Chapter II: Part 2

At first the Han{~LATIN SMALL LETTER TURNED K~}a utacantse gens had seven pipes, and the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e had as many. The Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e gave their seventh pipe to the Tsi{~LATIN SMALL LETTER OPEN O~}u, with the right to make seven pipes from it, so now the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e people have but six pipes, though they retain the ceremonies pertaining to the seventh.

FIG. 38.--Osage camping circle.

When there is sickness among the children on the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e or right (war) side of the circle, their parents apply to the Tsi{~LATIN SMALL LETTER OPEN O~}u (Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e?) for food for them. In like manner, when the children on the left or Tsi{~LATIN SMALL LETTER OPEN O~}u side are ill, their parents apply to the Panhka (wactaqe?), on the other side, in order to get food for them.

The Seven Tsi{~LATIN SMALL LETTER OPEN O~}u fireplaces occupy the left or peace side of the circle. Their names are:

1. Tsi{~LATIN SMALL LETTER OPEN O~}u Sintsa{~LATIN SMALL LETTER TURNED K~}ce, Tsi{~LATIN SMALL LETTER OPEN O~}u-wearing-a-tail (of hair)-on-the-head; also called Tsi{~LATIN SMALL LETTER OPEN O~}u Wanun', Elder Tsi{~LATIN SMALL LETTER OPEN O~}u; in two subgentes, Sintsa{~LATIN SMALL LETTER TURNED K~}ce, Sun and Comet people, and Cun{~LATIN SMALL LETTER TURNED K~}e i'nik'acin'a, Wolf people.

2. Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a intse', Buffalo-bull face; in two subgentes, of which the second is Tse' canka' or Min'paha', Hide-with-the-hair-on. The policemen or soldiers on the left side belong to these two gentes.

3. Min k'in', Sun carriers, i.e., Carry-the-snn (or Buffalo hides)-on-their-backs. These have two subgentes, _a_, Mini'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Sun people; _b_, Minxa' ska i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Swan people,

4. Tsi'{~LATIN SMALL LETTER OPEN O~}u wacta'{~LATIN SMALL LETTER TURNED K~}e, Tsi{~LATIN SMALL LETTER OPEN O~}u peacemaker, or Tan'wan{~LATIN SMALL LETTER TURNED K~}a'xe, Village-maker, or, Ni'wace, Giver of life. These have two subgentes, _a_, Wapin it'a'{~LATIN SMALL LETTER OPEN O~}i, Touches-no-blood, or Queca' {~LATIN SMALL LETTER OPEN O~}ue'tse, Red-eagle (really a hawk); _b_, Queca' pa san', Bald-eagle, or Oansan'u'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Sycamore people, the leading gens on the left side of the circle.

5. Han i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Night people, or Tsi'{~LATIN SMALL LETTER OPEN O~}u we'ha{~LATIN SMALL LETTER TURNED K~}ice, the Tsi{~LATIN SMALL LETTER OPEN O~}u-at-the-end, or Tse'canka'. Their two subgentes are: _a_, Night people proper; _b_, Wasa'*d*e, Black-bear people.

6. Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a, Buffalo bull. In two subgentes, _a_, Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a, Buffalo bull; _b_, cu'qe, Reddish-yellow buffalo (corresponding to the Nuqe of the Ponka, Tuqe of the Quapaw, and Yuqe of the Kansa).

7. {~LATIN SMALL LETTER TURNED K~}cun, Thunder-being, or Tsi'hacin, Camp-last, or Ma'xe, Upper-world people, or Ni{~LATIN SMALL LETTER TURNED H~}'ka wakan'{~LATIN SMALL LETTER TURNED T~}a{~LATIN SMALL LETTER TURNED K~}i, Mysterious-male-being. Subgentes not recorded.

On the right (Han{~LATIN SMALL LETTER TURNED K~}a or Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e) side of the circle are the following:

8. Wa{~LATIN SMALL LETTER OPEN O~}a'{~LATIN SMALL LETTER OPEN O~}e Wanun', Elder Osage, composed of six of the seven Osage fireplaces, as follows: _a_, Wa{~LATIN SMALL LETTER OPEN O~}a'{~LATIN SMALL LETTER OPEN O~}e ska', White Osage; _b_, Ke k'in', Turtle-carriers; _c_, Wake'ce ste'tse, Tall-flags(?), Ehnan' min'tse tun', They-alone-have-bows, or Minke'ce ste'tse, Tall-flags; _d_, Ta ca'xue, Deer-lights, or Ta i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Deer people; _e_, Hu i'niqk'acin'a, Fish people; _f_, Nan'panta, a deer gens, called by some Ke {~LATIN SMALL LETTER TURNED K~}a'tsue, Turtle-with-a-serrated-crest-along-the-shell (probably a water monster, as there is no such species of turtle).

