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 Tsi{~LATIN SMALL LETTER OPEN O~}u utse
pecun*d*a, the Seven Tsi{~LATIN SMALL LETTER OPEN O~}u fireplaces, Han{~LATIN SMALL LETTER TURNED K~}a utsse pecu*d*a, the Seven
Han{~LATIN SMALL LETTER TURNED K~}a fireplaces, and Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e utse pecu*d*a, the Seven Osage fireplaces
Each fireplace is a gens, so that there are twenty-one gentes in the
Osage nation. The Seven Han{~LATIN SMALL LETTER TURNED K~}a fireplaces were the last to join the nation,
according to the tradition of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e people. When this
occurred, the seven Han{~LATIN SMALL LETTER TURNED K~}a 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 Han{~LATIN SMALL LETTER TURNED K~}a utacantse gens had seven pipes, and the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e had as
many. The Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e gave their seventh pipe to the Tsi{~LATIN SMALL LETTER OPEN O~}u, with the right to
make seven pipes from it, so now the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e people have but six pipes,
though they retain the ceremonies pertaining to the seventh.
When there is sickness among the children on the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e or right (war)
side of the circle, their parents apply to the Tsi{~LATIN SMALL LETTER OPEN O~}u (Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e?) for
food for them. In like manner, when the children on the left or Tsi{~LATIN SMALL LETTER OPEN O~}u side
are ill, their parents apply to the Panhka (wactaqe?), on the other side,
in order to get food for them.
The Seven Tsi{~LATIN SMALL LETTER OPEN O~}u fireplaces occupy the left or peace side of the circle.
Their names are:
1. Tsi{~LATIN SMALL LETTER OPEN O~}u Sintsa{~LATIN SMALL LETTER TURNED K~}ce, Tsi{~LATIN SMALL LETTER OPEN O~}u-wearing-a-tail (of hair)-on-the-head; also
called Tsi{~LATIN SMALL LETTER OPEN O~}u Wanun', Elder Tsi{~LATIN SMALL LETTER OPEN O~}u; in two subgentes, Sintsa{~LATIN SMALL LETTER TURNED K~}ce, Sun and
Comet people, and Cun{~LATIN SMALL LETTER TURNED K~}e i'nik'acin'a, Wolf people.
2. Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a intse', Buffalo-bull face; in two subgentes, of which the
second is Tse' canka' or Min'paha', Hide-with-the-hair-on. The policemen
or soldiers on the left side belong to these two gentes.
3. Min k'in', Sun carriers, i.e., Carry-the-snn (or Buffalo
hides)-on-their-backs. These have two subgentes, a, Mini'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a,
Sun people; b, Minxa' ska i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Swan people,
4. Tsi'{~LATIN SMALL LETTER OPEN O~}u wacta'{~LATIN SMALL LETTER TURNED K~}e, Tsi{~LATIN SMALL LETTER OPEN O~}u peacemaker, or Tan'wan{~LATIN SMALL LETTER TURNED K~}a'xe, Village-maker, or,
Ni'wace, Giver of life. These have two subgentes, a, Wapin it'a'{~LATIN SMALL LETTER OPEN O~}i,
Touches-no-blood, or Queca' {~LATIN SMALL LETTER OPEN O~}ue'tse, Red-eagle (really a hawk); b, Queca'
pa san', Bald-eagle, or Oansan'u'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Sycamore people, the leading
gens on the left side of the circle.
5. Han i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Night people, or Tsi'{~LATIN SMALL LETTER OPEN O~}u we'ha{~LATIN SMALL LETTER TURNED K~}ice, the
Tsi{~LATIN SMALL LETTER OPEN O~}u-at-the-end, or Tse'canka'. Their two subgentes are: a, Night
people proper; b, Wasa'*d*e, Black-bear people.
6. Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a, Buffalo bull. In two subgentes, a, Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a, Buffalo
bull; b, cu'qe, Reddish-yellow buffalo (corresponding to the Nuqe of the
Ponka, Tuqe of the Quapaw, and Yuqe of the Kansa).
7. {~LATIN SMALL LETTER TURNED K~}cun, Thunder-being, or Tsi'hacin, Camp-last, or Ma'xe, Upper-world
people, or Ni{~LATIN SMALL LETTER TURNED H~}'ka wakan'{~LATIN SMALL LETTER TURNED T~}a{~LATIN SMALL LETTER TURNED K~}i, Mysterious-male-being. Subgentes not
recorded.
