The Osage Tribe: The Rite Of Vigil - free ebook by Francis La Flesche

THE OSAGE TRIBE TWO VERSIONS OF THE CHILD-NAMING RITE BY FRANCIS LA FLESCHE

Forty-third Annual Report of the Bureau of American Ethnology to the Secretary of the Smithsonian Institution, 1925-1926, Government Printing Office, Washington, 1928, pages 23-164....

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INTRODUCTION

The two versions of the Osage Child-naming Rite recorded in this volume were obtained with considerable difficulty, owing to the reluctance of the people to speak of the sacred rites that were formulated by the Ni´-ḳa Xu-be, Holy Men, of long ago. This unwillingness to speak of the tribal rites, excepting in the prescribed ceremonial way, arose from a sense of reverence for things sacred and from the belief that within the rites, and in the articles dedicated to religious use, there resides a my

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CHILD-NAMING RITUALS

To a self-respecting Osage husband and wife, the ceremonial naming of their first three sons and their first three daughters is of the utmost importance. The couple regard the performing of the ceremony as a sacred duty to their children which must never be neglected. Each of these sons and daughters must be named according to the rites prescribed by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga. Until the ceremonial naming the child has no place in the gentile organization, and it is not even regarded as a pers

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The First Three Sons

1. Mi´-wa-ga-xe, Child-of-the-sun. This name is commemorative of the talk that took place between the “Little Ones” and the Sun when they went to him to ask for aid as they were about to come to the earth, their future home. In asking for aid, the “Little Ones” addressed the Sun as grandfather, and the Sun, in reply, said to them: “It is true that you are my children.” Hence the name, Mi´-wa-ga-xe, Child-of-the-sun. The name is mentioned in the Naming Ritual of the Puma gens. (See p. 41 , lines

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The First Three Daughters

1. Moⁿ´-ca-ṭse-xi, Sacred Arrowshaft. The name Moⁿ´-ca-ṭse-xi refers to the ray of light which was given by the Sun to the “Little Ones” for use as an arrowshaft. This shaft had the quality of unerring precision which excited the wonder of the “Little Ones.” It was to them a mysterious arrowshaft. The name is mentioned in the Naming Ritual of the Puma gens. (See p. 41 , line 29.) 2. Moⁿ-zhoⁿ´-op-she-wiⁿ, Woman-who-travels-over-the-earth. This name refers to the ever recurring westward movement o

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Sky Names

The distinctive birth names of the Puma gens, mentioned above, are spoken of as sky names, to distinguish them from the common gentile names. These birth names are said to have originated in the sky when the “Little Ones” were about to descend to the earth to take upon themselves bodily form. Some of these names refer to important events that came to pass before the descent from the sky to the earth. Earth names were also used by both the Puma and the Black Bear gentes. These names will be refer

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Ḳi´-noN—Ceremony of Decorating the Xo´-ḳa

Before sunrise of the following day the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma gens assemble at the house of the member who had been appointed by the father to act as Xo´-ḳa in the ceremony. When all the members had taken their places the A´-ḳi-hoⁿ Xo´-ḳa (master of ceremonies) recites the wi´-gi-e relating to the symbolic articles with which the Xo´-ḳa is to be decorated. The wi´-gi-e is accompanied by certain ceremonial acts performed by an assistant. The first section of the wi´-gi-e relates to the red

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Wa´-ṭse-ṭsi and the Ṭsi´-zhu Wa-shta-ge Gentes

As the ceremony of decorating the Xo´-ḳa goes on, the Noⁿ´-hoⁿ-zhiⁿ-ga members of the Wa´-ṭse-ṭsi Wa-shta-ge gens, followed, by those of the Ṭsi´-zhu Wa-shta-ge gens, go to the house of the father of the child to be named, and enter to take their places, those of the Wa´-ṭse-ṭsi at the east end on the south side and those of the Ṭsi´-zhu at the east end on the north side. (Fig. 1.) The house then becomes the home of these two gentes for the time being and for the purposes of the ceremony. The Wa

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Ṭsi Ṭa´-p̣e (Approach to the House)

