§ 55. When there is a “blizzard,” the other Kansa beg the members of the Tcihaciⁿ or Kaⁿze gens to interpose, as they are Wind people.

“[M]i´tcigu-e´,haⁿ´baya´likŭⁿ´blaeyau´.Ciñ´gajiñ´gayi´takik’ŭⁿ´yakiye´tceau´[64],a´beau´.”i.e., “They say,
O grandfather,daygoodI desireindeed.Childyouryou cause him to
be decorated (or
painted)		will.they
say		.

‘O grandfather (said to one of the Kaⁿze gens), I wish good weather. Please cause one of your children to be decorated!’” Then the youngest son of one of the Kaⁿze men, say one over 4 feet high, is chosen for the purpose, and painted with red paint (I´gamaⁿ jü´dje i´kik’ŭⁿ´kiya´be au). The youth rolls over and over in the snow and reddens it for some distance all around him. This is supposed to stop the storm.

GOVERNMENTAL INSTRUMENTALITIES.

§ 56. Among the Omaha governmental instrumentalities which are “Wakandaʇaȼicaⁿ” are the chiefs, the keepers of the three sacred tents, the keepers of the sacred pipes, the gentes, sub-gentes, and taboos, none of which can be regarded as fetiches, and the following which appear to be fetiches: The sacred pipes (including the war pipes of the Elk gens, the two peace pipes kept by the Iñke-sabĕ gens, the mysterious objects kept by the “keepers of the pipes” in the Ȼatada, [K]aⁿze, Maⁿȼiñka-gaxe, ┴e-sĭnde, ┴a-[p]a, and Ictasanda gentes, and the weawaⁿ or pipes used in the calumet dance), the sacred pole, the sacred hide of a white buffalo, the sacred arrows of divination, and the sacred clam shell of the Elk gens.[67]

§ 57. OMAHA AND PONKA TABOOS.

Buffalo skull not touched by—

Buffalo tongue not eaten by—