There must never be more than one person in a gens bearing any particular male name.
[4] Probably Qi¢a-hin, as the Osages have Qü¢a-hin, Eagle Feathers.
[5] This agrees substantially with the Osage custom.
[6] These names are found in the corresponding Ponka gens, the Wajaje or Osage, a reptile gens.
[7] Many names have been omitted because an exact translation could not be given, though the references to certain animals or mythical ancestors are apparent. It is the wish of the writer to publish hereafter a comparative list of personal names of the cognate tribes, Omahas, Ponkas, Osages, Kansas, and Kwapas, for which considerable material has been collected.
[8] The writer knew a head chief that had four wives.
[9] Frank La Flèche said that he had seen three heads of wajïñga[p]a on one pipe, and that the number varied from one to six. There was no part of the neck of the bird, and the lower mandible was removed. In this respect only the above figure does not represent the Omaha pipe.
[10] This is the regular Omaha style. The above figure shows the Dakota style. One of this kind was given to Frank La Flèche by an Omaha to whom he had given a horse.
[11] The hañge ʞi`anze for the child in the calumet dance differs somewhat from that used by the chiefs and other adults. In the former the stripes next the mouth are wanting, and, instead, is painted the stripe down the nose.
[12] These directors were not necessarily Iñke-sabě men. The wacabe and pipe were always abandoned when the people were about to return home. The order of ceremonies varied. Sometimes the sacred pole was anointed after the first herd of buffaloes had been surrounded. In that case the abandonment of the wacabe and pipe was postponed awhile. Sometimes they were abandoned before the pole was anointed; and sometimes they were retained till the end of the Hede-watci. They were abandoned during the day. The pipe was fastened across the middle of the wacabe, which was stuck into the ground on a hill.