.
large the soever Wakanda all I ask a ! they said
col. favor of usually
ob.
“Hau, ┴an´de niñkĕ´ cĕ, ʞa´ci jiñ´ga e´gaⁿ a´witaⁿ te´ ă,”
Ho Ground you who sit some little so I tread will !
time on you
ai´ ni´kaciⁿ´ga ama´. ┴ade´ ui´ȼĕ du´baha tĕ´ ctĭ
say Indians the Whence the wind in four the too
pl. sub. is sent hither(?) places
ȼahaⁿ´-naⁿi. “┴ade´ ui´ȼĕ du´baha nañka´cĕ, iⁿwiñ´ʞaⁿi-gă.”
they usually Whence the wind in four ye who are help ye me
pray (to) is sent hither(?) places
Gaⁿ´ gage´giȼaⁿ´i ni´aciⁿ´ga uke´ȼiⁿ ama´, Wakan´da
and they speak in that Indian ordinary the pl. Wakanda
manner to (one) sub.
wa´ȼahaⁿi tĕ´di. “The Indians used to invoke various objects,
they pray to when
them
including the mountains, saying, ‘O, all ye mysterious powers, I ask a
favor of you!’ They prayed to the ground, saying, ‘O, you who are the
ground! May I tread you a little while longer!’ i. e., ‘May my life on
earth be prolonged!’ When one prayed to the four winds, he would say,
‘Ho, ye four winds, help me!’ Thus did speak when they prayed to the
Wakandas.”--(George Miller.)
THE WINDS AS WAKANDAS.
§ 33. The Omaka and Ponka invoked the winds, as has been stated in
part of the preceding section. See also the statement of Samuel Fremont
(§ 27).[25]
In preparing for the pipe dance the tobacco pouch, two gourd rattles,
and the ear of corn have a figure drawn on each of them with green
paint; it is the cross, indicating the four quarters of the heavens or
the four winds.[26]
KANSA SACRIFICE TO THE WINDS.
“In former days the Kansa used to remove the hearts of slain foes
and put them in the fire as a sacrifice to the four winds. Even now
(1882) offerings are made to every Wakanda by the Kansa, to the
power or powers above, to those under the hills, to the winds, the
thunder-being, the morning star, etc. As Aliⁿkawahu and Pahaⁿlegaqli
are Yata men (i. e., members of gentes camping on the left side of the
tribal circle), they elevate their left hands and begin at the left
with the east wind, then they turn to the south wind, then to the west
wind, and finally to the north wind, saying to each, ‘Gá-tcĕ, Wakan´da,
mik’ü´ eyau´,’ i. e., ‘O Wakanda, I really give that to you.’ In former
days they used to pierce themselves with knives and splinters of wood,
and offer small pieces of their flesh to the Wakandas.”[27]
OSAGE CONSECRATION OF MYSTIC FIREPLACES.
The author considers that the following statement of the Osage
chief, [K]ahiʞe-waʇayiñʞa (of the Tsiɔu Wactaʞe gens), refers to the
invocation of the four winds. It appears to have been associated with
fire or hearth worship. Whenever a permanent village of earth lodges
was established among the Osage and Kansa, there was a consecration of
a certain number of fireplaces before the ordinary fireplaces could be
made by the common people. The consecrated fireplaces were made in two
parallel rows, beginning at the west and ending at the east. Among the
Kansa there were seven on one side and six on the other, but among the
Osage there seem to have been seven on each side. Among the Osage, the
Tsiɔu Wactaʞe and Paⁿɥka gentes were the ‘roadmakers,’ i. e., those who
consecrated the two rows of fireplaces. [K]ahiʞe-waʇayiñʞa said, “When
the old Tsiɔu man made his speech, he went into details about every
part of a lodge, the fireplace, building materials, implements, etc.
Four sticks were placed in the fireplace, the first one pointing to the
west (see §§ 40, 84). When the first stick was laid down, the Tsiɔu
leader spoke about the west wind, and also about a young buffalo bull
(Tseʇṵ-ɔiñʞa), repeating the name, Wanie-skă (meaning not gained). When
the stick pointing to the north was laid down he spoke of Tsehe-qṵʇ[s]e
(gray buffalo horns), or a buffalo bull. When the stick at the east was
laid down, he spoke of Tse-ʇṵʞa-tañʞa (a large buffalo bull). On laying
down the fourth stick, pointing to the south, he spoke of Tse miⁿʞa (a
buffalo cow). At the same time a similar ceremony was performed by the
aged Paⁿɥka man for the gentes on the right side of the tribal circle.
In placing the stick to the east, he mentioned Taʇ[s]e [K]aqpa tsĕ (the
east wind) and Tahe ca[p]e (dark horned deer). In placing that to the
north, Taʇ[s]e Ԁa[s]aⁿ tsĕ (the north wind, literally, ‘the pine wind’)
and Tahe qṵʇ[s]e (the deer with gray horns) were mentioned. In placing
that pointing to the west, Taʇ[s]e Maⁿha tsĕ (the west wind) and an
animal which makes a lodge and is with the Tahe pa[s]iʞe (probably a
deer name) were mentioned. In placing the stick pointing to the south,
he spoke of Taʇ[s]e Ak’a tsĕ (the south wind) and Ta wañka he aʞȼaɔi
skutañʞa (probable meaning, a large white female deer without any
horns).
§ 34. In time of war, prayers were made about the fire (§ 287), when a
warrior painted his face red, using the “fire paint,” a custom of the
left or Tsiɔu side of the tribe. Those on the right or Hañʞa side used
“the young buffalo bull decoration,” and probably offered prayer in
connection therewith, in order to be filled with the spirit of their
“little grandfather” (the young buffalo bull), as they rushed on the
enemy. This will be seen from the words employed by the warrior: “My
little grandfather is always dangerous as he makes an attempt. Very
close do I stand, ready to go to the attack!”[28]
THE THUNDER-BEING A WAKANDA.
OMAHA AND PONKA INVOCATION OF THE THUNDER-BEING.