On the right (Han{~LATIN SMALL LETTER TURNED K~}a or Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e) side of the circle are the following:
8. Wa{~LATIN SMALL LETTER OPEN O~}a'{~LATIN SMALL LETTER OPEN O~}e Wanun', Elder Osage, composed of six of the seven Osage
fireplaces, as follows: a, Wa{~LATIN SMALL LETTER OPEN O~}a'{~LATIN SMALL LETTER OPEN O~}e ska', White Osage; b, Ke k'in',
Turtle-carriers; c, Wake'ce ste'tse, Tall-flags(?), Ehnan' min'tse tun',
They-alone-have-bows, or Minke'ce ste'tse, Tall-flags; d, Ta ca'xue,
Deer-lights, or Ta i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Deer people; e, Hu i'niqk'acin'a, Fish
people; f, Nan'panta, a deer gens, called by some Ke {~LATIN SMALL LETTER TURNED K~}a'tsue,
Turtle-with-a-serrated-crest-along-the-shell (probably a water monster, as
there is no such species of turtle).
9. Han'{~LATIN SMALL LETTER TURNED K~}a uta'cantsi, Han{~LATIN SMALL LETTER TURNED K~}a-apart-from-the-rest, or Queca'qtsi
i'ni{~LATIN SMALL LETTER TURNED H~}-k'acin'a, Real eagle people--the War eagle gens, and one of the
original Han{~LATIN SMALL LETTER TURNED K~}a fireplaces. The soldiers or policemen from the right side
are chosen from the eighth and ninth gentes.
10. The leading gens on the right side of the circle, and one of the
original seven Osage fireplaces. Pan{~LATIN SMALL LETTER TURNED H~}'ka wacta'{~LATIN SMALL LETTER TURNED K~}e, Ponka peace-maker,
according to a Tsi{~LATIN SMALL LETTER OPEN O~}u man; in two subgentes, a, Tse'wace, Pond-lily, and
b, Waca'*d*e, Dark-buffalo; but according to Pan{~LATIN SMALL LETTER TURNED H~}'ka wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a, a
member of the gens, his people have three subgentes, a, Wake'ce, Flags;
b, Wa'tsetsi, meaning, perhaps, Has-come hither
(tsi)-after-touching-the-foe (watse); c, Quntse', Red cedar.
11. Han'{~LATIN SMALL LETTER TURNED K~}a a'hue tun', Han{~LATIN SMALL LETTER TURNED K~}a-having-wings, or Hue'sa{~LATIN SMALL LETTER TURNED T~}a,
Limbs-stretched-stiff, or Quec i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, White-eagle people, in two
subgentes, which were two of the original Han{~LATIN SMALL LETTER TURNED K~}a fireplaces: a, Hue'sa{~LATIN SMALL LETTER TURNED T~}a
Wanun', Elder Huesa{~LATIN SMALL LETTER TURNED T~}a; b, Hue'sa{~LATIN SMALL LETTER TURNED T~}a, those wearing four locks of hair
resembling those worn by the second division of the Wasape tun.
12. Wasa'*d*e tun, Having-black-bears. In two parts, which were originally
two of the Han{~LATIN SMALL LETTER TURNED K~}a fireplaces: A, Sintsa{~LATIN SMALL LETTER TURNED K~}cse, Wearing-a-tail- (or
lock)-of-hair-on-the-head; in two subgentes, (a) Wasa*d*e, Black bear,
or Han'{~LATIN SMALL LETTER TURNED K~}a Wa'ts'ekawa' (meaning not learned); (b) In{~LATIN SMALL LETTER TURNED K~}cun'{~LATIN SMALL LETTER TURNED K~}a {~LATIN SMALL LETTER OPEN O~}iu'{~LATIN SMALL LETTER TURNED K~}a,
Small cat. B, Wasa'*d*e tun, Wearing-four-locks-of-hair, in two subgentes,
(a) Minxa'ska, Swan; (b) Tse'wace qe'{~LATIN SMALL LETTER TURNED K~}a, Dried pond-lily.