9. Han'{~LATIN SMALL LETTER TURNED K~}a uta'cantsi, Han{~LATIN SMALL LETTER TURNED K~}a-apart-from-the-rest, or Queca'qtsi i'ni{~LATIN SMALL LETTER TURNED H~}-k'acin'a, Real eagle people--the War eagle gens, and one of the original Han{~LATIN SMALL LETTER TURNED K~}a fireplaces. The soldiers or policemen from the right side are chosen from the eighth and ninth gentes.

10. The leading gens on the right side of the circle, and one of the original seven Osage fireplaces. Pan{~LATIN SMALL LETTER TURNED H~}'ka wacta'{~LATIN SMALL LETTER TURNED K~}e, Ponka peace-maker, according to a Tsi{~LATIN SMALL LETTER OPEN O~}u man; in two subgentes, _a_, Tse'wace, Pond-lily, and _b_, Waca'*d*e, Dark-buffalo; but according to Pan{~LATIN SMALL LETTER TURNED H~}'ka wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a, a member of the gens, his people have three subgentes, _a_, Wake'ce, Flags; _b_, Wa'tsetsi, meaning, perhaps, Has-come hither (tsi)-after-touching-the-foe (watse); _c_, Quntse', Red cedar.

11. Han'{~LATIN SMALL LETTER TURNED K~}a a'hue tun', Han{~LATIN SMALL LETTER TURNED K~}a-having-wings, or Hue'sa{~LATIN SMALL LETTER TURNED T~}a, Limbs-stretched-stiff, or Quec i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, White-eagle people, in two subgentes, which were two of the original Han{~LATIN SMALL LETTER TURNED K~}a fireplaces: _a_, Hue'sa{~LATIN SMALL LETTER TURNED T~}a Wanun', Elder Huesa{~LATIN SMALL LETTER TURNED T~}a; _b_, Hue'sa{~LATIN SMALL LETTER TURNED T~}a, those wearing four locks of hair resembling those worn by the second division of the Wasape tun.

12. Wasa'*d*e tun, Having-black-bears. In two parts, which were originally two of the Han{~LATIN SMALL LETTER TURNED K~}a fireplaces: A, Sintsa{~LATIN SMALL LETTER TURNED K~}cse, Wearing-a-tail- (or lock)-of-hair-on-the-head; in two subgentes, (_a_) Wasa*d*e, Black bear, or Han'{~LATIN SMALL LETTER TURNED K~}a Wa'ts'ekawa' (meaning not learned); (_b_) In{~LATIN SMALL LETTER TURNED K~}cun'{~LATIN SMALL LETTER TURNED K~}a {~LATIN SMALL LETTER OPEN O~}iu'{~LATIN SMALL LETTER TURNED K~}a, Small cat. B, Wasa'*d*e tun, Wearing-four-locks-of-hair, in two subgentes, (_a_) Minxa'ska, Swan; (_b_) Tse'wace qe'{~LATIN SMALL LETTER TURNED K~}a, Dried pond-lily.

13. U'pqan, Elk, one of the seven Han{~LATIN SMALL LETTER TURNED K~}a fireplaces.

14. Kan'se, Kansa, or I'*d*ats'e, Holds-a-firebrand-to-the-sacred-pipes-in-order-to-light-them, or A'k'a i'ni{~LATIN SMALL LETTER TURNED H~}ak'acin'a, South-wind people, or Tatse' i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Wind people, or Pe'tse i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Fire people. One of the seven Han{~LATIN SMALL LETTER TURNED K~}a fireplaces.

The following social divisions cannot be identified: Oa'*d*e i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Beaver people, said to be a subgens of the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e, no gens specified; Pe'tqan i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Crane people, said to be a subgens of the Han{~LATIN SMALL LETTER TURNED K~}a(?) sintsa{~LATIN SMALL LETTER TURNED K~}ce; Wapun'{~LATIN SMALL LETTER TURNED K~}a i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Owl people; Manyin'{~LATIN SMALL LETTER TURNED K~}a i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Earth people; *d*aqpue' i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, meaning not recorded.