The purpose of the Ḳi´-noⁿ ceremony is to prepare the Xo´-ḳa who represents the child to be named to approach in the prescribed manner the house wherein sit the Noⁿ´-hoⁿ-zhiⁿ-ga of the Wa´-ṭse-ṭsi and the Ṭsi´-zhu gentes, the first representing the life-giving power of water and the latter the life-giving power of the sun whose abode is in the great blue sky. The Xo´-ḳa is to come to the sacred house as a suppliant for a full and complete life, uninterrupted by diseases or accidents, and for an

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The Wa-the´-the Ceremony

When all the Noⁿ´-hoⁿ-zhiⁿ-ga have become settled in their places, according to gentes, the A´-ḳi-hoⁿ Xo´-ḳa proceeds with the ceremonial acts called Wa-the´-the, which, translated literally, means, The Sending; that is, the sending of a fee of a blanket or other article of value to each, head of the gentes taking part in the child-naming ceremony. It is understood by these ceremonial acts that the members of the gens to whose head is sent a fee are requested to recite the wi´-gi-e relating to t

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Zha´-zhe Ḳi-ṭoN Wi´-gi-e

The wi´-gi-e recited by the members of the Iⁿ-gthoⁿ´-ga gens at this time is called Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, freely translated, the Name Wi´-gi-e. It is in three parts. The first, which includes sections 1 to 8, is called Zha´-zhe Ḳi-ṭoⁿ, the taking of names; the second, which includes sections 9 and 10, is called U´-noⁿ U-tha-ge, the telling of the means by which to reach old age; the third, which includes sections 11 and 12, is called U´-noⁿ-bthe U-gi-dse, the story of the search for the life

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Wi´-gi-e of the Wa´-ṭse-ṭsi Gens

At the close of the recital of the wi´-gi-es by all the Noⁿ´-hoⁿ-zhiⁿ-ga, the Sho´-ḳa places before the head of the Ṭsi´-zhu Wa-shta-ge gens a bowl of water into which had been put fronds of the red cedar. The red cedar and the water are the life symbols of the Wa´-ṭse-ṭsi, the people who came to earth from the stars. The following is an epitome of their wi´-gi-e: —(See 36th Ann. Rept. Bur. Amer. Ethn., p. 95.)...

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Wi´-gi-e of the Bow People

The E-noⁿ´ Miⁿ-dse-ṭoⁿ, a people who belong to the same great tribal division as the Wa´-ṭse-ṭsi, use a similar wi´-gi-e, which is as follows: A bowl of shelled corn, the life symbol of the Tho´-xe gens, was also placed before the head of the Ṭsi´-zhu Wa-shta-ge gens. (For the Maize Wi´-gi-e of the Tho´-xe gens, see 36th Ann. Rept. Bur. Amer. Ethn., p. 135, lines 57 to 113; also p. 277, lines 83 to 110.) When the bowls of water and cedar fronds and shelled corn are placed before the Ṭsi´-zhu Wa-

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Earth Names and Wi´-gi-es

It was stated (see p. 33) that earth names as well as sky names were used by both the Iⁿ-gthoⁿ´-ga and the Wa-ça´-be gentes as distinctive birth names for their children. In the course of a conversation concerning the gentile names, classed as sky and earth names, Wa-xthi´-zhi, of the Puma gens, remarked that: When the Hoⁿ´-ga people were coming from the sky to the earth they chose two persons (gentes) to act as official messengers. One of these persons was called Hoⁿ´-ga Wa´-ṭse-gi-ṭsi, The-sac

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Wi´-gi-e of the Wa´ṭse-gi-ṭsi HE-WHO-CAME-FROM-THE-STARS

Mi´-xa-çka, the white swan from whom personal names were taken, as mentioned in the following wi´-gi-e given by Wa-ṭse´-moⁿ-iⁿ, is a warrior symbol. The black color on its feet and on the tip of its nose typifies the fire that knows no mercy. The standards (crooks), which were carried by an Osage war party (pl. 6, a ), typify the neck of the white swan. —(36th Ann. Rept. Bur. Amer. Ethn., pp. 228-231, lines 238 to 358.) The earth names given by Wa-xthi´-zhi, of the Iⁿ-gthoⁿ´-ga (Puma) gens, in h

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Special Instructions to the Mother