§ 35. Among the Omaha and Ponka, when the first thunder was heard in
the spring of the year, the Black bear people went to the sacred
tent of the Elk gens, and there they assisted the Elk people in
the invocation of the Thunder-being. At a similar gathering of the
Ponka, the Ponka Black bear people said, “Hau, iⁿc‘áge, ȼiʇúcpa ȼéȼu
añ´ga-taⁿ ganáxiwaȼáȼai. Maⁿciáʇahá maⁿȼiñ´gă,” i. e., “Ho, venerable
man! by your striking (with your club) you are frightening us, your
grandchildren, who are here. Depart on high.”[29]
[Transcriber’s note: The hyphen in “añ´ga-taⁿ” was at the end of a
line; the word may have been “añ´gataⁿ” or “añ´ga-taⁿ”.]
THUNDER-BEING INVOKED BY WARRIORS.
The Thunder-being is invoked by all present during the feast
preparatory to starting on the warpath, when there is a small party of
warriors. Each one addresses the Thunder-being as “Nudaⁿhañga,” leader
in war, or war captain.[30]
When a large war party is desired, the Thunder-being is invoked
(See history of Wabaskaha, in Contr. N. A. Ethn., Vol. VI, p. 394).
Wabaskaha himself prayed, saying, “Oh, Wakanda, though foreigners
have injured me, I hope that you may help me.” All who heard him knew
that he desired to lead a large war party. When the four captains
were chosen, they had to cry incessantly at night as well as by day,
saying, “Oh, Wakanda! pity me! help me in that about which I am in a
bad humor.” During the day they abstained from food and drink; but they
could satisfy their thirst and hunger when night came.
At the feast preparatory to starting off as a large war party, the
keepers of the sacred bags sing thunder songs as well as other sacred
songs. One of the thunder songs used on such an occasion begins thus:
“Wi-ʇí-gaⁿ naⁿ´-pe-wá-ȼĕ é-gaⁿ,
Wi-ʇí-gaⁿ naⁿ´-pe-wá-ȼĕ é-gaⁿ,
Wé-tiⁿ kĕ gȼi-haⁿ´-haⁿ ʞĭ,
Naⁿ´-pe-wá-ȼĕ ----.”
“As my grandfather is dangerous,
As my grandfather is dangerous,
Dangerous when he brandishes his club,
Dangerous ----.”
When he had proceeded thus far, Ԁaȼiⁿ-naⁿpajĭ stopped and refused to
tell the rest, as it was very “waqube.” He said that the principal
captains of a large war party tied pieces of twisted grass around their
wrists and ankles, and wore similar pieces around their heads. But
Two Crows, who has been a captain, says that he never did this. (See,
however, the Iowa custom in § 75.)
ICTASANDA CUSTOM.
The following “nikie” or ancient custom of the Ictasanda gens was
related by George Miller:
Najiⁿ´ daⁿ´ctĕaⁿ´ ʞĭ, naⁿ´pai ʞĭ, gaⁿ´ Wakan´da-ma
Rain perhaps if they fear if so the Wakandas (pl. ob.)
seen danger
nini´ uji´ wa‘i´i tĕ. Gaⁿ´ nini´ uji´ wa‘i´i
tobacco put in they the (past and tobacco put in they gave
gave to act) to them
them
tĕ´di e´giȼaⁿ´i tĕ: Ȼéȼu waqpa´ȼiⁿ-qti a´ȼiⁿhe´,
when they said to the Here very poor I who move
(one) (past act)
[Transcriber’s note: the hyphen in “waqpa´ȼiⁿ-qti” was at the end of a
line; the word may have been “waqpa´ȼiⁿqti” or “waqpa´ȼiⁿ-qti”.]
aⁿwaⁿ´waʇa´ȼicaⁿ cte´ctewaⁿ ȼiúde ti´gȼe gáxai-gă,
in what direction soever to become abandoned make ye
(suddenly)
ʇigaⁿ´ha. Ĕ´dedi´ ȼa´ȼiⁿcé (é) jaⁿmiⁿ´.
O grandfather. You are mv. there I suspect.
Ȼigȼíze-maⁿ´ȼiⁿ, ĕ´dedí ȼáȼiⁿcé (é) jaⁿmiⁿ´.
Walking Forked-lightning, you are mv. there I suspect.
Ȼiaⁿ´ba-ti´gȼe, ĕ´dedí ȼa´ȼiⁿcé. (é) jaⁿmiⁿ´.
Sheet-lightning flashes you are mv. there I suspect.
suddenly
Ȼiaⁿ´ba-gí-naⁿ, ĕ´dedi´ ȼáȼiⁿcé (é) jaⁿmiⁿ´.
Sheet-lightning is often you are mv. there I suspect.
returning hither.
Gáagigȼédaⁿ ĕ´dedí ȼáȼiⁿcé (é) jaⁿmiⁿ´. Gaⁿ´
(a name referring you are mv. there I suspect. And
to passing thunder)
gatégaⁿ gáxa-bájĭ ʞĭ´ctĕ níaciⁿ´ga ciⁿȼiqáde ȼégaⁿ
in that manner he does not if man (See Note.) thus
najiⁿ´i, maqpi´ kĕʇáȼicaⁿ xagé najiⁿ´i. Gaⁿ´ Wakan´da
stands, cloud toward the lg ob. crying stands. And Wakanda
amá wégi[p]ahaⁿ´-bi, aí. Níkaciⁿ´ga
the pl. sub. that they know about they say. Person
them, their own
taⁿ´waⁿgȼaⁿ wédajĭ amá aȼiⁿ´ naⁿ´pai,
gens elsewhere the pl. sub. to have it they fear seen danger,
ijáje gĕ´ ctĕwaⁿ. Águdi´ctĕ níkaciⁿ´ga amá
name the pl. in. ob. even. In some places person the pl. sub.
