THE ₵ATADA GENS.
§ 41. This gen occupies the fourth place in the tribal circle, being between the Hañga and the [K]anze. But, unlike the other gentes, its subgentes have separate camping areas. Were it not for the marriage law, we should say that the ₵atada was a phratry, and its subgentes were gentes. The present leaders of the gens are [P]edegahi of the Wajiñga-¢atajĭ and Cyu-jiñga of the Wasabe-hit`ajĭ. When on the hunt the four subgentes pitch their tents in the following order in the tribal circle: 1. Wasabe-hit`ajĭ 2. Wajiñga ¢atajĭ 3. [T]e-da-it`ajĭ 4. [K]e-`in. The Wasabe-hit`ajĭ are related to the Hañga on the one hand and to the Wajiñga-¢atajĭ on the other. The latter in turn, are related to the [T]e-da-itajĭ these are related to the [K]e-`in; and the [K]e-`in and [K]anze are related.
THE WASABE-HIT`AJĬ SUBGENS.
§ 42. The name of this subgens is derived from three words: wasabe, a black bear; ha, a skin; and it`ajĭ, not to touch; meaning "Those who do not touch the skin of a black bear." The writer was told in 1879, that the uju, or principal man of this subgens, was Icta-duba, but La Flèche and Two Crows, in 1882, asserted that they never heard of an "uju" of a gens.
TENT OF AGAHA-WACUCE.
Taboo.—The members of this subgens are prohibited from touching the hide of a black bear and from eating its flesh.
Mythical origin.—They say that their ancestors were made under the ground and that they afterwards came to the surface.
§ 43. Plate II is a sketch of a tent which belonged to Agaha-wacuce, the father of [P]a¢in-nanpajĭ. Hupe¢a's father, Hupe¢a II, owned it before Agaha-wacuce obtained it. The circle at the top representing a bear's cave, is sometimes painted blue. Below the zigzag lines (representing the different kinds of thunders?) are the prints of bear's paws. This painting was not a nikie but the personal "qube" or sacred thing of the owner. The lower part of the tent was blackened with ashes or charcoal.
§ 44. Style of wearing the hair.—Four short locks are left on the head, as in the following diagram. They are about 2 inches long.
Fig. 18.—Wasabe-hit`ajĭ style of wearing the hair.
Birth-names of boys.—[P]a¢in-nanpajĭ gave the following: The first son is called Young Black bear. The second, Black bear. The third, Four Eyes, including the true eyes and the two spots like eyes that are above the eyes of a black bear. The fourth, Gray Foot. The fifth, Cries like a Raccoon. (La Flèche said that this is a Ponka name, but the Omahas now have it.) The sixth, Nídahan, Progressing toward maturity (sic). The seventh, He turns round and round suddenly (said of both kinds of bears).
§ 45. Sections of the subgens.—The Wasabe-hit`ajĭ people are divided into sections. [P]a¢in-nanpajĭ and others told the writer that they consisted of four divisions: Black bear, Raccoon, Grizzly bear, and Porcupine people. The Black bear and Raccoon people are called brothers. And when a man kills a black bear he says, "I have killed a raccoon." The young black bear is said to cry like a raccoon, hence the birth-name Miʞa-xage. The writer is inclined to think that there is some foundation for these statements, though La Flèche and Two Crows seemed to doubt them. They gave but two divisions of the Wasabe-hit`ajĭ and it may be that these two are the only ones now in existence, while there were four in ancient times. The two sections which are not doubted are the Wasabe-hit`ajĭ proper, and the Quʞa, i. e., the Raccoon people.
When they meet as a subgens, they sit thus in their circle: The Wasabe-hit`ajĭ people sit on the right of the entrance, and the Quʞa have their places on the left. But in the tribal circle the Quʞa people camp next to the Hañga Keepers of the Sacred Pole, as the former are the servants of the Hañga. The leader of the Quʞa or Singers was himself the only one who acted as quʞa, when called on to serve the Hañga. [P]a¢in-nanpajĭ's half-brother, Hupe¢a, commonly styled [T]e-da-u¢iqaga, used to be the leader. Since the Omahas have abandoned the hunt, to which this office pertained, no one has acted as quʞa; but if it were still in existence, the three brothers, Dangerous, Gihajĭ, and Man-¢i`u-ke, are the only ones from whom the quʞa could be chosen.