At the close of the ceremony of blessing the child by the various gentes officiating, the Sho´-ḳa conducts the mother to a seat prepared for her in front of the Xo´-ḳa, who gives her special instructions in the ceremonies to be observed by her to complete the child-naming rite. Between the two is spread a buffalo robe which had been decorated with certain symbolic designs. (Fig. 2.) This formal talk to the mother is called “Ḳi´-noⁿ U-tha-ge,” Telling of the Symbolic Painting. Extra fees are requ

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Origin Wi´-gi-e of the Tho´-xe Gens

The feasting of the Noⁿ´-hoⁿ-zhiⁿ-ga upon the fruits of the seeds of the maize planted by the mother with religious care in the seven sacred hills completes the rite of the naming of her child, by which its right to a place in its gens is formally recognized; the child has a place, not only in its gens, but also in the sky and the earth which the two great tribal divisions, the Hoⁿ´-ga and the Ṭsi´-zhu, represent. The Child-naming ritual of the Ṭsi´-zhu Wa-shta-ge gens of the Osage tribe, here r

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Certain Gentes Called to Take Part in the Ceremony

Being satisfied that the man had supplied all the necessary articles, he places in the hands of the father the ceremonial pipe and bids him go after the Sho´-ḳa of the gens. The father returns with the messenger who was already invested with the little pipe, the badge of his authority. When the two men had taken their seats Shoⁿ´-ge-moⁿ-iⁿ directs the Sho´-ḳa to go and call the heads of the following gentes, with their Noⁿ´-hoⁿ-zhiⁿ-ga members, to come to the house of the father, at sunrise the

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Wa-zho´-i-ga-the (Life Symbol) Wi´-gi-e

The Sho´-ḳa returns to the house of the father and reports that he has given notice to all the gentes named to attend the ceremony. Then Shoⁿ´-ge-moⁿ-iⁿ proceeds to recite the Wa-zho´-i-ga-the Wi´-gi-e of his gens, a name which means, The Taking of Bodies; that is, The Taking of Life Symbols. The reciting of this wi´-gi-e is for the benefit of the father and the child. At the close of the wi´-gi-e Shoⁿ´-ge-moⁿ-iⁿ and the Sho´-ḳa are invited by the family to join them in the evening meal, after w

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The Xo´-ḳa Ceremonially Conducted to the Child’s House

Before sunrise the next morning the Sho´-ḳa, carrying his little pipe, the badge of his office, goes to Shoⁿ´-ge-moⁿ-iⁿ’s house to conduct him to the house of the child to be named. Upon receiving the formal message from the Sho´-ḳa, Shoⁿ´-ge-moⁿ-iⁿ takes his paint pouch from a bag containing his personal belongings and puts some red paint on the inner surface of his hands. Then as the eastern clouds take from the rising sun a crimson tinge, he lifts his hands, palms outward, toward them and the

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A Life Symbol Sent to Each of the Officiating Gentes

When all the Noⁿ´-hoⁿ-zhiⁿ-ga had settled down in their places, and had exchanged with each other the usual social greetings, Shoⁿ´-ge-moⁿ-iⁿ opens the proceedings with a formal statement, setting forth the purpose of the gathering and adding some pertinent remarks concerning the ancient rite of naming the children and their formal recognition as members of the tribe. He then goes on to the ceremony of distributing the fees and the symbolic articles to be used in the rite. The distribution was m

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Members of the Officiating Gentes Recite Their Wi´-gi-es Simultaneously

When the Sho´-ḳa, the Ceremonial Messenger, had made the last delivery of the symbolic articles and fees to the gentes above named, each Noⁿ´-hoⁿ-zhiⁿ-ga begins to recite the wi´-gi-e of his gens relating to its life symbol, such as the cedar fronds, the corn or water. As each Noⁿ´-hoⁿ-zhiⁿ-ga recites the wi´-gi-e of his gens, old Shoⁿ´-ge-moⁿ-iⁿ recites the Name Wi´-gi-e of his own gens, the Ṭsi-zhu Wa-shta-ge, which is as follows:...