(not specified.)
iȼa‘e´ȼĕ amá Icta´sanda úckaⁿ eʇai´ tĕ e´gaⁿ
those who have visions, etc. Ictasanda custom their the ob. so
ga´xai. Waaⁿ´ ĕ´qti ga´xai daⁿ´ctĕ giaⁿ´
they do. song they themselves they make perhaps singing their own
najiⁿ´i. Nini´ba kĕ uji´ aȼiⁿ´i e´gaⁿ maqpi´
they stand. Pipe the lg. ob. filled they have as cloud
kĕʇáȼicaⁿ úgaqȼe baha´ najiⁿ´i. Ni´kaciⁿ´ga
towards the lg. ob. facing holdingoutto they stand. Person
ama´ a´ji ctĭ ga´xe-naⁿ´i. Ataⁿ´ctĕ nini´ba
the pl. sub. different too they often do. Sometimes pipe
aȼiⁿ´-bajĭ gaⁿ´ waaⁿ´ si´aⁿȼe´ daⁿ´ctĕ najiⁿ´-naⁿi. Kĭ
they do not have so singing alone perhaps they stand often. And
ni´kaciⁿ´ga ama´ ȼe´ i´ȼa‘e´ȼĕ ama´ úckaⁿ eda´daⁿ údaⁿ
person the pl. sub. this those who have deed what good
visions, etc.
uha´ ‘i´ȼĕ tai´ ʞĭ´ctĕ i´bahaⁿ´i, cĭ úckaⁿ
to follow the course promise will even they know, again deed
júajĭ a´kipa tai´ ʞĭ´ctĕ i´bahaⁿ´i. Gaⁿ ni´kaciⁿ´ga ȼiⁿ
unsuitable they will meet even they know. And person the
mv. one
aⁿwaⁿ´waʇa gaqȼaⁿ´ maⁿȼiⁿ´ ctĕwaⁿ´ nini´ uji´
in what direction large hunting walks soever tobacco puts in
expedition
‘i´i e´gaⁿ waȼi´gȼañkiȼai´. E‘aⁿ´ ujañ´ge uha´ tai
gives to as causes him to prophesy. How road he will follow its
him course
ʞĭ´ctĕ i´bahaⁿ gi´gaⁿȼai´ e´gaⁿ waañ´kiȼai´. Kĭ
even to know wishes for him as causes him to sing. And
ataⁿ´ctĕ ni´kaciⁿ´ga ama´ e´gaⁿi, a´ȼade-naⁿ´i,
sometimes person the pl. sub. just so, they often pronounce,
wani´ta daⁿ´ctĕ ube´[s]niⁿ ʞĭ, wani´ta d‘u´ba aⁿ‘i´i hă, e´
quadruped perhaps they find if quadruped some they have . he
out given to me says
daⁿ´ctĕaⁿ´i.
perhaps.
_Notes._
383, 4, et passim. Ȼaȼiⁿce ejaⁿmiⁿ, contracted in rapid pronunciation
to, ȼaȼiⁿcejaⁿmiⁿ.
383, 4-6. Ȼigȼize-maⁿȼiⁿ, Ȼiaⁿba-tigȼe, Ȼiaⁿba-gínaⁿ, and Gaagigȼedaⁿ
are “nikie names” of the Ictasanda or Thunder gens of the Omaha. They
may refer to four Thunder beings, one at each point of the compass, or
one dwelling in the direction of each of the four winds.
383, 8. Ciⁿȼiqade, with the arms elevated and the hands stretched out,
palms down, towards the clouds.
383, 9-10. Nikaciⁿga wedajĭ ama, etc. Other gentes of Omaha fear to
mention these Ictasanda names, or to bestow them on members of their
gentes.
383, 11. Agudictĕ ... iȼa‘eȼĕ ama, etc. Refers to the Iñgȼaⁿ iȼa‘eȼĕ
ama, or the Thunder shamans, of the other Omaha gentes.
_Translation._
When the Ictasanda people become fearful during a shower, they fill a
pipe with tobacco and offer it to the Thunder-beings. And when they
offer the tobacco, they speak thus: “O grandfather! I am very poor
here. In some direction or other cause a place to be abandoned by those
(who would injure me?). I think that you are there O Ȼigȼize-maⁿȼiⁿ! I
think that you are there. O Ȼiaⁿba-tigȼe! I think that you are there. O
Ȼiaⁿba-gi naⁿ! I think that you are there. O Gaagigȼedaⁿ! I think that
you are there.”
And when they do not offer the tobacco, they stand with the arms
elevated and the hands stretched out, palms down, as they cry towards
the clouds. And they say that the Thunder-beings know about them, their
worshippers.
The Omaha of the other gentes fear to mention these Ictasanda nikie
names, or to bestow them on members of their gentes, as well as to
invoke the Thunder-being or beings, unless they belong to the order of
Thunder shamans. In that case, they can do as the Ictasanda people do.
They make songs about the Thunder-beings, and stand singing their own
songs. They fill the pipe with tobacco, and stand, holding it with the
mouth-piece toward the clouds, as they gaze towards them.
These shamans often act otherwise. Sometimes they do not fill the
pipe, and then they stand singing the Thunder songs, without offering
anything to the Thunder-beings.
And these shamans know when anything promises to result in good or
evil to the person undertaking it. So when a person wishes to join a
large hunting party, he fills a pipe with tobacco, and offers it to
a shaman, thus causing him to prophesy. As he wishes him to know the
result of following a certain course, (i. e., of traveling in a certain
direction), he induces the shaman to sing (sacred songs). And sometimes
the shaman predicts the very occurrence which comes to pass; if, for
instance, he foretells that the inquiring man will kill game, he may
say, ‘The Thunder-beings (?) have given me some quadrupeds.’
KANSA WORSHIP OF THE THUNDER-BEING.
§ 36. The following was a custom of the Lṵ or Thunder-being gens. At
the time of the first thunder-storm in the spring of the year, the Lṵ
people put a quantity of green cedar on a fire, making a great smoke.
The storm ceased after the members of the other gentes offered prayers.
The Buffalo or Tcedŭñga gens aided the Lṵ gens in the worship of the
Thunder-being, by sending one of their men to open the sacred bag of
gray hawk skin and remove the mystery pipe. These objects were kept by
a Lṵ man, Kinuyiñge, who was not allowed to open the bag.
Pahaⁿle-gaqli, of the Large Hañga gens, and Aliⁿkawahu, of the Small
Hañga, are the leaders in everything pertaining to war. Pahaⁿle-gaqli
furnished the author with a copy of his war chart, on which are
represented symbols of the mystery songs. In the middle of the chart
there should be a representation of fire, but Pahaⁿle-gaqli said
that he was afraid to draw it there, unless he fasted and took other
necessary precautions. The songs used in connection with the chart
are very “wakandagi,” or mysterious. They are never sung on common
occasions, or in a profane manner, lest the offender should be
killed by the Thunder-being. One of the three songs about the sacred
pipe, sung when the wrappings are taken from the pipe (See § 85) by
Aliⁿkawahu is as follows:
“Ha-há! tcé-ga-nú ha-há!