13. U'pqan, Elk, one of the seven Han{~LATIN SMALL LETTER TURNED K~}a fireplaces.
14. Kan'se, Kansa, or I'*d*ats'e,
Holds-a-firebrand-to-the-sacred-pipes-in-order-to-light-them, or A'k'a
i'ni{~LATIN SMALL LETTER TURNED H~}ak'acin'a, South-wind people, or Tatse' i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Wind people,
or Pe'tse i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Fire people. One of the seven Han{~LATIN SMALL LETTER TURNED K~}a fireplaces.
The following social divisions cannot be identified: Oa'*d*e
i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Beaver people, said to be a subgens of the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e, no gens
specified; Pe'tqan i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Crane people, said to be a subgens of
the Han{~LATIN SMALL LETTER TURNED K~}a(?) sintsa{~LATIN SMALL LETTER TURNED K~}ce; Wapun'{~LATIN SMALL LETTER TURNED K~}a i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Owl people; Manyin'{~LATIN SMALL LETTER TURNED K~}a
i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Earth people; *d*aqpue' i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, meaning not recorded.
There is some uncertainty respecting the true positions of a few subgentes
in the camping circle. For instance, Alvin Wood said that the Tsewace qe{~LATIN SMALL LETTER TURNED K~}a
formed the fourth subgens of the Tse {~LATIN SMALL LETTER TURNED T~}u'{~LATIN SMALL LETTER TURNED K~}a intse; but this was denied by
{~LATIN SMALL LETTER TURNED K~}ahi{~LATIN SMALL LETTER TURNED K~}e wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a, of the Tsi'{~LATIN SMALL LETTER OPEN O~}u wacta'{~LATIN SMALL LETTER TURNED K~}e, who said that it belonged to the
Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e prior to the extinction of the subgens. Tsepa {~LATIN SMALL LETTER TURNED K~}axe of the
Wasape gens said that it formed the fourth subgens of his own people. Some
make the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e the third gens on the left, instead of the fourth.
According to {~LATIN SMALL LETTER TURNED K~}ahi{~LATIN SMALL LETTER TURNED K~}e wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a, All the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e gentes claim to have come
from the water, so they have ceremonies referring to beavers, because
those animals swim in the water. The same authority said in 1883 that
there were seven men who acted as wacta{~LATIN SMALL LETTER TURNED K~}e, as follows: 1, Ka{~LATIN SMALL LETTER TURNED H~}i{~LATIN SMALL LETTER TURNED K~}e wacta{~LATIN SMALL LETTER TURNED K~}e,
of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e subgens, who had acted for eight years; 2, Pahue-ska,
of the Bald-eagle or Queca pa san subgens; 3, {~LATIN SMALL LETTER TURNED K~}ceman, Clermont, of the
ki*d*anan of the Tsi{~LATIN SMALL LETTER OPEN O~}u wehakice or Night gens; 6, Pan{~LATIN SMALL LETTER TURNED H~}ka wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a, Saucy
Ponka, of the Wa'tsetsi or Ponka gens; 7, Ni{~LATIN SMALL LETTER TURNED H~}ka wa{~LATIN SMALL LETTER OPEN O~}in tana, of the same
gens.
On the death of the head chief among the Osage the leading men call a
council. At this council four men are named as candidates for the office,
and it is asked, Which one shall be appointed? At this council a cuka of
the Watsetsi (Ponka gens, or else from some other gens on the right)
carries his pipe around the circle of councilors from right to left, while
a Tsi{~LATIN SMALL LETTER OPEN O~}u cuka (one of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e gens, or else one from some other
gens on the left) carries the other pipe around from left to right. The
ceremonies resemble the Ponka ceremonies for making chiefs. When the
chiefs assemble in council a member of the Kanse or I*d*ats'e gens (one on
the right) lights the pipes. The criers are chosen from the Kanse, Upqan,
and Min k'in gentes. The Tsi{~LATIN SMALL LETTER OPEN O~}u Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse gentes furnish
the soldiers or policemen for the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e. A similar function is
performed for the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e by the Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e wanun and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi
gentes. The Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acautsi are aki{~LATIN SMALL LETTER TURNED T~}a watan{~LATIN SMALL LETTER TURNED K~}a, chiefs of
the soldiers; the Tse{~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse and Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e Wanun being ordinary soldiers,
i.e., subordinate to the others. The Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e Ke k'in are the moccasin
makers for the tribe. It is said that in the olden days the members of
this gens used turtle shells instead of moccasins, with leeches for
strings. The makers of the war-standards and war-pipes must belong to the
Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e ska.