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The Child is Passed from Gens to Gens to be Blessed

At the close of the simultaneous recital of the wi´-gi-es by the Noⁿ´-hoⁿ-zhiⁿ-ga of the six gentes, namely, the Wa´-ṭse-ṭsi, Tho´-xe, Noⁿ´-poⁿ-da, Çiⁿ´-dse-a-gthe, I´-ba-ṭse, and the Ṭsi´-zhu Wa-shta-ge, the Sho´-ḳa carries the infant to the head of the Wa´-ṭse-ṭsi gens, who takes it in his arms, then, dipping the tips of the fingers into a wooden vessel, in which had been put sacred water and red cedar fronds, he gently touches with his moistened fingertips the lips, head, arms, and body of th

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First Child-naming Wi´-gi-e of the Ṭsi´-zhu Wa-noN Gens

The following is the first wi´-gi-e in the Child-naming Ritual of the Ṭsi´-zhu Wa-noⁿ, war gens, of the Ṭsi´-zhu great tribal division, as recited by Xu-tha´-wa-ṭoⁿ-iⁿ. The most important wi´-gi-es (recited parts of a ritual) used in the child-naming rituals are those which relate to the life symbols of a gens, such as the sun, the moon, the morning and evening stars, night and day, deer, elk, bear, etc., which are called wa-zho´-i-ga-the, objects of which bodies are made; and those which relate

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The Gentile Hair Cut of Children

Another custom, akin to the taking of personal gentile names, was originated by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga, that of the adoption by each of the various gentes of the tribe of a particular style of hair cut for the young children to typify one of the life symbols of the gens. (Fig. 5.) The style adopted by the Hoⁿ´-ga gens of the Hoⁿ´-ga tribal subdivision for their children was that of cutting nearly all the hair of the head close to the skin, leaving an unbroken fringe along the entire edge.

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Hair Cut of the Ṭsi´-zhu Wa-shta-ge Gens

Fig. 7. —Symbolic hair cut of the Ṭsi´-zhu Wa-shta-ge gens The people of the Ṭsi´-zhu Wa-shta-ge (Peacemaker) gens, who occupied the most important and honored place in the great tribal division representing the sky and all that it contains, adopted the ḳoⁿ´-ha-u-thi-stse style of hair cut for their little ones, which varied slightly from the styles used by the Hoⁿ´-ga. In the Ṭsi´-zhu Wa-shta-ge symbolic hair cut the line of hair left uncut along the edge is divided into little locks to typify

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Paraphrase of the Wi´-gi-e of the Red Eagle Gens

Ṭoⁿ-woⁿ-i´-hi-zhiⁿ-ga, Little Ṭoⁿ-woⁿ-i´-hi, in speaking to Miss Fletcher in 1898 of the Osage gentile system, said that there are five subgentes in the Ṭsi´-zhu Wa-shta-ge gens, namely: 1. Ṭsi´-u-çkoⁿ-çka, House in the center, meaning the Sanctuary in the keeping of this gens which, figuratively, stands in the center of the earth. 2. Ba´-po, Elder, or, People of the elder trees. 3. Moⁿ´-ça-hi, Arrow-tree, or, People of the arrow tree. 4. Zhoⁿ-çoⁿ´, White-tree (Sycamore), or, People of the white

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Paraphrase of Wi´-gi-e Relating to the Ni´-ḳa Wa-ḳoⁿ-da-gi and the Tho´-xe Gentes

At the time this work was begun the greater portion of the Osage people had practically ceased to observe the ancient custom of cutting the hair of their children in the prescribed symbolic fashion, and those who continued the practice were reluctant to speak of it on account of its sacred and mysterious character. For this reason it was not possible to make an exhaustive study of the hair cut of the various gentes of the tribe. In the days when the rite was generally and strictly observed the g

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Fondness of Personal Adornment

Like their relatives, the Omaha and the Ponca, the Osage people have a fondness for personal adornment. Much paint is used in decorating the face and body. Most of the lines and figures drawn upon the face and body are symbolic, as, for instance, a woman paints the parting of her hair almost daily. The red line symbolizes the path of the sun which forever passes over the earth and gives to it vitality. It is a sign of supplication for the continuity of life by procreation. Or, a man of the Life-