Quʞa men.—Dried Buffalo Skull. Dangerous. Gihajĭ. Black bear. Paws the Ground as he Reclines. Young (black bear) Runs. Mandan. Hupe¢a. Laugher. Maqpiya-qaga. [T]añga-gaxe. Crow's Head. Gray Foot. J. La Flèche said that Hupe¢a, Laugher, Maqpiya-qaga, and [T]añga-gaxe were servants of the Elk gens; but [P]a¢in-nanpajĭ, their fellow-gentile, places them among the Quʞa. (See § [143].)
In the tribal circle the Wasabe-hit`ajĭ proper camp next to the Wajiñga-¢atajĭ. These Wasabe-hit`ajĭ are the servants of the Elk people, whom they assist in the worship of the thunder-god. When this ceremony takes place there are a few of the Quʞa people who accompany the Wasabe-hit`ajĭ and act as servants. These are probably the four men referred to above. Though all of the Wasabe-hit`ajĭ proper are reckoned as servants of the Wejincte, only two of them, [P]a¢in-nanpajĭ and Sida-man¢in, take a prominent part in the ceremonies described in §§ [23], [24]. Should these men die or refuse to act, other members of their Section must take their places.
Wasabe-hit`ajĭ men.—He who fears not the sight of a Pawnee. White Earth River. Four Eyes (of a black bear). Without Gall. Progressing toward maturity. Visible (object?). Gaxekati¢a.
Quʞa and Wasabe-hit`ajĭ women.—Danabi. Danama. Land Female. Minhupeg¢e. Min-ʇaninge. She who is Coming back in sight. Wetanne. Wete win.
THE WAJINGA ¢ATAJĬ SUBGENS.
§ 46. This name means, "They who do not eat (small) birds." They can eat wild turkeys, all birds of the minxa or goose genus, including ducks and cranes. When sick, they are allowed to eat prairie chickens. When members of this subgens go on the warpath, the only sacred things which they have are the g¢edan (hawk) and nickucku (martin). (See § [196].)
Style of wearing the hair.—They leave a little hair in front, over the forehead, for a bill, and some at the back of the head, for the bird's tail, with much over each ear, for the wings. La Flèche and Two Crows do not deny this; but they know nothing about it.
Curious custom during harvest.—These Wajiñga-¢atajĭ call themselves "The Blackbird people." In harvest time, when the birds used to eat the corn, the men of this subgens proceeded thus: They took some corn, which they chewed and spit around over the field. They thought that such a procedure would deter the birds from making further inroads upon the crops.
Wackan-man¢in of this subgens keeps one of the great wa¢ixabe, or sacred bags, used when a warrior's word is doubted. (See § [196].)
§ 47. Sections and subsections of the subgens.—Waniʇa-waqě of the [T]a-da gens told me that the following were the divisions of the Wajiñga-¢atajĭ but La Flèche and Two Crows deny it. It may be that these minor divisions no longer exist, or that they were not known to the two men.
I.—Hawk people, under Standing Hawk.
II.—Mañg¢iqta, or Blackbird people, under Wajina-gahige. Subsections: (a) White heads. (b) Red heads. (c) Yellow heads. (d) Red wings.
III.—Mañg¢iqta-qude, Gray Blackbird (the common starling), or Thunder people, under Wa¢idaxe. Subsections: (a) Gray Blackbirds. (b) Meadow larks. (c) Prairie-chickens; and, judging from the analogy of the Ponka Hisada, (d) Martins.
IV.—Three subsections of the Owl and Magpie people are (a) Great Owls. (b) Small Owls. (c) Magpies.
§ 48. Birth-names of boys.—The first son was called, Mañg¢iqta, Blackbird. The second, Red feathers on the base of the wings. The third, White-eyed Blackbird. The fourth, Dried Wing. The fifth, Hawk (denied by La Flèche). The sixth, Gray Hawk. The seventh, White Wings. This last is a Ponka name, according to La Flèche and Two Crows.
