FIG. 37.—Kansa camping circle.

Among the Omaha the Yata people are those who camp on the yata or left side of the tribal circle; the Ictŭñga people, those who camp on the Ictŭñga or right side. The tribe is divided into seven phratries, or, as the Kansa style each, wayunmindan, (i.e., those who sing together), as follows:

Phratries	Gentes	Subgentes
I	1. Manyiñka, Earth, or Earth-lodge-makers.	a, Manyinka tañga, Large earth. b, Manyiñka gaxe,&Manyiñka jiñga, Small earth.
II	2. Ta, Deer, or Wajaje, Osage.	a, Taqtci, Real deer. b, Ta yatcajĭ, Eats-no-deer, or Ta ts'eyĕ, Kills-deer, or Wadjüta ts'eyĕ, Kills-quadrupeds.
III	3. Pañka, Ponka	a, Pañk unikacinga, Ponka people. b, Qŭndj-alan, Wear-red-cedar (-fronds)-on-their-heads.
III	4. Kanze, Kansa, or Tci hacin, Lodge-in-the-rear; Last-lodge.	a, Tadje unikacinga, Wind people, or Ak'a unikacinga, South-wind people, or Tci hacinqtci, Real Tci hacin, Camp-behind-all. b, Tadje jiñga, Small-wind, or Mannanhind-je, Makes-a breeze-near-the-ground.
III	5. Wasabe, Black bear.	a, Wasabĕqtci, Real Black-bear, or Sakŭn wayatce, Eats-raw (-food). b, Sindjalĕ, Wears-tails (locks of hair) -on-the-head.
I	6. Wanaxe, Ghost	Not learned.
IV	7. Ke k'in, Carries-a-turtle-on-his-back.	Not learned.
V	8. Min k'in, Carries-the-sun-on-his-back.	Not learned.
I	9. Ṵpan, Elk	a, Ṵpan-qtci, Real elk, or Mansanha, referring to the color of the fur. b, Sanhange, meaning unknown.
VI	10. Qüya, White eagle	a, Hüsada, Legs-stretched-out-stiff; Qüyunikacinga, White-eagle people. b, Wabin ijupye, Wade-in-blood; Wabin unikacinga, Blood people.
VI	11. Han, Night	a, Han nikacinga, Night people. b, Dakan manyin, Walks-shining (Star people?)
VII	12. Ibatc`ĕ, Holds-the-firebrand-to-sacred-pipes, or Hañga jiñga, small Hañga.	a, Qüyego jiñga, Hawk-that-has-a-tail-like-a-"king-eagle;" "Little-one-like-an-eagle." b, Mika unikacinga, Raccoon people, or Mika qla jiñga, Small lean racoon.
VII	13. Hañga tañga, Large Hañga; Hañga utanandji, Hañga-apart-from-the-rest, or Ta sindje qaga, Stiff-deer-tail.	A black eagle with spots. Subgentes not recorded.
II	14. Tcedŭñga, Buffalo (bull), or Sitañga, Big feet.	a, Tcedŭñga, Buffalo with dark hair. b, Yuqe, Reddish-yellow Buffalo. (See Ponka Nuqe, Osage ¢uqe, Kwapa Tuqe.)
V	15. Tci ju wactage, Tci-ju peacemaker.	(Red-hawk people?). Subgentes not recorded.
II	16. Lṵ nikacinga, Thunder-being people; Ledan unikacinga, Gray-hawk people.	Subgentes not recorded.

Great changes have occurred among the Kansa since they have come in contact with the white race; but when Say visited them in the early part of the present century they still observed their aboriginal marriage laws. No Kansa could take a wife from a gens on his side of the tribal circle, nor could he marry any kinswoman, however remote the relationship might be. There are certain gentes that exchange personal names (jaje kik'übe au), as among the Osage. Civil and military distinctions were based on bravery and generosity. Say informs us that the Kansa had been at peace with the Osage since 1806; that they had intermarried freely with them, so that "in stature, features, and customs they are more and more closely approaching that people." He states also that the head chief of the Kansa was Gahinge Wadayiñga, Saucy Chief (which he renders "Fool Chief"), and that the ten or twelve underchiefs did not seem to have the respect of the people.

Unmarried females labored in the fields, served their parents, carried wood and water, and cooked. When the eldest daughter married she controlled the lodge, her mother, and all the sisters; the latter were always the wives of the same man. Presents were exchanged when a youth took his first wife. On the death of the husband the widow scarified herself, rubbed her person with clay, and became careless about her dress for a year. Then the eldest brother of the deceased married her without any ceremony, regarding her children as his own. When the deceased left no brother (real or potential) the widow was free to select her next husband. Fellowhood (as in cases of Damon and Pythias, David and Jonathan) often continues through life.

The Kansa had two kinds of criers or heralds: 1, the wadji'panyin or village crier; 2, the ie'kiye'(Omaha and Ponka i'ĕki'¢ĕ. In 1882, Sansile (a woman) was hereditary wadji'panyin of the Kansa, having succeeded her father, Pezihi, the last male crier. At the time of an[pg 233] issue (about 1882) Sansile's son-in-law died, so she, being a mourner, could not act as crier; hence her office devolved on K'axe of the Taqtci subgens. In that year one of the Ta yatcajĭ subgens (of the Taqtci or Deer gens) was iekiye number 1. Iekiye number 2 belonged to the Tadje or Kanze (Wind) gens.

THE OSAGE

In the Osage nation there are three primary divisions, which are tribes in the original acceptation of that term. These are known as the Tsiɔu utse pe¢ŭnda, the Seven Tsiɔu fireplaces, Hañʞa utsse pe¢ŭda, the Seven Hañʞa fireplaces, and Waɔaɔe utse pe¢ŭda, the Seven Osage fireplaces. Each "fireplace" is a gens, so that there are twenty-one gentes in the Osage nation. The Seven Hañʞa fireplaces were the last to join the nation, according to the tradition of the Tsiɔu wactaʞe people. When this occurred, the seven Hañʞa gentes were reckoned as five, and the seven Osage gentes as two, in order to have not more than seven gentes on the right side of the tribal circle.

At first the Hañʞa uta¢antse gens had seven pipes, and the Waɔaɔe had as many. The Waɔaɔe gave their seventh pipe to the Tsiɔu, with the right to make seven pipes from it, so now the Waɔaɔe people have but six pipes, though they retain the ceremonies pertaining to the seventh.