Ha-há! tcé-ga-nú ha-há!
Ha-há! tcé-ga-nú ha-há!
Hü-hü´!”
(Unintelligible to the author. Said when Aliⁿkawahu presses down on the
covers or wrappings of the pipe.)
“Yu! yu! yú! Hü-hü´! Hü-hü´!”
(Chorus sung by all the Large and Small Hañga men.)
This last line is an invocation of the Thunder-being. The arms, which
are kept apart and parallel, are held up toward the sky, with the
palms of the hands out. Each arm is then rubbed from the wrist to the
shoulder by the other hand.[31]
After the singing of these three songs, Pahaⁿle-gaqli carries the
sacred clam shell on his back.
The second figure on the chart is that of the venerable man or Wakanda,
who was the first singer of all the Hañga songs. When Aliⁿkawahu and
Pahaⁿle-gaqli are singing them, they think that this Wakanda walks
behind them, holding up his hands toward the Thunder-being, to whom he
prays for them.
When the war pipe is smoked by any Hañga man, he holds the pipe in his
right hand, and blows the smoke into the sacred clam shell, in his
left. The smoke ascends from the clam shell to the Thunder-being, to
whom it is pleasant.
The Kansa used to “cry to” the Thunder-being before going on the
warpath. When the captain (the head of the Large Hañga gens) smoked his
pipe, he used to say, Haú, Wákanda-é, Páyiⁿ-máhaⁿ miⁿ´ ts’e kŭⁿ´bla
Ho? O Wakanda! Skidi one to die I wish
eyau,” i. e. “Ho, Wakanda! I really wish a Skidi” (or, Pawnee Loup)
indeed
“to die!”
The men of the two Hañga gentes unite in singing songs to stop rain,
when fair weather is needed, and songs to cause rain when there has
been a drought. (See § 43.)
SUBTERRANEAN AND SUBAQUATIC WAKANDAS.
§ 37. The Omaha and Ponka believe in the Wakandagi, monsters that
dwell beneath the bluffs and in the Missouri river. These monsters have
very long bodies, with horns on their heads. One myth relates how an
orphan killed a Wakandagi with seven heads.[32]
The Omaha have a tradition that a Wakandagi was seen in the lake
into which Blackbird creek empties, near the Omaha agency. It is
impossible to say whether the Wakandagi and the ┴ande or Ground were
differentiated (See § 27). The Kansa Mi-á-lṵ-cka were somewhat like
the Wakandagi, though in one respect they resembled the mythical
Ԁá-[s]nu-ta of the Omaha, i. e., in having enormous heads. The Kansa
speak of the Mialṵcka as a race of dreadful beings with large heads and
long hair.[33] They dwelt in remote places, to which they were supposed
to entice any unwary Indian who traveled alone. The victim became crazy
and subsequently lived as a miⁿquga or catamite. Some of the Mialṵcka
dwelt underground or in the water, sitting close to the bank of the
stream. The ancient Mialṵcka was a benefactor to the Indians, for he
took some wet clay and made first a buffalo calf and then three buffalo
bulls, which he ordered the Indians to shoot, after teaching them how
to make bows and arrows and to use them.
THE INDAȻIÑGA.
§ 38. The Ponka, in 1871, told the author of a being whom they called
the Ĭndáȼiñga. This being was a superhuman character, who dwelt in the
forests. He hooted like an owl, and he was so powerful that he could
uproot a tree or overturn a lodge. The Ponka had a song about him,
and mothers used to scare their children by saying, “Behave, else the
Ĭndaȼiñga will catch you!” Joseph La Flèche had heard it spoken of
as a monster in human shape, covered with thick hair. As the Ponka
for wearing a mask is “Ĭndáȼiñga gáxe,” or “to act the Ĭndáȼiñga,” it
may be that this character was an aboriginal bogy. Compare the Dakota
Ćaŋotidaŋ, Hoḣnoġića, Uŋgnaġićala, etc. (§ 232.) Omaha mothers used
to scare their children by telling them that if they did not behave,
Icibajĭ (a hero of the ┴e-sĭnde gens) or ┴exujaⁿ (a hero of the [K]aⁿze
gens) would catch them.[34] Another fearful being was Ĭnde-naⁿba, or
Two Faces, the very sight of whom killed a woman who was enceinte.[35]
This being resembled, in some respects, Ictinike, the deceiver,[36]
though Ictinike was usually the counterpart of the Dakota Ikto, Iktomi,
or Uŋktomi. (See §§ 228-231.) As a worker of evil Ictinike may be
compared with the Dakota Anŭŋg-ite or Two Faces, and the latter in turn
resembled the Ĭndáȼiñga of the Ponka. (See §§ 233, 234.)
OTHER KANSA WAKANDAS.
§ 39. The third figure on the Kansa war chart is[37] that of the Wakanda
or aged man who gives success to the hunter. He is thus addressed by
Aliⁿkawahu and Pahaⁿle-gaqli: Ts‘áge-jiñ´ga haú! Dáble
Venerable man Ho! To hunt
large quadrupeds
maⁿ´yiⁿ-aú! Dádaⁿ wadjü´ta níkaciⁿga ckédaⁿ wáyakípa-bá[p]aⁿ
walk thou What quadruped person soever you meet them and
(pl.)
[Transcriber’s note: the hyphen in “maⁿ´yiⁿ-aú” was at the end of a
line; the word may have been “maⁿ´yiⁿaú” or “maⁿ´yiⁿ-aú”.]
ts’éya-bána-hau!
kill ye !
[Transcriber’s note: the last hyphen in “ts’éya-bána-hau” was at
the end of a line; the word may have been “ts’éya-bánahau” or
“ts’éya-bána-hau”.]
i.e., “Venerable man, go hunting! Kill whatever persons or quadrupeds
meet you!” They think that this being drives the game towards the
hunter.
In the war chart there are seven songs of the Wakanda who makes night
songs. Fig. 16 of that chart refers to a song of another Wakanda who is
not described. Fig. 18 refers to two shade songs. Shade is made by a
Wakanda. Fig. 19 is a dream song. There is a Wakanda who makes people
sleepy, an Indian Somnus.