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Ear Perforating

Down to recent times the Osage men have been sacrificing the shapeliness of their external ears to the gratification of their fondness for adornment. In ordinary times, and particularly on festal days, the Osage men weighted their ears with strings of wampum or other ornaments made of bone or shells and silver earbobs which were introduced by traders. The weight of the earrings and the crowding of the holes in the ears with the rings enlarge the perforations to an extraordinary size. (Pl. 11.) T

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Names of the Gentes and Subgentes

The following are the names of the gentes and subgentes of the two great tribal divisions, in their fixed, sequential order, as given by Shoⁿ´-toⁿ-ça-be, Black-dog, to Miss Alice C. Fletcher, in 1896. The name Sho´-ḳa is the title of a subgens from which the principal gens chooses a man or woman to act as official messenger at the performance of a tribal rite. The official messenger also bears the title. 1. Wa-zha´-zhe-çka; White Wa-zha´-zhe. Refers to the life symbol of the gens, the fresh wate

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Wa´-ṭse-ṭsi or P̣o7´-ḳa Wa-shta-ge

Names ceremonially bestowed on each of the first three sons and on each of the first three daughters born to a Wa´-ṭse-ṭsi man and his wife. As given by Noⁿ´-xe-çka-zhi, a member of the gens: 1. Iⁿ-gthoⁿ´ name, Wa-çi´-çta. Meaning uncertain. 2. Kshoⁿ´-ga name, Wa´-ṭse-moⁿ-iⁿ, Star-that-travels. 3. Ka´-zhiⁿ-ga name, Ni-ga´-ṭo-xe, Water-splasher. 1. Mi´-na name, Hoⁿ-be´-do-ḳa, Wet-moccasins. 2. Wi´-he name, Wa-ṭoⁿ-i-ça-e, meaning uncertain, or Mi´-ga-shoⁿ-e, Sun-that-travels. 3. A-çiⁿ´-ga name, Gi

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Ṭa´ I-ni-ḳa-shi-ga

Special kinship terms and names of the first three sons and the first three daughters in a family of the Ṭa´ I-ni-ḳa-shi-ga, or Deer gens, as given by Ṭsi-zhe´-wa-the, a member of the gens. 1. Iⁿ-gthoⁿ´ name, Wa-zha´-zhe-hoⁿ-ga, Sacred Wa-zha´-zhe. 2. Kshoⁿ-ga, Ṭo´-ho-ho-e, Blue-fish. 3. Ka-zhiⁿ-ga, Ho-ḳi-gthi-çi, Wriggling-fish. 1. Mi´-na name, Wa-zha´-zhe-mi-ṭse-xi, Wa-zha´-zhe-sacred-sun. 2. Wi-he´ name, Hoⁿ´-be-do-ḳa, Wet-moccasins. 3. Çi´-ge name, Zhoⁿ-çi´-gthe, Footprints-in-the-woods. A´-

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Ho´ I-ni-ḳa-shi-ga (Fish People)

Special kinship terms and names of the first three sons and daughters in a Ho´ I-ni-ḳa-shi-ga family. 1. Iⁿ-gthoⁿ´. Name, Wa-zha´-hoⁿ-ga, Sacred Wa-zha´-zhe. 2. Kshoⁿ´-ga. Name, Ṭo´-ho-ho, Blue-fish. 3. Ka´-zhiⁿ-ga. Name, Ho-xo´-e, Fish scales. 1. Mi´-na. Name, Wa-zha´-zhe-mi-ṭse-xi, Wa-zha´-zhe, Sacred-sun. 2. Wi´-he. Name, Hoⁿ-be´-do-ḳa, Wet-moccasins. 3. Çi´-ge. Name, Wa-zha´-mi-ṭse-xi, Wa-zha´-zhe, Sacred-sun. Chi-zhe´-wa-the, Rustles-the-leaves. Refers to the rustling of the leaves by a dee

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HoN´-ga U-ṭa-noN-dsi

Names of the first three sons and the first three daughters. Iⁿ-gthoⁿ´. Ṭa-dse´-k’u-e, Soughing-of-the-wind. Kshoⁿ´-ga. Ṭa-dse´-toⁿ, Owner-of-the-wind. (In the Iⁿ-ḳe´-ça-be gens of the Omaha tribe.) Hoⁿ´-ga U-ṭa-noⁿ-dsi, The-solitary-Hoⁿ´-ga. Ka´-zhiⁿ-ga. Hoⁿ´-ga-ṭsi-noⁿ-zhiⁿ, Standing-house-of-the-Hoⁿ´-ga. Hoⁿ´-ga-ṭoⁿ-ga, Great-Hoⁿ´-ga. Ṭsi´-wa-ḳoⁿ-da-gi, Mystery-house. Ṭsi´-wa-the-she, Tears-down-the-house. Refers to the tearing down of the house of mystery after a ceremony. Mi´-na. Mi´-ṭse-xi