Saucy Chief is the authority for the following: Should all the Osage wish
to dwell very near another tribe, or in case two or three families of us
wish to remove to another part of the reservation, we let the others know
our desire to live near them. We make up prizes for them--a pony, a
blanket, strouding, etc--and we ask them to race for them. The fastest
horse takes the first prize, and so on. We take along a pipe and some
sticks--one stick for each member of the party that is removing. The other
people meet us and race with us back to their home. They make us sit in a
row; then one of their men or children brings a pipe to one of our party
to whom he intends giving a horse. The pipe is handed to the rest of the
party. The newcomers are invited to feasts, all of which they are obliged
to attend. When the Osage go on the hunt the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e (chief) tells
the Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse where the people must camp. The following
evening the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e (chief) tells the soldiers on his side (the
Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e and Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi) where the camp must be on the following day.
The members of the four gentes of soldiers or policemen meet in council
and decide on the time for departure. They consult the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e and
Han{~LATIN SMALL LETTER TURNED K~}a (Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e?) who attend the council. The crier is generally a
man of either the Upqan or Kanse gens, but sometimes a Min k'in man acts.
The four leaders of the soldier gentes call on the crier to proclaim the
next camping place, etc, which he does thus:
Ha+! han'*d*a {~LATIN SMALL LETTER TURNED K~}asin'{~LATIN SMALL LETTER TURNED T~}an awahe'{~LATIN SMALL LETTER OPEN O~}un tatsi' a'pin{~LATIN SMALL LETTER TURNED T~}au+! Ha+!
(Ni{~LATIN SMALL LETTER OPEN O~}ue'tse masin'ta)
Halloo! day tomorrow on you make up in packs shall
they really say Halloo! Missouri river on the other side
tci' i'heca'e ta'tsi a'*d*intau+!
tent {?} you place in a line {?} shall they really say.
which is to say, Halloo! tomorrow morning you shall pack your goods
(strike camp). Halloo! you shall lay them down, after reaching (the other
side of Missouri river)!
Then the four leaders of the soldier gentes choose a'ki{~LATIN SMALL LETTER TURNED T~}a (policemen) who
have a {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED T~}an'han{~LATIN SMALL LETTER TURNED K~}a or captain, who then acts as crier in giving orders,
thus:
Ha+! ni'kawasa'e! Ha+! {~LATIN SMALL LETTER TURNED K~}ahi'{~LATIN SMALL LETTER TURNED K~}e wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a ni'kawasa'e!
a'caki'{~LATIN SMALL LETTER TURNED T~}a tatsi'
Halloo! O warrior! Halloo, Chief Saucy! O
warrior! you guard shall
a*d*intau' ni'kawasa'e!
they say really O warrior!
which means, Halloo, O warrior! Halloo, O warrior, Saucy Chief! They have
really said that you shall act as policeman or guard, O warrior!
These a'ki{~LATIN SMALL LETTER TURNED T~}a have to punish any persons who violate the laws of the hunt.
But there is another grade of men; the four leaders of the soldier gentes
tell the captain to call certain men wa'pa{~LATIN SMALL LETTER TURNED K~}ca'{~LATIN SMALL LETTER OPEN O~}i utsin', and they are
expected to punish any a'ki{~LATIN SMALL LETTER TURNED T~}a who fail to do their duty. Supposing Min
k'in wa{~LATIN SMALL LETTER TURNED T~}ayin{~LATIN SMALL LETTER TURNED K~}a was selected, the crier would say:
Ha+! ni'kawasa'e! Ha+, Min k'in' wa{~LATIN SMALL LETTER TURNED T~}a'yin{~LATIN SMALL LETTER TURNED K~}a n'ikawasa'e! Ha+! uca'tsin
tatsi' a'*d*intau', ni'kawasa'e!
Halloo, O warrior! Halloo, O warrior, Saucy Sun Carrier! Halloo, it has
been really said that you shall strike the offenders without hesitation, O
warrior!
