In 1878 the following were the chiefs who met the agent in councils: G¢edan-najin and his brother, [P]ede-gahi, who were considered the head chiefs by some; Mantcu-nanba, of the Hañga; Gahige, of the Iñke-sabě; Mahin-¢iñge, of the Wejincte; Wackan-man¢in, the third ₵atada chief; Cañge-skă, Waniʇa-waqě, and Ibahanbi. The last three always appeared to stand together, forming a third party in the tribe, as opposed to the chiefs' party (to which the others belonged), and that of the young men or progressives.
§ 286. Omaha chiefs elected in March, 1880.—These were elected by an assembly of the whole tribe, in open council, and by a show of hands. All are of equal rank, there being no principal chiefs:
[P]ede-gahi (of the chiefs' party) and Nanpewa¢ě or Cyu-jiñga (of the young men's party), of the ₵atada (G¢edan-najin and Wackan-man¢in were deposed). Gahige (of the chiefs' party) and Duba-man¢in (of the young men's party), of the Iñke-sabě. [K]axe-¢anba, or Two Crows (of the young men's party), and Icta-basude (of the chiefs' party), of the Hañga. The latter was substituted for his aged father, Mantcu-nanba. The only Ictasanda chief elected was Cañge-skă, of the Man¢iñka-gaxe. Mahin-¢iñge, Waniʇawaqě, and Ibahanbi were ignored.
A few months later three more were elected: Sĭnde-xanxan instead of Waniʇa-waqě, of the [T]a-[p]a; Wahan-¢iñge, of the [T]e-sĭnde; and Ibahanbi, of the Ictasanda, making ten chiefs.
§ 287. Keepers of the sacred pipes.—These have been chiefs among the Ponkas, and it seems probable that they are reckoned as such among the Omahas. (See the account of the inauguration of Ponka chiefs, § [289].)
Though no council could be opened without their assistance, they were not allowed to take part in any of the deliberations. (See § [296].)
§ 288. Who can be elected chiefs.—As a rule, they must be such as have won a good reputation in the tribe. A generous man, one who has given more presents or feasts than his kinsmen, stands a chance of being elected a chief by and by. The presents, however, must be made to the poor and aged, of those who are not kinsmen. Sometimes a man is elected who has not led a good life; but they make him chief with the hope that the new responsibilities resting on him may sober him, and make him a wise man. Sometimes a man succeeds to the chieftainship through the efforts of some kinsman or affinity who is a chief or head chief.
Occasions of such elections.—The resignation or death of one of the principal chiefs; the resignation of both of the principal chiefs, or the resignation of one and the death of the other.
§ 289. Sacred or mysterious rites pertaining to the initiation or inauguration of chiefs.—(1). Among the Ponkas. Man`egahi, of the Hisada, told the following: Muxa-najin of the Wacabe, Ce-najin of the Makan, ₵a`egan of the Nuqe, Si-¢iñge of the Makan, Manze-si-ugadan (of the half-breed band), and Canugahi of the ₵ixida, carry the six sacred pipes four times around the tribal circle. Muxa-najin puts up a large tent (in the middle of the circle), unwraps the bundle containing the six pipes, and then the five other men accompany him around the circle.
The sacred pipes are feared by all except those who are to be made chiefs, sometimes four, five, or six men. These are outside (of their lodges), and as the old men come around, if they have agreed to become chiefs, they put the pipe-stems to their mouths, but they do not inhale any of the smoke. When the old men have gone around the fourth time the chiefs assemble in the large tent. The women and children stay outside or back of the circle, as they are afraid of the pipes. Even the horses are sent to the rear. When the chiefs elect enter the large tent they give many horses to the retiring chiefs. Then they put the pipes to their mouths and inhale the smoke, for if they should refuse to inhale it, they would die very soon thereafter, before the end of the year.