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Wa-ça´-be

Special kinship terms and names of the first three sons and the first three daughters in a family of the Wa-ça´-be or Black Bear gens as given by Wa-ṭse´-moⁿ-iⁿ. 1. Iⁿ-gthoⁿ´. Zhiⁿ-ga´-ga-hi-ge, Little-chief. (In the Ṭa-p̣a´ gens of the Omaha tribe.) 2. Kshoⁿ´-ga. Gthe-doⁿ´-xo-dse, Gray-hawk. (In the Tha´-ṭa-da gens of the Omaha tribe.) 3. Ka-ge´. Moⁿ´-hiⁿ-wa-ḳoⁿ-da, Mysterious-knife. Refers to the scalping-knife in the keeping of the Black Bear gens. 1. Mi´-na. Mi´-ṭse-xi, Mi´-na-the-favorite.

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HoN´-ga Gthe-zhe

Special kinship terms and names of the first three sons and the first three daughters in a family of the Hoⁿ´-ga Gthe-zhe, Mottled eagle, gens, as given by Mi´-she-ṭsi-the. 1. Iⁿ-gthoⁿ´. Mi-she-ṭsi-the, Yonder-the-sun-passes. Also Hoⁿ´-ga-a-shiⁿ, same as Hoⁿ´-ga-u-ga-shoⁿ, The Hoⁿ´-ga Messenger. 2. Kshoⁿ´-ga. Hoⁿ´-ga-a-gthiⁿ, Good-eagle. Refers to the eagle that is friendly to the people. 3. Ḳa´-zhiⁿ-ga. A´-hiu-çka, White-wings. 1. Mi´-na. Mi´-ṭse-xi, Mi´-na-the-favorite. 2. Wi´-he. Mi´-çoⁿ-iⁿ,

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HoN´-ga U-thu-ha-ge

Special kinship terms and names of the first three sons and the first three daughters in a family of the Hoⁿ´-ga U-thu-ha-ge (Last in the Hoⁿ´-ga order) gens as given by Wa´-noⁿ-she-zhiⁿ-ga. Iⁿgthoⁿ´. Xu-tha´-ha-hi-ge, Eagle-chief. Kshoⁿ´-ga. Ṭse´-ga-moⁿ-iⁿ, Goes-in-new-plumage. Refers to the young eagle. Ḳa´-zhiⁿ-ga. Iⁿ´-be-çka, White-tail. Refers to the tail of the mature golden eagle whose white tail feathers are tipped with black. Mi´-na. Mi-ṭse-xi, Mi´-na-the-favorite. Wi´-he. Mi´-çoⁿ-e, Wh

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O’-poN (Elk) Gens

He´-çoⁿ-hoⁿ, White-horns. Son of Moⁿ´-ge-ça-be and Xu-tha´-da-wiⁿ. Hoⁿ´-moⁿ-ça. (Meaning obscure.) Hoⁿ´-moⁿ-ça. Son of Ḳi´-moⁿ-hoⁿ and Tho´-ṭa-a-ça. Hoⁿ´-moⁿ-ça, also Mi-xo´-zhiⁿ-ga. (Not Ni´-ḳi-e.) Husband of Moⁿ´-çi-ṭse-xi of the Ṭsi´-zhu Wa-shta-ge gens. Hoⁿ´-moⁿ-ça. Son of Hoⁿ´-moⁿ-ça and Moⁿ´-çi-ṭse-xi. I´-e-çka-wa-the, Giver-of-speech. (A name of the Iⁿ-gthoⁿ´-ga gens.) Ḳi´-moⁿ-hoⁿ, Against-the-wind. Refers to the habit of the elk of facing the wind when feeding. (In the We´-zhiⁿ-shte gens