The four headmen direct a captain to order a Han{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}acantsi man to lead
the scouts, and subsequently to call on a Sintsa{~LATIN SMALL LETTER TURNED K~}ce man for that purpose,
alternating between the two sides of the camping circle. There are thus
three grades of men engaged in the hunt--the ordinary members of the
soldier gentes, the aki{~LATIN SMALL LETTER TURNED T~}a, and the wapa{~LATIN SMALL LETTER TURNED K~}ca{~LATIN SMALL LETTER OPEN O~}i utsin.
Should the Osage be warring against the Kansa or any other tribe, and one
of the foe slip into the Osage camp and beg for protection of the Tsi{~LATIN SMALL LETTER OPEN O~}u
wacta{~LATIN SMALL LETTER TURNED K~}e (chief), the latter is obliged to help the suppliant. He must send
for the Sintsa{~LATIN SMALL LETTER TURNED K~}ce and Tse {~LATIN SMALL LETTER TURNED T~}u{~LATIN SMALL LETTER TURNED K~}a intse (leaders), whom he would thus
address: I have a man whom I wish to live. I desire you to act as my
soldiers. At the same time the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e would send word to the
Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e, who would summon a Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e and a Han{~LATIN SMALL LETTER TURNED K~}a utacantsi to act as
his soldiers or policemen. Meantime the kettle of the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e was
hung over the fire as soon as possible and food was cooked and given to
the fugitive. When he had eaten (a mouthful) he was safe. He could then go
through the camp with impunity. This condition of affairs lasted as long
as he remained with the tribe, but it terminated when he returned to his
home. After food had been given to the fugitive by the Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e any
prominent man of the tribe could invite the fugitive to a feast.
The privilege of taking care of the children was given to the Tsi{~LATIN SMALL LETTER OPEN O~}u
wacta{~LATIN SMALL LETTER TURNED K~}e and the Pan{~LATIN SMALL LETTER TURNED H~}ka wacta{~LATIN SMALL LETTER TURNED K~}e, according to Saucy Chief. When a child (on
the Tsi{~LATIN SMALL LETTER OPEN O~}u side) is named, a certain old man is required to sing songs
outside of the camp, dropping some tobacco from his pipe down on the toes
of his left foot as he sings each song. On the first day the old man of
the Tsi{~LATIN SMALL LETTER OPEN O~}u (wacta{~LATIN SMALL LETTER TURNED K~}e?) takes four grains of corn, one grain being black,
another red, a third blue, and a fourth white, answering to the four kinds
of corn dropped by the four buffalo, as mentioned in the tradition of the
Osage. After chewing the four grains and mixing them with his saliva, he
passes them between the lips of the child to be named. Four stones are put
into a fire, one stone toward each of the four quarters. The Tsi{~LATIN SMALL LETTER OPEN O~}u old man
orders some cedar and a few blades of a certain kind of grass that does
not die in winter, to be put aside for his use on the second day. On the
second day, before sunrise, the Tsi{~LATIN SMALL LETTER OPEN O~}u old man speaks of the cedar tree and
its branches, saying, It shall be for the children. Then he mentions the
river, the deep holes in it, and its branches, which he declares shall be
medicine in future for the children. He takes the four heated stones,
places them in a pile, on which he puts the grass and cedar. Over this he
pours water, making steam, over which the child is held. Then four names
are given by the headman of the gens to the father, who selects one of
them as the name for the child. Meantime men of different gentes bring
cedar, stones, etc, and perform their respective ceremonies. The headman
(Tsi{~LATIN SMALL LETTER OPEN O~}u wacta{~LATIN SMALL LETTER TURNED K~}e?) takes some of the water (into which he puts some cedar),
giving four sips to the child. Then he dips his own left hand into the
water and rubs the child down the left side, from the top of the head to
the feet; next he rubs it in front, then down the right side, and finally
down the back. He invites all the women of his gens who wish to be blessed
to come forward, and he treats them as he did the infant. At the same time
the women of the other gentes are blessed in like manner by the headmen of
their respective gentes.