There is some uncertainty respecting the true positions of a few subgentes in the camping circle. For instance, Alvin Wood said that the Tsewace qe{~LATIN SMALL LETTER TURNED K~}a formed the fourth subgens of the Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a intse; but this was denied by {~LATIN SMALL LETTER TURNED K~}ahi{~LATIN SMALL LETTER TURNED K~}e wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a, of the Tsi'{~LATIN SMALL LETTER OPEN O~}u wacta'{~LATIN SMALL LETTER TURNED K~}e, who said that it belonged to the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e prior to the extinction of the subgens. Tsepa {~LATIN SMALL LETTER TURNED K~}axe of the Wasape gens said that it formed the fourth subgens of his own people. Some make the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e the third gens on the left, instead of the fourth. According to {~LATIN SMALL LETTER TURNED K~}ahi{~LATIN SMALL LETTER TURNED K~}e wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a, "All the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e gentes claim to have come from the water, so they have ceremonies referring to beavers, because those animals swim in the water." The same authority said in 1883 that there were seven men who acted as wacta{~LATIN SMALL LETTER TURNED K~}e, as follows: 1, Ka{~LATIN SMALL LETTER TURNED H~}i{~LATIN SMALL LETTER TURNED K~}e wacta{~LATIN SMALL LETTER TURNED K~}e, of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e subgens, who had acted for eight years; 2, Pahue-ska, of the Bald-eagle or Queca pa san subgens; 3, {~LATIN SMALL LETTER TURNED K~}ceman, Clermont, of the ki*d*anan of the Tsi{~LATIN SMALL LETTER OPEN O~}u wehakice or Night gens; 6, Pan{~LATIN SMALL LETTER TURNED H~}ka wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a, Saucy Ponka, of the Wa'tsetsi or Ponka gens; 7, Ni{~LATIN SMALL LETTER TURNED H~}ka wa{~LATIN SMALL LETTER OPEN O~}in tana, of the same gens.

On the death of the head chief among the Osage the leading men call a council. At this council four men are named as candidates for the office, and it is asked, "Which one shall be appointed?" At this council a cuka of the Watsetsi (Ponka gens, or else from some other gens on the right) carries his pipe around the circle of councilors from right to left, while a Tsi{~LATIN SMALL LETTER OPEN O~}u cuka (one of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e gens, or else one from some other gens on the left) carries the other pipe around from left to right. The ceremonies resemble the Ponka ceremonies for making chiefs. When the chiefs assemble in council a member of the Kanse or I*d*ats'e gens (one on the right) lights the pipes. The criers are chosen from the Kanse, Upqan, and Min k'in gentes. The Tsi{~LATIN SMALL LETTER OPEN O~}u Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse gentes furnish the soldiers or policemen for the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e. A similar function is performed for the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e by the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e wanun and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi gentes. The Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acautsi are "aki{~LATIN SMALL LETTER TURNED T~}a watan{~LATIN SMALL LETTER TURNED K~}a," chiefs of the soldiers; the Tse{~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse and Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e Wanun being ordinary soldiers, i.e., subordinate to the others. The Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e Ke k'in are the moccasin makers for the tribe. It is said that in the olden days the members of this gens used turtle shells instead of moccasins, with leeches for strings. The makers of the war-standards and war-pipes must belong to the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e ska.

Saucy Chief is the authority for the following: "Should all the Osage wish to dwell very near another tribe, or in case two or three families of us wish to remove to another part of the reservation, we let the others know our desire to live near them. We make up prizes for them--a pony, a blanket, strouding, etc--and we ask them to race for them. The fastest horse takes the first prize, and so on. We take along a pipe and some sticks--one stick for each member of the party that is removing. The other people meet us and race with us back to their home. They make us sit in a row; then one of their men or children brings a pipe to one of our party to whom he intends giving a horse. The pipe is handed to the rest of the party. The newcomers are invited to feasts, all of which they are obliged to attend." When the Osage go on the hunt the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e (chief) tells the Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse where the people must camp. The following evening the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e (chief) tells the soldiers on his side (the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi) where the camp must be on the following day. The members of the four gentes of soldiers or policemen meet in council and decide on the time for departure. They consult the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e and Han{~LATIN SMALL LETTER TURNED K~}a (Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e?) who attend the council. The crier is generally a man of either the Upqan or Kanse gens, but sometimes a Min k'in man acts. The four leaders of the soldier gentes call on the crier to proclaim the next camping place, etc, which he does thus:

"Ha+! | han'*d*a | {~LATIN SMALL LETTER TURNED K~}asin'|{~LATIN SMALL LETTER TURNED T~}an | awahe'{~LATIN SMALL LETTER OPEN O~}un | tatsi' | a'pin{~LATIN SMALL LETTER TURNED T~}au+! | Ha+! | (Ni{~LATIN SMALL LETTER OPEN O~}ue'tse | masin'ta)

Halloo! | day | tomorrow |on | you make up in packs | shall | they really say | Halloo! | Missouri river | on the other side

tci' | i'heca'e | ta'tsi | a'*d*intau+!"

tent {?} | you place in a line {?} | shall | they really say.

which is to say, "Halloo! tomorrow morning you shall pack your goods (strike camp). Halloo! you shall lay them down, after reaching (the other side of Missouri river)!"

Then the four leaders of the soldier gentes choose a'ki{~LATIN SMALL LETTER TURNED T~}a (policemen) who have a {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED T~}an'han{~LATIN SMALL LETTER TURNED K~}a or captain, who then acts as crier in giving orders, thus:

"Ha+! | ni'kawasa'e! | Ha+! | {~LATIN SMALL LETTER TURNED K~}ahi'{~LATIN SMALL LETTER TURNED K~}e | wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a | ni'kawasa'e! | a'caki'{~LATIN SMALL LETTER TURNED T~}a | tatsi'

Halloo! | O warrior! | Halloo, | Chief | Saucy! | O warrior! | you guard | shall

a*d*intau' | ni'kawasa'e!"

they say really | O warrior!

which means, "Halloo, O warrior! Halloo, O warrior, Saucy Chief! They have really said that you shall act as policeman or guard, O warrior!"

These a'ki{~LATIN SMALL LETTER TURNED T~}a have to punish any persons who violate the laws of the hunt. But there is another grade of men; the four leaders of the soldier gentes tell the captain to call certain men wa'pa{~LATIN SMALL LETTER TURNED K~}ca'{~LATIN SMALL LETTER OPEN O~}i utsin', and they are expected to punish any a'ki{~LATIN SMALL LETTER TURNED T~}a who fail to do their duty. Supposing Min k'in wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a was selected, the crier would say:

"Ha+! ni'kawasa'e! Ha+, Min k'in' wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a n'ikawasa'e! Ha+! uca'tsin tatsi' a'*d*intau', ni'kawasa'e!"

"Halloo, O warrior! Halloo, O warrior, Saucy Sun Carrier! Halloo, it has been really said that you shall strike the offenders without hesitation, O warrior!"

The four headmen direct a captain to order a Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi man to lead the scouts, and subsequently to call on a Sintsa{~LATIN SMALL LETTER TURNED K~}ce man for that purpose, alternating between the two sides of the camping circle. There are thus three grades of men engaged in the hunt--the ordinary members of the soldier gentes, the aki{~LATIN SMALL LETTER TURNED T~}a, and the wapa{~LATIN SMALL LETTER TURNED K~}ca{~LATIN SMALL LETTER OPEN O~}i utsin.

Should the Osage be warring against the Kansa or any other tribe, and one of the foe slip into the Osage camp and beg for protection of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e (chief), the latter is obliged to help the suppliant. He must send for the Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse (leaders), whom he would thus address: "I have a man whom I wish to live. I desire you to act as my soldiers." At the same time the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e would send word to the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e, who would summon a Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e and a Han{~LATIN SMALL LETTER TURNED K~}a utacantsi to act as his soldiers or policemen. Meantime the kettle of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e was hung over the fire as soon as possible and food was cooked and given to the fugitive. When he had eaten (a mouthful) he was safe. He could then go through the camp with impunity. This condition of affairs lasted as long as he remained with the tribe, but it terminated when he returned to his home. After food had been given to the fugitive by the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e any prominent man of the tribe could invite the fugitive to a feast.