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I´-ba-ṭse (Wind) Gens

A´-ḳ’a, South-wind. Refers to the wind, the life symbol of the gens. Son of Ḳa´-wa-xo-dse and Wa-ṭoⁿ´-i-ça-e. A´-ḳ’a-hiu-e, Wind-is-from-the-south. Son of Ḳa´-wa-çi and Gia´-çoⁿ-ba. Ga-hi´-gthoⁿ-iⁿ-ge. (Meaning obscure.) Son of Hoⁿ´-ga. Hiⁿ-sha´-a-xthi, Slayer-of-a-Caddo. Also Zhiⁿ-ga´-ga-hi-ge, Young-chief. This name may be used by permission to honor a child. Husband of Xu-tha´-da-wiⁿ of the Ṭsi´-zhu Wa-noⁿ. Hoⁿ´-ga, The-sacred-one. A special name for the dark-plumaged immature golden eagle, t

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ṬSI´-ZHU DIVISION Ṭsi´-zhu Wa-noN Gens

Çoⁿ-dse-u´-gthiⁿ, Dweller-in-upland-forest. (Not Ni´-ḳi-e.) Also We´-thiⁿ-ga-xe, Maker-of-straps. Refers to the office of this gens of ceremonially making the captive straps for the warriors of a war party. Husband of Moⁿ-zhoⁿ-dsi-i-ṭa of the Ṭsi´-zhu Wa-shta-ge gens. Ga-hi´-ga-zhi, Not-a-chief. A chief could not be chosen from this gens because its office has to do with war. Son of Mi´-ṭse-xi-hoⁿ-ga, wife of O-ḳi´-ça. Ho´-ça-zhiⁿ-e, Young-strong-voice. (Married to a white woman.) Hoⁿ´-ga-ha-bi,

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ÇiN´-dse-a-gthe (Wearers-of-locks)

Moⁿ-iⁿ´-ḳa-u-ga-hni. (Meaning obscure.) Son of U-hoⁿ´-ge-u-zhoⁿ and Gia´-çoⁿ-ba. Ni-oⁿ´-ba-giu-e. (Meaning obscure.) Son of U-hoⁿ´-ge-u-zhoⁿ and Gia´-çoⁿ-ba. U-hoⁿ´-ge-u-zhoⁿ, Lies-at-the-end. Also Shoⁿ´-ge-thi-hi, Dog-scarer. Refers to the dog, one of the life symbols of the gens. Wa-hiu´-tha-zhu, Bone-gnawer. Refers to the habit of the dog. Son of U-hoⁿ´-ge-u-zhoⁿ and Gia´-çoⁿ-ba. Wa-ḳoⁿ´-da-noⁿ-p̣a-iⁿ, The-god-who-is-feared. Refers to the constellation, Canis Major, the life symbol of this ge

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Ṭsi´-zhu Wa-shta-ge

Special kinship terms and names of the first three sons and the first three daughters in a family of the Ṭsi´-zhu Wa-shta-ge gens, as given by Btho´-ga-hi-ge. 1. Iⁿ-gthoⁿ´. Wa-ṭsi´-da. (Meaning obscure.) 2. Kshoⁿ´-ga. Ni´-wa-the, Life-giver. Refers to the office of the gens to give the word that a captive shall live and not be killed. 3. Ka´-zhiⁿ-ga. Moⁿ´-ça-noⁿ-pa-i. (Meaning obscure.) 1. Mi´-na. Xi-tha´-da-wiⁿ, Good-eagle. 2. Wi´-he. Moⁿ´-çi-ṭse-xi, Sacred-arrowshaft. 3. A-çin´-ga. Moⁿ-zhoⁿ´-d

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Ṭse-do´-ga IN-dse Gens

Hoⁿ´-ga-ha-bi, Taken-for-a-Hoⁿ´-ga. Refers to a mythical story in which it is said that the Wa-zha´-zhe mistook the Ṭsi´-zhu for the Hoⁿ´-ga on their first meeting. Hoⁿ´-ga-ha-bi. Son of Ṭse-do´-ga-iⁿ-dse and Wa-zha´-xe-iⁿ. Ṭse-do´-ga-iⁿ-dse, Buffalo-bull-face. Refers to the description given by the tribal messenger of the first buffalo he found. Husband of Wa-zha´-xe-iⁿ of the Ṭsi´-zhu Wa-shta-ge gens. Ṭse-p̣a-u´-thiⁿ-ga, Holder-of-the-buffalo-head. Refers to the butchering of the first buffalo

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Ṭse ThoN´-ḳa Gens

(Only one of this gens survives) Ṭse´-mi-ṭse-xi, Sacred-buffalo-woman. (In the Iⁿ-ḳe´-ça-be gens of the Omaha tribe.) Wife of Xu-tha´-p̣a of the Hoⁿ´-ga gens....

