[13] The Osages have an account of the origin of corn, etc., in one of their sacred songs preserved in their secret society. They do not allow their young men to learn these songs. The writer has an abstract of this account obtained from one of the Osage chiefs. It takes four days or nights to tell or chant the tradition of any Osage gens.
[14] None of the questions answered by Frank La Flèche were asked by the writer while Joseph La Flèche and Two Crows were in Washington; it was not till he heard Miss Fletcher's article on the Dakota sun-dance that it occurred to him that similar customs might have been practiced by the Omahas in this Hede-watci.
[15] This word "ujeʇi" appears to be the Dakota "otceti," fire-place, expressed in Omaha notation. As the household fire-place is in the center of the lodge, so the tribal fire-place was in the center of the tribal circle.
[16] Frank Fa Flèche said that the two pipes used in the Hede-watci were the weawan, from which the ducks' heads were removed, and instead of them were put on the red pipe bowls of the sacred pipes. (See § [30].)
[17] The fat on the outside of the stomach of a buffalo or domestic cow.
[18] Known among the Kansas as the Ilucka, and among the Osages as the Iñʞ¢ŭncka.
[19] Yarn of various colors interw7022 oven.
[20] In the Osage tradition, corn was derived from four buffalo bulls. See §§ [31], [36], [123], and [163].
[21] The Kansas have the Makan jüdje, Red Medicine, and the Osages the Makan ᴐüʇe watsin, Red Medicine Dance. The leader of the latter is a man. The Kansas used to have the Wase jide a¢in-ma.
[22] The Indians also broke up gambling with cards, but it has been resumed, as the police have not the power to punish the offenders.