The privilege of taking care of the children was given to the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e and the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e, according to Saucy Chief. When a child (on the Tsi{~LATIN SMALL LETTER OPEN O~}u side) is named, a certain old man is required to sing songs outside of the camp, dropping some tobacco from his pipe down on the toes of his left foot as he sings each song. On the first day the old man of the Tsi{~LATIN SMALL LETTER OPEN O~}u (wacta{~LATIN SMALL LETTER TURNED K~}e?) takes four grains of corn, one grain being black, another red, a third blue, and a fourth white, answering to the four kinds of corn dropped by the four buffalo, as mentioned in the tradition of the Osage. After chewing the four grains and mixing them with his saliva, he passes them between the lips of the child to be named. Four stones are put into a fire, one stone toward each of the four quarters. The Tsi{~LATIN SMALL LETTER OPEN O~}u old man orders some cedar and a few blades of a certain kind of grass that does not die in winter, to be put aside for his use on the second day. On the second day, before sunrise, the Tsi{~LATIN SMALL LETTER OPEN O~}u old man speaks of the cedar tree and its branches, saying, "It shall be for the children." Then he mentions the river, the deep holes in it, and its branches, which he declares shall be medicine in future for the children. He takes the four heated stones, places them in a pile, on which he puts the grass and cedar. Over this he pours water, making steam, over which the child is held. Then four names are given by the headman of the gens to the father, who selects one of them as the name for the child. Meantime men of different gentes bring cedar, stones, etc, and perform their respective ceremonies. The headman (Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e?) takes some of the water (into which he puts some cedar), giving four sips to the child. Then he dips his own left hand into the water and rubs the child down the left side, from the top of the head to the feet; next he rubs it in front, then down the right side, and finally down the back. He invites all the women of his gens who wish to be blessed to come forward, and he treats them as he did the infant. At the same time the women of the other gentes are blessed in like manner by the headmen of their respective gentes.

THE IOWA

The Iowa camping circle was divided into two half-circles, occupied by two phratries of four gentes each. The first phratry regulated the hunt and other tribal affairs during the autumn and winter; the second phratry took the lead during the spring and summer. The author is indebted to the late Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 during a visit to the tribe. Since then the author has recorded the following list of gentes and subgentes, with the aid of a delegation of the Iowa who visited Washington:

_First phratry_

_Gentes_ _Subgentes_
1. Tu'-nan-p'in, Black 1. Ta'po-cka, a large
bear. Tohin and Ci{~LATIN SMALL LETTER TURNED K~}re black bear with a white
wonane were chiefs of spot on the chest.
this gens in 1880. Tohin 2. Pun'-xa cka, a black
kept the sacred pipe. bear with a red nose;
literally, Nose White.
3. Mun-tci'-nye, Young
black bear, a short black
bear.
4. Ki'-ro-ko'-qo-tce, a
small reddish black bear,
motherless; it has little
hair and runs swiftly.
2. Mi-tci'-ra-tce, Wolf. 1. Cun'-tan cka,
Ma'-hin was a chief of White-wolf.
this gens. 2. Cun'-tan ce-we,
Black-wolf.
3. Cun'-tan qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e,
Gray-wolf.
4. Ma-nyi'-ka-qci',
Coyote.
3. Tce'-xi-ta, Eagle and 1. Na' tci-tce', i.e.
Thunder-being gens. Qra'-qtci, Real or Golden
eagle.
2. Qra' hun'-e, Ancestral
or Gray eagle.
3. Qra' {~LATIN SMALL LETTER TURNED K~}re'-ye,
Spotted-eagle.
4. Qra' pa can;
Bald-eagle.
4. Qo'-ta-tci, Elk; now 1. Un'-pe-xa qan'-ye,
extinct. The Elk gens Big-elk.
funished the soldiers or 2. Un'-pe-xa yin'-e,
policemen. Young-elk (?).
3. Un'-pe-xa {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}re'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e
yin'-e,
Elk-somewhat-long.
4. Ho'-ma yin'-e, Young
elk (?). The difference
between Un'pexa and Homa
is unknown. The former
may be the archaic name
for "elk."
5. Pa'-qca, Beaver. 1. Ra-we' qan'ye,
Probably the archaic Big-Beaver.
name, as beaver is now 2. Ra-{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}ro'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, meaning
ra-we. The survivors of unknown.
this gens have joined the 3. Ra-we' yin'-e,
Pa-ca or Beaver gens of Young-beaver.
the Oto tribe. 4. Ni'wan-ci'-ke,
Water-person.

