§ 160. If one shoots a wild turkey or goose (minxa), another person standing near may run up and take the bird if he can get there first, without saying anything. The slayer cannot say, "Give it to me." He thinks that he can get the next one which he kills. The same rule applies to a raccoon. But when one catches a beaver in a trap he does not give it away.
§ 161. Trapping.—Since the coming of the white men the Omahas have been making small houses or traps of sticks about a yard long, for catching the miʞasi (prairie wolves), big wolves, gray foxes, and even the wild cat.
FISHING CUSTOMS.
§ 162. Before the advent of the white man the Omahas used to fish in two ways. Sometimes they made wooden darts by sharpening long sticks at one end, and with these they speared the fish. When the fish appeared on the surface of the water they used to shoot them with a certain kind of arrows, which they also used for killing deer and small game. They spoke of the arrows as "násize gáxe," because of the way in which they were prepared. No arrowheads were used. They cut the ends of the shafts to points; then about four inches of the end of each arrow next the point was held close to a fire, and it was turned round and round till it was hardened by the heat.
Since the coming of the whites, the Omahas have learned to make fishing-lines of twisted horsehair, and these last a long time. They do not use sinkers and floats, and they never resort to poison for securing the fish. Both Ponkas and Omahas have been accustomed to fish as follows in the Missouri River: A man would fasten some bait to a hook at the end of a line, which he threw out into the stream, after securing the other end to a stake next the shore; but he took care to conceal the place by not allowing the top of the stick to appear above the surface of the water. Early the next morning he would go to examine his line, and if he went soon enough he was apt to find he had caught a fish. But others were on the watch, and very often they would go along the bank of the river and feel under the water for the hidden sticks, from which they would remove the fish before the arrival of the owner of the lines.
Hú-bigide, weirs or traps for catching fish.—La Flèche and Two Crows do not think that this was an ancient practice. Children now catch fish in this manner. They take a number of young willows of the species called "¢íxe-sagi," or hard willow, and having bent them down, they interlace them beneath the surface of the water. When the fish attempt to force their way through they are often caught in the interstices, which serve as meshes. But if the fish are large and swim on the surface they can leap over and escape.
The Omahas eat the following varieties of fishes: ʇúzě, or Missouri catfish; hu-í-buʇa, "round-mouthed-fish," or buffalo-fish; hu-hin´pa, or sturgeon; hú-[p]a-néde, "long-nosed fish," or gar; and the hu-g¢éje, or "spotted fish." The last abounds in lakes, and is generally from 21/2 to 3 feet long. It has a long nose.
CULTIVATION OF THE GROUND.
§ 163. This is regulated by the Hañga gens, as corn and the buffalo meat are both of great importance, and they are celebrated in the sacred songs of the Hañga when the feast is made after the offering of the buffalo hearts and tongues. (§ [143].)
Corn is regarded as a "mother" and the buffalo as a "grandfather." In the Osage tradition corn was bestowed on the people by four buffalo bulls. (See Calumet dance, § [123], and several myths, in Part I, Contributions to N. A. Ethnology, Vol. VI.)