Wajiñga-¢atajĭ men.—Red Wings. Chief who Watches over (any thing). Becomes Suddenly Motionless. Poor man. Standing Hawk. He from whom they flee. Rustling Horns. Scabby Horns. The one Moving towards the Dew (?). White or Jack Rabbit. Gray Blackbird. White Blackbird. Four Hands (or Paws). Ni-¢actage. Yellow Head (of a blackbird). Fire Chief. Coyote's Foot. Buffalo bull Talks like a chief. Bad temper of a Buffalo bull. White Buffalo in the distance. Hominy (a name of ridicule). He who continues Trying (commonly translated, "Hard Walker"). He who makes the crackling sound "Gh+!" in thundering. Bird Chief.
Wajiñga-¢atajĭ women.—(Female eagle) Is Moving On high. Moon in motion during the Day. Turning Moon Female. Mindacan-¢in. Mintena. Visible one that Has returned, and is in a Horizontal attitude.
THE [T]E-[P]A-IT`AJĬ SUBGENS.
§ 49. These are the Eagle people, and they are not allowed to touch a buffalo head. (See Iñke-sabě gens, §§ [30], [32].) The writer was told that their uju or head man in 1879 was Mañge-zi.
He who is the head of the Niniba t`an, Keepers of a (Sacred) Pipe, has duties to perform whenever the chiefs assemble in council. (See Sacred Pipes, § [18].)
The decoration of the tents in this subgens resemble those of the Iñke-sabě.
§ 50. Birth names of boys.—The first was called Dried Eagle. [P]a¢in-nanpajĭ said that this really meant "Dried buffalo skull;" but La Flèche and Two Crows denied this, giving another meaning, "Dried Eagle skin." The second was Pipe. The third, Eaglet. The fourth, Real Bald Eagle. The sixth, Standing Bald Eagle. The seventh, He (an eagle) makes the ground Shake suddenly by Alighting on it.
§ 51. Sections of the Subgens.—Lion gave the following, which were doubted by La Flèche and Two Crows. I. Keepers of the Pipe, or Workers, under Eaglet. II. Under The-Only-Hañga are Pidaiga, Wadjepa, and Manze-guhe. III. Under Real Eagle are his son, Eagle makes a Crackling sound by alighting on a limb of a tree, Wasaapa, Gakie-man¢in, and Tcaza-¢iñge. IV. To the Bald Eagle section belong Yellow Breast and Small Hill. The Omahas reckon three kinds of eagles, the white eagle, the young white eagle, and the spotted eagle. To these they add the bald eagle, which they say is not a real eagle. These probably correspond with the sections of the [T]e-[p]a-it`ajĭ.
THE [K]E-`In, OR TURTLE SUBGENS.
§ 52. This subgens camps between the [T]e-[p]a-it`ajĭ and the [K]anze, in the tribal circle. Its head man in 1879 was said to be [T]enuga-jan-¢iñke. [K]e`in means "to carry a turtle on one's back." The members of this subgens are allowed to touch or carry a turtle, but they cannot eat one.
Style of wearing the hair.—They cut off all the hair from a boy's head, except six locks; two are left on each side, one over the forehead, and one hanging down the back, in imitation of the legs, head, and tail of a turtle. La Flèche and Two Crows did not know about this, but they said that it might be true.
Decoration of the tents.—The figures of turtles were painted on the outside of the tents. (See the Iñke-sabě decorations, §§ [30]-[32].)
Curious custom during a fog.—In the time of a fog the men of this subgens drew the figure of a turtle on the ground with its face to the south. On the head, tail, middle of the back, and on each leg were placed small pieces of a (red) breech-cloth with some tobacco. This they imagined would make the fog disappear very soon.
§ 53. Birth names of boys.—The first son was called He who Passed by here on his way back to the Water; the second, He who runs very swiftly to get back to the Water; the third, He who floats down the stream; the fourth, Red Breast; the fifth, Big Turtle; the sixth, Young one who carries a turtle on his back; the seventh, Turtle that kicks out his legs and paws the ground when a person takes hold of him.
Sections of the subgens.—Lion gave the following as sections of the [K]e-`in, though the statement was denied by La Flèche and Two Crows. "The first section is Big Turtle, under [P]ahe-ʇa[p]`ě, in 1878. The second is Turtle that does not flee, under Cage-skă or Nistu-man¢in. The third is Red-breasted Turtle, under [T]enuga-jan-¢iñke. The fourth is Spotted Turtle with Red Eyes, under Ehnan-juwag¢e."