§ 40. OMAHA INVOCATIONS OF THE TRAP, ETC.
Jábe daⁿ´ctĕ úji ʞĭ, makaⁿ´ ígaxe maⁿȼiⁿ´i ʞĭ, é
Beaver for instance he if, medicine making he walks if, that
traps for that
it purpose
niní bahá eʇá tĕ é. (The invisible being who first made
tobacco showing his the it.
the medicine was thus addressed:) Níkaciⁿga pahañ´ga makaⁿ´
Person first medicine
ícpahaⁿ niñkĕ´cĕ, [p]éjehíde ckaⁿzé niñkĕ´cĕ, niní gakĕ´! Ȼéȼu
you knew you who medicine you you who tobacco that Here
(sit), taught (sit), lg. ob.
edádaⁿ ckaⁿzé gĕ iȼápahaⁿ-majĭ´-qti wiⁿ´ áiȼágaȼaȼiⁿhé
what you taught the I do not know at all one I am carrying on
pl. my arm and in my
in. ob. hand as I move
ȼaⁿ´ja, caⁿ´edádaⁿ ctécte íwamakáaȼĕ té ă. Niní
though, yet what soever I get it easily by will ! Tobacco
means of
gakĕ´, aí níaciⁿga amá. (He then prays to the beaver:) Haú, Jábe!
that, says person the mv. Ho, Beaver!
lg. ob., sub.
Niní gakĕ´! Úbahi e‘aⁿ´ ckáxai gĕ bȼúgaqti ugígȼacaⁿ´i-gă!
Tobacco that! Feeding how you made the all travel ye in your
place them pl. own!
in ob.
Niní gakĕ´! (Next, to the medicine:) Haú, Ԁéjehíde, niní gakĕ´!
Tobacco that! Ho, Medicine, tobacco that!
lg. ob. lg. ob.
‘Aⁿ´qti ctécte waníta wiⁿ uhé eaⁿ´ȼĕ taté, eȼégaⁿ
No matter how it quadruped one pass me on the shall, thinking it
is (_or_ At any road (to the
rate) trap)
najiñ´-gă. ‘Aⁿ´qti ctécte [p]áqȼuge aⁿ´ȼaⁿská taté,
stand thou. At any rate nostrils large enough shall,
for me (i. e., to
smell me.)
eȼégaⁿ najiñ´-gă. Niní gakĕ´! (Invocation of the trap:) Haú,
thinking it stand thou. Tobacco that! Ho,
lg ob.
Maⁿ´zĕ nañkácĕ! niní gakĕ´! ‘Aⁿ´qti ctécte wiⁿ´ wat’éaȼĕ
Iron ye who (sit) tobacco that! At any rate one I kill it
lg. ob.
tá miñke, eȼégaⁿ gȼiⁿ´i-gă. (Invocation of the pack-strap:)
will I who, thinking it sit ye.
Haú, Wé‘iⁿ niñkĕ´cĕ! niní gakĕ´! Aⁿ´qti ctécte wí
Ho, Packstrap you who (sit)! tobacco that! At any rate I
lg. ob.
waníta áhigi weát‘ĕ, eȼégañ-gă. Haú, ┴ijébe íɔnugaʇá
quadruped many I touch think thou. Ho, Entrance at the right
them, side
ȼátaⁿcé! niní gakĕ´! ‘Aⁿ´qti ctécte wí waníta aⁿȼaⁿ´bakĭn´de
you who tobacco that! At any rate I quadruped brushing by me
stand! lg. ob.
anájiⁿ tá miñke, eȼégañ-gă. Haú, ┴e-sĭn´de ugácke
I stand will I who think thou. Ho, Buffalo-tail tied to it
(sit),
ȼátaⁿcé! niní gakĕ´! ‘Aⁿ´qti ctécte wí waníta aⁿʇáp‘ĕ
you who tobacco that! At any rate I quadruped near to me
stand! lg. ob.
anájiⁿ tá miñke, eȼégañ-gă. Haú, Unéȼĕ niñkĕ´cĕ! niní
I stand will I who think thou. Ho, Fireplace you who tobacco
(sit), (sit)!
gakĕ´! ‘Aⁿ´qti ctécte wi waníta aⁿ´naaí agȼiⁿ´ tá miñke,
that! At any rate I quadruped drops over I sit will I who
lg. ob. on me (from (sit)
the kettle)
eȼégañ-gă.
think thou.
_Notes._
Told by George Miller. In the last invocation, he began to dictate thus:
“Haú, Náwiⁿxe dúba ákipasan´de nañkácĕ!” i. e., “Ho, ye
Ho, Firebrand four meet at a common ye who
point
four firebrands that meet at a common point (i. e., in the middle of
the fireplace)!” He subsequently changed it to an invocation of the
fireplace itself. But it is very probable that there was an invocation
of the four firebrands, resembling the ceremonies of the Kansa and
Osage (see § 33). George has given all that he remembers of the
invocations, but he does not recollect the exact order.
387, 3. [p]eje-hide, “lower part,” or “roots of grass,” an archaic
name for “makaⁿ”, medicine. Nini gakĕ--the classifier kĕ shows that
a long object, the pipe, is referred to, the tobacco being in the
pipe when it is offered to the powers.
388, 1. aiȼagaȼaȼiⁿhe, contr. from áiȼágaȼa áȼiⁿhé, used here in
the sense of “abȼiⁿ,” I have.
388, 12. aⁿȼaⁿbakĭnde, eq. to aⁿȼaⁿbista ȼéwaȼĕ, to send them
(through) when they are so close that they touch me.
_Translation._
The invisible being who first made the beaver medicine and taught
its use to mankind, was thus addressed: “Oh, Thou who didst teach how
to make the medicine, here is tobacco! Though I have your medicine, the
nature of which I do not understand at all, grant that I may easily
acquire something or other by means of it! Here is tobacco!”
When he addressed the beavers, he said, “Ho, ye Beavers! Here is
tobacco! Let all of you travel in your feeding places which you have
made. Here is tobacco!” To the beaver medicine itself, he said, “Ho,
Medicine! Here is tobacco! Stand thinking thus, ‘At any rate an animal
shall surely pass me and be caught in the trap, and its nostrils shall
be large enough to smell me.’” The trap itself was thus addressed: “Ho,
ye pieces of iron! Here is tobacco! Sit ye and think thus: ‘At any
rate I will kill one!’” To the pack-strap was said, “Ho, pack-strap!
