These objects are the sacred pole or "waq¢éxe," and the "ʇe-san´-ha." The decoration of the outside of each sacred tent is as follows: A cornstalk on each side of the entrance and one on the back of the tent, opposite the entrance. (Compare the ear of corn in the calumet dance. See §§ [123] and [163].)
Tradition of the sacred pole.—The "waq¢exe," "jan´ waqúbe," or sacred pole, is very old, having been cut more than two hundred years ago, before the separation of the Omahas, Ponkas, and Iowas. The Ponkas still claim a share in it, and have a tradition about it, which is denied by La Flèche and Two Crows. The Ponkas say that the tree from which the pole was cut was first found by a Ponka of the Hisada gens, and that in the race which ensued a Ponka of the Makan gens was the first to reach the tree. The Omahas tell the following:
At the first there were no chiefs in the gentes, and the people did not prosper. So a council was held, and they asked one another, "What shall we do to improve our condition?" Then the young men were sent out. They found many cotton-wood trees beside a lake, but one of these was better than the rest. They returned and reported the tree, speaking of it as if it was a person. All rushed to the attack. They struck it and felled it as if it had been a foe. They then put hair on its head, making a person of it. Then were the sacred tents made, the first chiefs were selected, and the sacred pipes were distributed.
The sacred pole was originally longer than it is now, but the lower part having worn out, a piece of ash-wood, about 18 inches long, has been fastened to the cotton-wood with a soft piece of cord made of a buffalo hide. The ash-wood forms the bottom of the pole, and is the part which is stuck in the ground at certain times. The cotton-wood is about 8 feet long.
Fig. 17.—The sacred pole.
A.—The place where the two pieces of wood are joined.
B.—The aqande-pa or hin-qpe-i¢iban, made of the down of the minxa (a swan. See the Man¢iñka gaxe gens.)
C.—The scalp, fastened to the top, whence the proper name, Nik'uminje, Indian-man's (scalp) couch.
Two Crows said that the pole rested on the scalp when it was in the lodge. The proper name, Min-wasan, referring to the minxasan or swan, and also to the aqande-pa (B). The proper name, "Yellow Smoke" (rather), "Smoked Yellow," or Cude-nazi, also refers to the pole, which has become yellow from smoke. Though a scalp is fastened to the top, the pole has nothing to do with war. But when the Omahas encounter enemies, any brave man who gets a scalp may decide to present it to the sacred pole. The middle of the pole has swan's down wrapped around it, and the swan's down is covered with cotton-wood bark, over which is a piece of ʇéha (buffalo hide) about 18 inches square. All the ʇeha and cord is made of the hide of a hermaphrodite buffalo. This pole used to be greased every year when they were about to return home from the summer hunt. The people were afraid to neglect this ceremony lest there should be a deep snow when they traveled on the next hunt.