Turtle men.—Heat makes (a turtle) Emerge from the mud. (Turtle) Walks Backward. He Walks (or continues) Seeking something. Ancestral Turtle. Turtle that Flees not. (Turtle that) Has gone into the Lodge (or Shell). He alone is with them. He Continues to Tread on them. Turtle Maker. Spotted Turtle with Red Eyes. Young Turtle-carrier. Buzzard. He who Starts up a Turtle.
One of the women is Egg Female.
THE [K]AnZE GENS.
§ 54. The place of the [K]anze or Kansas gens is between the [K]e-`in and the Man¢iñka-gaxe in the tribal circle. The head man of the gens who was recognized as such in 1879 was Zanzi-mande.
Taboo.—The [K]anze people cannot touch verdigris, which they call "wase-ʇu," green clay, or "wase-ʇu-qude," gray-green clay.
Being Wind people, they flap their blankets to start a breeze which will drive off the musquitoes.
Subgentes.—La Flèche and Two Crows recognize but two of these: Keepers of a Pipe and Wind People. They assign to the former Majanha¢in, Majan-kide, &c., and to the latter Wajin-¢icage, Zanzi-mandě, and their near kindred. But Lion said that there were four subgentes, and that Majanha¢in was the head man of the first, or Niniba t`an, which has another name, Those who Make the Sacred tent. He gave Wajin-¢icage as the head man of the Wind people, Zanzi-mandě as the head of the third subgens, and Majan-kide of the fourth; but he could not give the exact order in which they sat in their gentile circle.
A member of the gens told the writer that Four Peaks, whom Lion assigned to Zanzi-mandě's subgens, was the owner of the sacred tent; but he did not say to what sacred tent he referred.
Some say that Majanha¢in was the keeper of the sacred pipe of his gens till his death in 1879. Others, including Frank La Flèche, say that Four Peaks was then, and still is, the keeper of the pipe.
According to La Flèche and Two Crows, a member of this gens was chosen as crier when the brave young men were ordered to take part in the sham fight. (See § [152].) "This was Majanha-¢in" (Frank La Flèche).
§ 55. Names of Kansas men.—Thick Hoofs. Something Wanting. Not worn from long use. He only is great in his own estimation. Boy who talks like a chief. Young one that Flies [?]. He Lay down On the way. Young Beaver. Two Thighs. Brave Boy. Kansas Chief. Young Kansas. Making a Hollow sound. Gray Cottonwood. The one Moving toward the Land. He who shot at the Land. Young Grizzly bear. White Grizzly bear near at hand. He started suddenly to his feet. Heartless. Chief. Four Peaks. Hair on the legs (of a buffalo calf takes) a withered appearance. Swift Wind. Wind pulls to pieces. He Walks In the Wind. Buffalo that has become Lean again. Lies at the end. Young animal Feeding with the herd. He who makes an object Fall to pieces by Punching it. Blood. He who makes them weep. Bow-wood Bow.
Names of Kansas women.—Kansas Female. Moon that Is traveling. Ancestral or Foremost Moon. Moon Moving On high. Last [?] Wind. Wind Female. Coming back Gray.
THE MAn₵IÑKA-GAXE GENS.
§ 56. This gens, which is the first of the Ictasanda gentes, camps next to the [K]anze, but on the opposite side of the road.
The chief of the gens is Cañge-skă, or White Horse, a grandson of the celebrated Black Bird.
The name Man¢iñka-gaxe means "the earth-lodge makers," but the members of this gens call themselves the Wolf (and Prairie Wolf) People.
Tradition.—The principal nikie of the Man¢iñka-gaxe are the coyote, the wolf, and the sacred stones. La Flèche and Two Crows say that these are all together. Some say that there are two sacred stones, one of which is red, the other black; others say that both stones have been reddened. (See § [16].) La Flèche and Two Crows have heard that there were four of these stones; one being black, one red, one yellow, and one blue. (See the colors of the lightning on the tent of Agaha-wacuce, § [43].) One tradition is that the stones were made by the Coyote in ancient days to be used for conjuring enemies. The Osage tradition mentions four stones of different colors, white, black, red, and blue.