_Second phratry_

6. Ru'-tce, Pigeon 1. Min-ke' qan'-ye,
Big-raccoon.
2. Min-ke'yin'-e,
Young-raccoon
3. Ru'-tce yin'-e,
Young-pigeon.
4. Oo'-ke,
Prairie-chicken, grouse.
7. A'-ru-qwa, Buffalo 1. Tce-{~LATIN SMALL LETTER TURNED T~}o qan'-ye,
Big-buffalo-bull.
2. Tce-{~LATIN SMALL LETTER TURNED T~}o yin'-o,
Young-buffalo-bull.
3. Tce-p'o'-cke yin'-e,
Young-buffalo-bull-that-is-distended
(?).
4. Tce-yin'-ye,
Buffalo-calf.
8. Wa-kan', Snake. An 1. Wa-kan' {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}i, Yellow-snake, i.e.,
extinct gens. Rattlesnake.
2. Wa-kan'-qtci, Real-snake, (named
after a species shorter than the
rattlesnake).
3. Ce'-ke yin'-e, Small or young
ceke, the copperhead snake (?).
4. Wa-kan' qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, Gray-snake (a
long snake, which the Omaha call
swift blue snake).
9. Man'-ko-ke, Owl. The names of the subgentes have been
Extinct. forgotten.

An account of the mythical origin of each Iowa gens, first recorded by the Reverend William Hamilton, has been published in the Journal of American Folk-lore.(7)

The visiting and marriage customs of the Iowa did not differ from those of the cognate tribes, nor did their management of the children differ from that of the Dakota, the Omaha, and others.

Murder was often punished with death, by the nearest of kin or by some friend of the murdered person. Sometimes, however, the murderer made presents to the avengers of blood, and was permitted to live.

THE OTO

The author has not yet learned the exact camping order of the Oto and Missouri tribes, though he has recorded lists of their gentes (subject to future revision), with the aid of Ke-{~LATIN SMALL LETTER TURNED K~}re{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}e, an Oto, Cka{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}oinye, a Missouri, and Battiste Deroin, the interpreter for the two tribes. These gentes are as follows: 1, Pa-ca', Beaver; 2, Tunan'-p'in, Black bear, or Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', Snake.

THE NI-U'-T'A-TCI OR MISSOURI

This tribe, which for many years has been consolidated with the Oto, has at least three gentes. It may have had more, but their names have not yet been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgentes: (_a_) Wa-kan'-ta, Thunderbird; (_b_) Qra, Eagle; (_c_) {~LATIN SMALL LETTER TURNED K~}re'-tan, Hawk; (_d_) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent addition to this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.

THE HOTCANGARA OR WINNEBAGO

The Winnebago call themselves Ho-tcan'-ga-ra', "First or parent speech." While they have gentes, they have no camping circle, as their priscan habitat was in a forest region. The following names were obtained from James Alexander, a full-blood of the Wolf gens, and from other members of the tribe:

1. _Wolf gens_--Common name, Cunk i-ki'-ka-ra'-tca-da, or Cunk-tcank'i-ki'-ka-ra'-tca-da, Those-calling-themselves-after-the-dog-or-wolf; archaic name, ce-go'-ni-na, meaning not recorded.

2. _Black-bear gens_--Common name, Honte' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ra,, meaning not recorded.

3. _Elk gens_--Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; archaic name not recorded.

4. Snake gens--Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; archaic name not recorded.

5. _Bird gens_--Common name, Wa-nick' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; archaic name not recorded. This gens is composed of four subgentes, as follows: (_a_) Hi-tca-qce-pa-ra, or Eagle; (_b_) Ru-tcke, or Pigeon; (c) Ke-re-tcun, probably Hawk; (d) Wa-kan'-tca-ra, or Thunderbird. The archaic names of the subgentes were not recorded.

6. _Buffalo gens_--Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.

7. _Deer gens_--Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; archaic name not recorded.

8. _Water-monster gens_--Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-water-monster; archaic name not recorded.

Some of the Winnebago say that there is an Omaha gens among the Winnebago of Wisconsin, but James Alexander knew nothing about it. It is very probable that each Winnebago gens was composed of four subgentes; thus, in the tradition of the Winnebago Wolf gens, there is an account of four kinds of wolves, as in the corresponding Iowa tradition.

The Winnebago lodges were always built with the entrances facing the east. When the warriors returned from a fight they circumambulated the lodge four times, sunwise, stopping at the east just before entering.