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Mi-ḳ’iN´ Gens

Special kinship terms and personal names of the first three sons and the first three daughters in a family of the Mi-ḳ’iⁿ´, Sun-carrier gens, as given by E-hiu´-gthe, a member of the gens. 1. Iⁿ-gthoⁿ´. Hoⁿ´-ga-ha-bi, Mistaken-for-a-Hoⁿ´-ga. 2. Kshoⁿ´-ga. Gthe-doⁿ´-ga-xe, Hawk-maker. 3. Ka´-zhiⁿ-ga. Mi´-hi-the, Sun-down; also, Mi´-hi-the-zhiⁿ-ga, Little-sun-down. 1. Mi´-na. Xu-tha´-da-wiⁿ, Good-eagle-woman. 2. Wi´-he. Mi´-doⁿ-a-bi, Sun-that-is-looked-at. 3. Çi´-ge or A-çiⁿ-ga. Mi-ḳ’iⁿ´-wiⁿ, Mi-ḳ

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HoN´ I-ni-ḳa-shi-ga (Night-people)

Special kinship terms and personal names of the first three sons and the first three daughters in a family of the Hoⁿ´ I-ni-ḳa-shi-ga gens, as given by Ni´-ḳa-thoⁿ-ba, a member of the gens. 1. Iⁿ-gthoⁿ´. Hoⁿ´-moⁿ-iⁿ, Moves-in-the-night. 2. Kshon´-ga. Ṭsi´-zhu-u-thu-ha-ge, Last-in-the-order-of-the-Ṭsi´-zhu. 3. Ka´-zhiⁿ-ga. Hoⁿ´ga-i-ṭa-zhi, Not-of-the-Hoⁿ´-ga. Also Hoⁿ´-ba-hiu, Day-comes. 1. Mi´-na. Mi´-ṭse-xi, Mi´-na-the-favorite. 2. Wi´-he. Hoⁿ-wa´-k’u, Night-woman. 3. Çi´-ge or A-çiⁿ´-ga, E-noⁿ

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Ni´-ḳa-Wa-ḳoN-da-gi (Men of Mystery)

Special kinship terms and personal names of the first three sons and first three daughters in a family of this gens. The thunder is the life symbol of this gens. 1. Iⁿ-gthoⁿ´. Gthe-doⁿ´-ṭse-ga, New-hawk. Refers to the reconsecration of the hawk, the symbol of courage of the warrior. Also Gthe-doⁿ-xo-e, Gray-hawk. Refers to the grayish appearance of the hawk when it is painted afresh at a ceremony. 2. Kshoⁿ´-ga. Gthe-doⁿ´-çka, White-hawk. Refers to the whitish appearance of the hawk when freshly

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Tho´-xe Gens

Special kinship terms and personal names of the first three sons and the first three daughters in a family of the Tho´-xe gens, as given by Saucy-calf. 1. Iⁿ-gthoⁿ´. Ḳoⁿ´-çe-wa-e. (Meaning obscure.) 2. Kshoⁿ´-ga. Hiⁿ-ba´-sda, Sheds-his-hair. Refers to the shedding of hair by the buffalo. 3. Ḳa´-zhiⁿ-ga. Ṭse-zhiⁿ´-hoⁿ-ga, Sacred-calf. 1. Mina. Doⁿ´-a-bi, Gazed-upon. Also Tho´-xe-wiⁿ, Tho´-xe-woman. 2. Wi´-he. P̣a-hiu´-thi-shoⁿ, Shaggy-head. 3. Çi´-ge, or A-çiⁿ´-ga. Ṭse-mi´-çi, Brown-buffalo-woman

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