Here is tobacco! Think thou, ‘At any rate I shall press against many
quadrupeds.’” The right side of the entrance to the tent (?) was thus
addressed: “Ho, Thou who standest at the right side of the entrance
to the tent! (§ 232) Here is tobacco! Think thou, ‘At any rate I shall
continue to have some one bring dead animals on his back and send
through me suddenly, rubbing against me as they pass through.’” To the
principal tent pole these words were said, “Ho, Thou who standest with
the buffalo tail tied to thee! Here is tobacco! Think thou, ‘At any
rate, I shall have a quadruped to come near me.’” When the man invoked
the fireplace, he said, “Ho, Fireplace! Here is tobacco! Think thou,
‘At any rate I shall sit and have the water fall on me in drops as it
boils over from the kettle containing the quadruped.’”
These invocations may be compared with what the prophet Habakkuk tells
us about the Chaldeans, in the first chapter of his prophecy. In his
prayer to God, he says, “These plunderers pull out all men with the
hook, draw them in with their casting net, and gather them with their
draw net, and rejoice and are glad in it. Therefore they make offerings
to their casting net, and burn incense to their draw net, for through
them their catch is rich and their food dainty.”[38]
FASTING.
§ 41. This topic naturally precedes that of visions or dreams about
mystery, animals, and objects. Two Crows and Joseph La Flèche heard
the following spoken of as an ancient custom. It was told them in
their youth by some of the old men of that day, who had received it
from their elders as having been practiced by the tribe for unnumbered
generations. When old men had sons, sisters’ sons, or grandsons, who
approached manhood, they used to direct those youths to abstain from
food and drink, and to put clay on their faces, saying: “Qaⁿxa´ʇa
Far away
xage´ maⁿȼiⁿ´i-gă. Aⁿ´ba ȼa´bȼiⁿ du´ba jaⁿ´ ʞĭ, waȼáta-bajíi-gă,
crying walk ye. Day three four sleep if, do not eat (pl.),
kĭ ní ȼataⁿ´-bajíi-gă. Ȼiqu´bajĭ cte´ctĕwaⁿ, caⁿ´ Wakan´da
and water do not drink (pl.) You are not even if, still Wakanda
“qube”
aká uȼi´ʞaⁿ tá aka. Wa´ȼawaqpáni maⁿɔniⁿ´i ʞĭ,
the sub. he will aid you. You act as if poor you walk if,
waɔnáhaⁿ-de ȼaxáxage ʞĭ, uȼi´ʞaⁿ ta´ aka,” i. e., “Walk ye in remote
you pray when you cry if he will aid you.
places, crying to Wakanda. Neither eat nor drink for three or four
days. Even though you do not acquire personal mysterious power, Wakanda
will aid you. If you act as poor men, and pray as you cry, he will help
you.”
When their throats became dry, their voices gave out. When they had
completed their fasts, they went home, being exceedingly emaciated. At
that time they could not swallow solid food, so they were obliged to
subsist on mush mixed with much water, till by degrees they became able
to eat what they pleased. Many thought that this fasting enabled them
to have superhuman communications with Wakanda.
Fasting was practiced at other times, but always in order to obtain
superhuman assistance or to acquire a transfer of superhuman power. A
Ponka war captain exhorted each of his followers thus: “Ahaú! Wackaⁿ´
egañ´-gă! Qu´bekiȼa´-bi ȼiⁿhe´!” i.e., “Oho! Do exert yourself! Be sure
to make yourself the possessor of superhuman power by the aid of the
animal that you have seen in your vision after fasting!”[39] Members
of a small war party had to fast four days, counting from the time
that they started on the warpath.[40] Before the large war party was
formed to avenge the wrongs of Wabaskaha, the four prospective captains
fasted.[41] When the Kansa captain fasted, he could not visit his
family, but a small fasting lodge was erected for him at some distance
from his own house.[42]
MYSTIC TREES AND PLANTS.
§ 42. The Omaha have two sacred trees, the ash and the cedar. The
ash is connected with the beneficent natural powers. Part of the sacred
pole of the Omaha and Ponka is made of ash, the other part being of
cottonwood. The stems of the niniba weawaⁿ, or “sacred pipes of
friendship,” are made of ash. But the cedar is linked with the
destructive agencies, thunder, lightning, wars.[43]
When the seven old men took the pipes around the Omaha tribal circle,
the bad Maⁿȼiñka-gaxe people wore plumes in their hair and wrapped
branches of cedar around their heads, being awful to behold. So the old
man passed them by and gave the pipe to the other Maⁿȼiñka-gaxe, who
were good. In the Osage traditions, cedar symbolizes the tree of life.
When a woman is initiated into the secret society of the Osage, the
officiating man of her gens gives her four sips of water, symbolizing,
so they say, the river flowing by the tree of life, and then he rubs
her from head to foot with cedar needles three times in front, three
times at her back, and three times on each side, twelve times in all,
pronouncing a sacred name of Wakanʇa as he makes each pass. Part of
the Paⁿɥka gens of the Osage tribe[44] are Red Cedar people. The Pañka
gens of the Kansa tribe is called “Qŭndjalaⁿ,” i.e., “wearers of cedar
(branches) on the head.” Cedar is used by the Santee Dakota in their
ceremony of the four winds. (See § 128.) The Teton Dakota believe in
the efficacy of the smell of cedar wood or of the smoke from cedar in
scaring away ghosts. (See § 272.) In the Athapascan creation myth of
Oregon, obtained by the author in 1884, the smoke of cedar took the
place of food for the two gods who made the world, and the red cedar is
held sacred as well as the ash, because these two trees were the first
to be discovered by the gods.[45]
That the Hidatsa have a similar notion about the red cedar is shown by
their name for it, “midahopa,” mysterious or sacred tree. Compare what
Matthews tells about the Hidatsa reverence for the cottonwood with what
is recorded above about the Omaha sacred pole.[46] (§ 344.)