THE MANDAN

The Mandan tribe has not been visited by the author, who must content himself with giving the list of gentes furnished by Morgan, in his "Ancient Society." This author's system of spelling is preserved:

1. Wolf gens, Ho-ra-ta'-mu-make (Qa-ra-ta' nu-man'-ke?).

2. Bear gens, Mae-to'-no-maeke (Ma-to' nu-man'-ke).

3. Prairie-chicken gens, See-poosh'-kae (Si-pu'-cka nu-man'-ke).

4. Good-knife gens, Tae-na-tsu'-kae (Ta-ne-tsu'-ka nu-man'-ke?).

5. Eagle gens, Ki-tae'-ne-maeke (Qi-ta' nu-man'-ke?).

6. Flat-head gens, E-stae-pa' (Hi-sta pe' nu-man'-ke?).

7. High-village gens, Me-te-ah'-ke.

All that follows concerning the Mandan was recorded by Prince Maximilian in 1833. Polygamy was everywhere practiced, the number of wives differing, there being seldom more than four, and in general only one. The Mandan marriage customs resemble those of the Dakota and other cognate peoples.

When a child is born a person is paid to give it the name chosen by the parents and kindred. The child is held up, then turned to all sides of the heavens, in the direction of the course of the sun, and its name is proclaimed. A Mandan cradle consists of a leather bag suspended by a strap to a crossbeam in the hut.

There are traces of descent in the female line; for example, sisters have great privileges; all the horses that a young man steals or captures in war are brought by him to his sister. He can demand from his sister any object in her possession, even the clothing which she is wearing, and he receives it immediately. The mother-in-law never speaks to her son-in-law, unless on his return from war he bring her the scalp and gun of a slain foe, in which event she is at liberty from that moment to converse with him. This custom is found, says Maximilian, among the Hidatsa, but not among the Crow and Arikara. While the Dakota, Omaha, and other tribes visited by the author have the custom of "bashfulness," which forbids the mother-in-law and son-in-law to speak to each other, no allowable relaxation of the prohibition has been recorded.

THE HIDATSA

Our chief authority for the names of the Hidatsa gentes is Morgan's "Ancient Society." Dr Washington Matthews could have furnished a corrected list from his own notes had they not unfortunately been destroyed by fire. All that can now be done is to give Morgan's list, using his system of spelling:

1. Knife, Mit-che-ro'-ka.

2. Water, Min-ne pae'-ta.

3. Lodge, Bae-ho-hae'-ta.

4. Prairie chicken, Scech-ka-be-ruh-pae'-ka (Tsi-tska' do-hpa'-ka of Matthews; Tsi-tska' dco-qpa'-ka in the Bureau alphabet).

5. Hill people, E-tish-sho'-ka.

6. Unknown animal, Ah-nah-ha-nae'-me-te.

7. Bonnet, E-ku'-pae-be-ka.

The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and Matthews, the work of the last writer(8) being the latest one treating of them; and from it the following is taken:

Marriage among the Hidatsa is usually made formal by the distribution of gifts on the part of the man to the woman's kindred. Afterward presents of equal value are commonly returned by the wife's relations, if they have the means of so doing and are satisfied with the conduct of the husband. Some travelers have represented that the "marriage by purchase" among the Indians is a mere sale of the woman to the highest bidder, whose slave she becomes. Matthews regards this a misrepresentation so far as it concerns the Hidatsa, the wedding gift being a pledge to the parents for the proper treatment of their daughter, as well as an evidence of the wealth of the suitor and his kindred. Matthews has known many cases where large marriage presents were refused from one person, and gifts of much less value accepted from another, simply because the girl showed a preference for the poorer lover. Marriages by elopement are considered undignified, and different terms are applied to a marriage by elopement and one by parental consent. Polygamy is practiced, but usually with certain restrictions. The husband of the eldest of several sisters has a claim to each of the others as she grows up, and in most cases the man takes such a potential wife unless she form another attachment. A man usually marries his brother's widow, unless she object, and he may adopt the orphans as his own children. Divorce is easily effected, but is rare among the better class of people in the tribe. The unions of such people often last for life; but among persons of a different character divorces are common. Their social discipline is not very severe. Punishments by law, administered by the "soldier band," are only for serious offenses against the regulations of the camp. He who simply violates social customs in the tribe often subjects himself to no worse punishment than an occasional sneer or taunting remark; but for grave transgressions he may lose the regard of his friends. With the Hidatsa, as with other western tribes, it is improper for a man to hold a direct conversation with his mother-in-law; but this custom seems to be falling into disuse.

The kinship system of the Hidatsa does not differ materially from that of any of the cognate tribes. When they wish to distinguish between the actual father and a father's real or potential brothers, or between the actual mother and the mother's real or potential sisters, they use the adjective ka'ti (ka{~LATIN SMALL LETTER TURNED H~}t{~LATIN SMALL LETTER OPEN O~}i), real, true, after the kinship term when the actual parent is meant.