Style of wearing the hair.—Boys have two locks of hair left on their heads, one over the forehead and another at the parting of the hair on the crown. Female children have four locks left, one at the front, one at the back, and one over each ear. La Flèche and Two Crows do not know this, but they say that it may be true.
§ 57. Subgentes.—La Flèche and Two Crows gave but two of these: Keepers of the Pipe and Sacred Persons. This is evidently the classification for marriage purposes, referred to in § [78]; and the writer is confident that La Flèche and Two Crows always mean this when they speak of the divisions of each gens. This should be borne in mind, as it will be helpful in solving certain seeming contradictions. That these two are not the only divisions of the gens will appear from the statements of Lion and Cañge-skă, the latter being the chief of the gens. Cañge-skă said that there were three subgentes, as follows: 1. Qube (including the Wolf people?). 2. Niniba t`an. 3. Min´xa-san wet`ájĭ. Lion gave the following: 1. Mi´ʞasi (Coyote and Wolf people). 2. In´`ě waqúbe, Keepers of the Sacred Stones. 3. Niníba t`an. 4. Min´xa-san wet`ájĭ. According to Cañge-skă, Qube was the name given to his part of the gens after the death of Black Bird; therefore it is a modern name, not a hundred years old. But In´`ě-waqúbe points to the mythical origin of the gens; hence the writer is inclined to accept the fourfold division as the ancient one. The present head of the Coyote people is [T]aqie-tig¢e, whose predecessor was Hu-¢agebe. Cañge-skă, of the second subgens, is the successor of his father, who bore the same name. Uckadajĭ is the rightful keeper of the Sacred Pipe, but as he is very old Cantan-jiñga has superseded him, according to [P]a¢in-nanpajĭ. Minxa-skă was the head of the Minxa-san wet`ajĭ, but Mañga`ajĭ has succeeded him. The name of this last subgens means "Those who do not touch swans," but this is only a name, not a taboo, according to some of the Omahas.
Among the Kansas Indians, the Manyiñka-gaxe people used to include the Elk gens, and part of the latter is called, Min´xa únikacinga, Swan people. As these were originally a subgens of the Kansas Manyiñka-gaxe, it furnishes another reason for accepting the statement of Lion about the Omaha Minxa-san-wet`ajĭ.
§ 58. Birth-names of boys.—[P]a¢in-nanpajĭ gave the following, but he did not know their exact order: He who Continues to Travel (denied by the La Flèche and Two Crows). Little Tail (of a coyote). Sudden Crunching sound (made by a coyote or wolf when gnawing bones). (Coyote) Wheels around suddenly. (Coyote) Stands erect very suddenly. Surly Wolf.
Names of men. I. Wolf subgens.—Sudden crunching sound. Wacicka. Continues Running. Wheels around suddenly. The Standing one who is Traveling. (Wolf) Makes a sudden Crackling sound (by alighting on twigs or branches). Ghost of a Grizzly bear. Stands erect Very suddenly. Little Tail. Young Traveler. He who Continues to Travel, or Standing Traveler. Standing Elk. Young animal Feeding or grazing with a herd. II. In`ě-waqube subgens.—White Horse. Ancestral Kansas. Thunder-god. Village-maker. Brave Second-son. Black Bird (not Blackbird). Big Black bear. White Swan. Night Walker. He whom they Reverence. Big Chief. Walking Stone. Red Stone. [P]a¢in-nanpajĭ said that the last two names were birth-names in this subgens. III. Niniba-t`an subgens.—He who Rushes into battle. Young Wolf. Saucy Chief. IV. Swan subgens.—He whom an Arrow Fails to wound. Willing to be employed. A member of this gens, Tailless Grizzly bear, has been with the Ponkas for many years. His name is not an Omaha name.
Names of women.—Hawk-Female. New Hawk-Female. Miacte-ctan, or Miate-ctan. Min-miʇega. Visible Moon. (Wolf) Stands erect. White Ponka in the distance. Ponka Female. She who is Ever Coming back Visible. Eagle Circling around. Wate win.