Fig. 22.—The Dakota style of tobacco-pouch used by the Omahas in the Pipe dance.
§ 123. When the pipes are rested against the forked stick, the heads of the ducks are placed next the ground. A short distance from the pipes are two sticks connected with an ear of corn, which is sacred. It must be a perfect ear; the grains must not be rough or shriveled. If grains are wanting on one row or side, the ear is rejected. All the people eat the corn, so it is regarded as a mother. (See § [163].)
These sticks are reddened with wase-jide-nika, or Indian red. The longer stick, which is nearer the pipes, is stuck about four inches into the ground, and projects a few inches above the ear of corn. The other stick is fastened to the opposite side of the ear of corn; the top of it is on a line with the top of the ear, and the bottom extends a short distance below the bottom of the ear, but it does not reach to the ground. The ear of corn is held between the sticks by "ʇahá¢isan´," which is wrapped around them all. This fastening is made of the plaited or braided hair taken from the head of a buffalo. An eagle plume (hinqpe) is fastened with sinew to the top of the smaller stick. The lower part of the ear of corn is white, and the upper part is painted green.
Fig. 23.—The positions of the pipes, the ear of corn, etc.
§ 124. Feasting and singing.—The next morning before sunrise some of the visitors sing as a signal for the people to arise and assemble. Before they sing the áwani amá say to them, "Come, O fathers, sing ye." They do not sing over an hour, perhaps not quite so long. When the men begin to sing the pipes are taken from their support, and are not returned till the singing is concluded. The singing is inside the lodge, as they sit around the fire. They sing again after breakfast, a third time in the afternoon, and once more at night. This generally continues for two days, during which time the visitors are feasted. Sometimes they continue the feasts for three days.
Gifts bestowed.—The day after the feasts, which is generally the third day, the principal visitor gives presents to his host, who collects all of the people of his village or tribe. He addresses the chiefs, saying, "My father has brought these things to me." Then he gives the presents to the chiefs. The pile of gifts is often about four feet high. One or more of the chiefs then speak to the young men who accompany them, "These things are given to you. Do with them as you please. Give them to whom you desire to present them." Presently one young man arises and says, "I will give a horse to my father," meaning the principal visitor. He is followed by another, and so on, till all have spoken who have a desire to make presents. Some of the young men give many horses to the visitors. When the principal chief sees that enough horses have been given in equal numbers to each visitor he says, "Come, cease ye." Then the chiefs imitate the young men in giving presents to the visitors, taking care to give none of them a larger share than the rest. This exchange of presents consumes the entire day. The principal visitor has the right to distribute the horses among his party.
Fig. 24.—Decoration of the child's face.
§ 125. The dance.—The next day two of the servants of the principal visitor are selected to do the dancing. They must be men who are "ckan´ ¢ipí," i. e., skillful in imitating the movements and acts of the war eagle, its flying, etc. When it is windy a screen is set up, but when it is calm there is none. Before the dance is begun the man for whom the ceremony is made leads his son or daughter to his visitors, saying, "¢é á¢awan´ te hă´," Please dance for this one. But the parent does not bring the child by himself; one of the dancers always goes for the child, and must carry it on his back to the lodge where the dancers are staying. When one of the men came to the house of Mr. La Flèche for his daughter Susette, she was very small and so was afraid of the man, and refused to go with him. So her mother's mother carried her part of the way, and then the man took her to the lodge. After the father has addressed the visitors the child is caused to sit with the members of the dancing party. Its face is painted red, and over that is painted in blue, the hañga ʞi`anze, and a stripe down the nose.[11] An eagle plume or hinqpe is placed in its hair. The child receives clothing from the principal visitor, if he has it; but if has none, another member of the party gives the clothing. Then the adopting father says to the child, "We give you a sacred thing. Do not have a bad heart. We make you sacred, we set you apart. We have received this custom from Wakanda. We give you a sign, and henceforth no one can say that you are poor."