THE CROW OR ABSAROKA

As this tribe belongs to the Hidatsa linguistic substock, it is very probable that the social laws and customs of the one people are identical with those of the other, as there has been nothing to cause extensive differentiation.

It is not known whether the Hidatsa and Crow tribes ever camped in a circle. Morgan's list of the Crow gentes is given, with his peculiar notation, as follows:

1. Prairie Dog gens, A-che-pae-be'-cha.

2. Bad Leggings, E-sach'-ka-buk.

3. Skunk, Ho-ka-rut'-cha.

4. Treacherous Lodges, Ash-bot-chee-ah.

5. Lost Lodges, Ah-shin'-nae de'-ah (possibly intended for Last Lodges, those who camped in the rear).

6. Bad Honors, Ese-kep-kae'-buk.

7. Butchers. Oo-sae-bot'-see.

8. Moving Lodges, Ah-hae-chick.

9. Bear-paw Mountain, Ship-tet'-zae.

10. Blackfoot Lodges, Ash-kane'-na.

11. Fish Catchers, Boo-a-da'-sha.

12. Antelope, O-hot-du-sha.

13. Raven, Pet-chale-ruh-pae'-ka.

THE BILOXI

The tribal organization of this people has disappeared. When the few survivors were visited by the author at Lecompte, Louisiana, in 1892 and 1893, they gave him the names of three of the clans of the Biloxi, descent being reckoned in the female line. These clans are: 1, Ita anyadi, Deer people; 2, On{~LATIN SMALL LETTER TURNED T~}i anyadi, Bear people; 3, Naqotodca anyadi, Alligator people. Most of the survivors belong to the Deer clan. The kinship system of the Biloxi is more complicated than that of any other tribe of the stock; in fact, more than that of any of the tribes visited by the author. The names of 53 kinship groups are still remembered, but there are at least a dozen others whose names have been forgotten. Where the cegiha language, for example, has but one term for grandchild, and one grandchild group, the Biloxi has at least fourteen. In the ascending series the Dakota and cegiha do not have any terms beyond grandfather and grandmother. But for each sex the Biloxi has terms for at least three degrees beyond the grandparent. The cegiha has but one term for father's sister and one for mother's brother, father's brother being "father," and mother's sister "mother." But the Biloxi has distinct terms (and groups) for father's elder sister, father's younger sister, father's elder brother, father's younger brother, and so on for the mother's elder and younger brothers and sisters. The Biloxi distinguishes between an elder sister's son and the son of a younger sister, and so between the daughter of an elder sister and a younger sister's daughter. A Biloxi man may not marry his wife's brother's daughter, nor his wife's father's sister, differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased wife's sister. A Biloxi woman may marry the brother of her deceased husband. Judging from the analogy furnished by the Kansa tribe it was very probably the rule before the advent of the white race that a Biloxi man could not marry a woman of his own clan.

THE TUTELO

It is impossible to learn whether the Tutelo ever camped in a circle. The author obtained the following clan names (descent being in the female line) from John Key, an Indian, on Grand River reservation, Ontario, Canada, in September, 1882: On "one side of the fire" were the Bear and Deer clans, the Wolf and Turtle being on the other side. John Key's mother, maternal grandmother, and Mrs Christine Buck were members of the Deer clan. There were no taboos. The Tutelo names of the clans have been forgotten.

THE CATAWBA

Dr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe prior to March, 1882, when he obtained an extensive vocabulary of the Catawba language, but he did not record any information respecting the social organization of the people.

For further information regarding the Siouan tribes formerly inhabiting the Atlantic coast region, see "Siouan Tribes of the East," by James Mooney, published as a bulletin of the Bureau of Ethnology.

FOOTNOTES

1 Wherever in this paper there is a double notation of a Dakota name
the former is expressed in the alphabet of the Bureau of Ethnology
and the latter in that of Dr S.R. Riggs, author of the memoirs in
Contributions to North American Ethnology, vols. VII and IX.

2 S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p.
xvi, 1852, and in Contributions to North American Ethnology, vol.
IX.

3 Contributions to North American Ethnology, vol. ix, pp. 195-202.

4 Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852.

5 Manuscript in the archives of the Bureau of Ethnology.

6 Third Annual Report of the Bureau of Ethnology, 1881-82.

7 Vol. IV, No. 15, pp. 333-340, 1891.

8 Ethnography and Philology of the Hidatsa Indians; U.S. Geological
and Geographical Survey, miscellaneous publications No. 7,
Washington, 1877.