The cottonwood tree also seems to have been regarded as a mystic tree
by the Omaha and Ponka, just as it is by the Hidatsa. The sacred pole
of the two tribes was made from a tall cottonwood.[47] When the lower
part of the sacred pole became worn away, about 8 feet remained, and
to this was fastened a piece of ash wood about 18 inches long. In
preparing for the dance called the Hede watci, the Iñke-sabĕ people
sought a cottonwood tree, which they rushed on, felled, and bore to
the center of the tribal circle, where they planted it in the “ujeʇi.”
Mystic names taken from the cottonwood are found in the Ȼixida and
Nika[p]aɔna, the two war gentes of the Ponka tribe, and in the Ȼatada
and [K]aⁿze gentes of the Omaha.[48]
That there were other mystic trees and plants, appears from an
examination of the personal names of the Omaha, Ponka, and cognate
tribes. For instance, ┴ackahigȼaⁿ, a nikie name of the ┴a[p]a, or Deer
gens of the Omaha, conveys some reference to a white oak tree, ʇackahi;
and in the Nuqe, a Buffalo gens of the Ponka tribe, we find the name
┴abehi, from a plant, bush, or tree found in Nebraska, the leaves of
which, resembling those of red cherry trees, are used by the Omaha for
making a tea. Further study may show that the Winnebago, who have the
name Waziʞa, Pine Person, reverence a pine tree. (Query: May not this
name be Cedar Person, rather than Pine Person?)
Among the Iowa, Oto, and Missouri, we find several cedar, corn, and
pumpkin names. Several corn and pumpkin names occur in the name list
of the Kansa tribe. Corn, elm, and black hawthorn names are found in
the Osage name list, as well as cedar names; and their traditions
tell of the cedar, red oak, and sycamore, as well as of the corn and
pumpkin.[49] (See § 49.)
IȻA‘EȻĔ.
§ 43. This term has been defined in Chapter II (§ 8). It is very
probable that fasting for several days tended to produce the condition
of mind and body requisite for the supposed superhuman communications.
According to Ԁaȼiⁿ-naⁿpajĭ and other Omaha, some persons thought that
they saw or heard ghosts or various animals. Sometimes men were roused
from sleep, imagining that they heard mysterious voices. They claimed
to have interviews with U-ga-ha-na-[p]a-ze, or the Ancient of Darkness;
Ma-qpi, or the Ancient of Clouds; ┴ande, or the Ground Being; Iñgȼaⁿ,
or the Thunder-being; the Sun, the Moon, the Morning Star, the Ancient
of Rattlesnakes, the Ancient of Grizzly Bears, the Ancient of Black
Bears, the Ancient of Buffaloes, the Ancient of Big Wolves, and the
Ancient of Prairie Wolves. Each being or animal thus seen in a dream
or vision seems to have been regarded as the special guardian spirit
of the person claiming to have had interviews with him. The Iñgȼaⁿ
iȼa‘eȼĕ-ma, or Those who had interviews with the Thunder-being, never
danced at the meetings of their society. They invited one another to
feast, and they sang as they remained seated. The songs referred to the
Thunder-being. When they finished eating and singing the ceremonies
ended. This order of Thunder shamans claimed the power to make rain
(see § 36).
According to Ԁaȼiⁿ-naⁿpajĭ and Little Village Maker, these shamans
could also make circles of seven colors around the sun and moon, and
the two men just named said that they had seen this done. Joseph La
Flèche and Two Crows gave the following explanation: “When there are
clouds that obscure the moon, a circle is seen around the moon, and it
sometimes resembles a rainbow.” Though Two Crows belongs to the Buffalo
society (┴e iȼa‘eȼĕ-ma, or Order of Buffalo shamans--see § 89), he said
that he had never had an interview with a mysterious buffalo, but that
his work in the order was confined to the practice of surgery, he being
the keeper of the “makaⁿ skiȼĕ,” or sweet medicine. Notwithstanding
this, there are certain buffalo songs, the property of the order, and
which they claim to be powerful charms capable of working cures, when
used by the surgeons of their order. Said Two Crows to the author,
“If they had sent for the doctors of our order we could have cured
President Garfield.” The author obtained two of these Buffalo songs
from an Omaha, but they are recorded only in singing notation.[50]
Among the Omaha societies are the Cañge iȼa‘eȼĕ-ma, the Horse
shamans,[51] the Caⁿʇañga iȼa‘eȼĕ-ma, the Big Wolf shamans,[52] and the
Maⁿtcu iȼa‘eȼĕ-ma, the Grizzly Bear shamans.[53]
According to Francis La Flèche,[54]
“There are three degrees of powers which come to men through
visions: First, when the vision takes the form of an animal which
addresses the man, he will then have acquired a power which will
stead him in danger, and give him success in life. Second, if the
vision assumes the appearance of a cloud, or a human shape having
wings like an eagle, and a voice addresses the man, he will have
the additional power of being able to foretell events. Third,
when the vision comes without any semblance and only a voice is
heard, the man is given not only the power to achieve success and
foretell events, but he can foresee the coming of death. Should
a man endowed with the third degree so elect, he can in due form
join the Ghost Society; or, if he prefers, he can practice his
powers individually.”
His father, the late Joseph La Flèche, told the author in 1882 that
the Ghost Dance formerly belonged to the Ponka tribe, from whom the
Omaha took it; though it has not been used by the Omaha since about A.
D. 1850.[55] The only inference which the author can draw from this
statement of the father is that if the Omaha obtained the Ghost Dance
from the Ponka, the Ghost Society or order of Ghost shamans is not an
original Omaha society. That the two are closely connected is proved
by the names, Wanaxe iȼa‘eȼĕ-ma, the (order of) Ghost shamans (or, The
Ghost Society), and Wanaxe iȼa‘eȼĕ watcigaxe, The dance of those who
have visions of ghosts, or, The Ghost Dance.
The Kansa have the Tce wactce, or Buffalo shaman, and an order of
such shamans. When a Kansa had a vision or dream (i-ya-k’e-ye) of an
animal, etc., he painted the mystery object on his shield. An old woman
used to “iyak’eye” of a flying serpent, the [M]yets‘a táji lícka. The
remains of such enormous serpents are found in the Black Hills, “and
if one finds such a reptile, he must die.” For an account of the Kansa
“wakandagi” see § 66.
The Kwapa or Ukaqpa Indians speak a dialect more closely allied to
that of the Omaha and Ponka than to those of the Kansa and Osage. With
them, to have superhuman communications is called dȼa-q‘é-dȼĕ; shamans
and doctors are níka qúwĕ, mysterious men, and among their societies
of such men are the following: Te dȼáq‘edȼĕ, Those having superhuman
communications with the Buffalo; the Maⁿtú dȼaq‘édȼĕ, Those having
interviews with the Grizzly Bear; the Iⁿtaⁿ´dȼaⁿ tañ´ʞa dȼaq‘édȼĕ,
Those having interviews with the Panther; and the Jawé dȼaq‘édȼĕ,
Those having interviews with the Beaver. There were doubtless other
orders, but they are unknown to the author’s Kwapa informant, Alphonsus
Valliere, of the Wajiñʞa or Bird gens.[56]
PERSONAL MYSTERY DECORATIONS.
§ 44. The Omaha and Ponka have certain personal mystery decorations,
some of which are worn on garments, and others appear on the tents
of their owners. The makers and wearers of such decorations must be
members of one of the orders of shamans. George Miller’s father, Little
Soldier, used to wear a buffalo robe decorated in the style shown in
Figs. 156 and 157. It was his personal mystery decoration, which no
one else could use. Even members of his gens (the Ictasanda, a Thunder
and Reptile gens) feared to imitate it. The father promised to paint
this decoration on four white blankets for his son George, but he died
before he could paint the fourth one.
[Illustration: FIG. 156.--George Miller’s personal mystery decoration.]
George received the first one when he was about seventeen years of
age. Before he married he had worn out three. He still has the right
to decorate and wear the fourth blanket, according to his father’s
intention. He could decorate other white blankets in this style, and
wear them, if he wished, but he could not transmit to any one of his
children (the grandchildren of Little Soldier) the right to make and
wear such a decoration, unless George himself should hereafter see the
objects in a dream or vision.
[Illustration: FIG. 157.--A variant of Fig. 156.]
The right to use such designs on a buffalo robe, blanket, tent, etc.,
must originate with one who has had a vision or dream in which the
mystery objects are manifested. Those who could use the class of
designs represented in the accompanying illustrations (Figs. 156-161)
were members of the order of Thunder shamans (Iñgȼaⁿ iȼa‘eȼĕ-ma).
ORDER OF THUNDER SHAMANS.
§ 45. This order is composed of those who have had dreams or visions,
in which they have seen the Thunder-being, the Sun, the Moon, or some
her superterrestrial objects or phenomena.
When a person saw the Thunder-being or some other mystery object, he
kept the matter a secret for some time. He took care to join the first
war party that went from his camp or village. When the party reached
the land of the enemy or got into some trouble the man told of his
dream or vision. Should the dreamer or seer kill or grasp a foe while
a member of the expedition he made a Thunder song. He who brought back
one of the enemy’s horses also had the right to make a Thunder song.
Some time having elapsed after the return of the warriors, the seer
painted the mystery objects on a robe or blanket, and prepared a feast,
to which he invited all the members of the order of Thunder shamans.
When the guests had assembled the robe was hung up and shown to them.
Then all who were present rejoiced. From that time onward the host was
a member of the order, and he could wear the robe with safety.
[Illustration: FIG. 158.--Robe of Wanukige.]
He could give his son the right to wear such a robe, but unless that
son had a similar vision he could not transmit the right to one of
the next generation. Little Soldier painted a buffalo robe with his
personal mystery decoration, and gave it to Two Crows, whose father
had been one of the leaders of the order of Thunder shamans. So Two
Crows wore the robe, and he can make another like it; but he can not
transmit the right to his son, Ga‘iⁿ-bajĭ. Two Crows would have
been afraid to wear the robe or to copy the decoration on it had he not
been a member of the order by direct inheritance from his father. A
father can clothe his son in such a robe when that son is large enough
to go courting. The man can not give such a robe to his daughter, but
he can give one to his son’s son, or to his daughter’s son, should that
grandson be a large youth, who has neared or reached the age of puberty.
[Illustration: FIG. 159.--Tent of Wanukige.]
If a man who became eligible by his vision to membership in the order
of Thunder shamans ventured to wear the decorated robe without inviting
the members of the order to a feast, he incurred the anger of the
members and misfortune was sure to follow. Should a man wear such a
decorated robe without having had a vision of the mystery object, he
was in danger (if the object was connected with the Thunder-being,
etc.) of being killed by lightning. Every Omaha feared to decorate
his robe, tent, or blanket with an object seen by another person in a
dream or vision. For instance, George Miller would not dare to have
bears’ claws, horses’ hoofs, etc., on his robe, because neither he nor
his father ever saw a bear or horse mysteriously. There are penalties
attached to violations of the prohibitions of the other orders, but
George Miller did not know about them.
[Illustration: FIG. 160.--Robe of Ȼaqube.]
Besides the personal mystery decoration of the robe or blanket, is that
of the tent. Pl. XLIV, E is a sketch of a tent, furnished to the author
by Dried Buffalo Skull, an old man of the Ȼatada gens of the Omaha.
The decoration of this tent was the personal mystery or “qube” of
Hupeȼa, Sr., father of Hupeȼa, Jr. (now known as ┴enugaʇañga), of the
Wasabe-hit‘ajĭ or Black Bear sub-gens of the Ȼatada. After the death
of Hupeȼa, Sr., the decoration became the property of his kinsman,
Agaha-wacuce, of the same sub-gens, and father of Ԁaȼiⁿnaⁿpajĭ. The
circle at the top, representing a bear’s cave, is sometimes painted
blue, though Agaha-wacuce had it reddened. Below the four zigzag lines
(representing the lightnings of different colors) are the prints of
bears’ paws. The lower part of the tent was blackened with ashes or
charcoal. Among the four zigzag lines, red, according to Mr. Francis La
Flèche, symbolizes the east.
[Illustration: FIG. 161.--Robe of Ԁahe-ʇap‘ĕ.]
Wanukige, a chief of the Ictasanda gens, had a vision of the aurora
borealis, so he depicted this on his robes and tent, as shown in Figs.
158 and 159. On the tent were seven stripes, three on each side of the
entrance and one in the rear. Each robe that he wore had seven stripes.