More
-
Cegiha
According to tribal traditions collected by Dorsey, the ancestors of the Omaha, Ponka, Elwapa, Osage, and Kansa were originally one people dwelling on Ohio and Wabash rivers, but gradually working westward. The first separation took place at the m... Dakota Social Customs
Among the eastern Dakota the phratry was never a permanent organization, but it was resorted to on special occasions and for various purposes, such as war or the buffalo hunt. The exponent of the phratry was the tiyotipi or soldiers' lodge, which ... Dakota-asiniboin
The Dakota are mentioned in the Jesuit Relations as early as 1639-40; the tradition is noted that the Ojibwa, on arriving at the Great Lakes in an early migration from the Atlantic coast, encountered representatives of the great confederacy of the... Designation And Mode Of Camping
The Dakota call themselves Otceti cakowin (Oceti sakowin(1)), The Seven Fireplaces or Council-fires. This designation refers to their original gentes, the Mdewakantonwan (Mdewakan-tonwan), Waqpekute (Wahpe-kute), Waqpe-tonwan (Wahpetonwan), Sisito... Extent Of The Stock
Out of some sixty aboriginal stocks or families found in North America above the Tropic of Cancer, about five-sixths were confined to the tenth of the territory bordering Pacific ocean; the remaining nine-tenths of the land was occupied by a few s... General Features Of Organization
In the study of the organization of societies, units of different orders are discovered. Among the tribes of the Siouan family the primary unit is the clan or gens, which is composed of a number of consanguinei, claiming descent from a common ance... Habitat
Excepting the Asiniboin, who are chiefly in Canada, nearly all of the Siouan Indians are now gathered on the reservations indicated on earlier pages, most of these reservations lying within the aboriginal territory of the stock. At the advent o... Hidatsa
There has been much confusion concerning the definition and designation of the Hidatsa Indians. They were formerly known as Minitari or Gros Ventres of the Missouri, in distinction from the Gros Ventres of the plains, who belong to another stock. ... Industrial And Esthetic Arts
Since the arts of primitive people reflect environmental conditions with close fidelity, and since the Siouan Indians were distributed over a vast territory varying in climate, hydrography, geology, fauna, and flora, their industrial and esthetic ... Institutions
Among civilized peoples, institutions are crystallized in statutes about nuclei of common law or custom; among peoples in the prescriptorial culture-stage statutes are unborn, and various mnemonic devices are employed for fixing and perpetuating i... Mandan
The Mandan had a vague tradition of emigration from the eastern part of the country, and Lewis and Clark, Prince Maximilian, and others found traces of Mandan house-structures at various points along the Missouri; thus they appear to have ascended... Organization
The demotic organization of the Siouan peoples, so far as known, is set forth in considerable detail in Mr Dorsey's treatises(52) and in the foregoing enumeration of tribes, confederacies, and other linguistic groups. Like the other aborigines ... Phonetic And Graphic Arts
The Siouan stock is defined by linguistic characters. The several tribes and larger and smaller groups speak dialects so closely related as to imply occasional or habitual association, and hence to indicate community in interests and affinity in d... Somatology
The vigorous avocations of the chase and war were reflected in fine stature, broad and deep chests, strong and clean limbs, and sound constitution among the Siouan tribesmen and their consorts. The skin was of the usual coppery cast characteristic... Some Features Of Indian Sociology
As shown by Powell, there are two fundamentally distinct classes or stages in human society--(1) tribal society and (2) national society. National society characterizes civilization; primarily it is organized on a territorial basis, but as enlight... The Asiniboin
The Asiniboin were originally part of the Wazi-kute gens of the Yanktonai (Ihanktonwanna) Dakota. According to the report of E.T. Denig to Governor I.I. Stevens,(5) the Asiniboin call themselves Dakota, meaning Our people. The Dakota style them Ho... The Biloxi
The tribal organization of this people has disappeared. When the few survivors were visited by the author at Lecompte, Louisiana, in 1892 and 1893, they gave him the names of three of the clans of the Biloxi, descent being reckoned in the female l... The Catawba
Dr A. S. Gatschet, of the Bureau of Ethnology, visited the Catawba tribe prior to March, 1882, when he obtained an extensive vocabulary of the Catawba language, but he did not record any information respecting the social organization of the people... The Crow Or Absaroka
As this tribe belongs to the Hidatsa linguistic substock, it is very probable that the social laws and customs of the one people are identical with those of the other, as there has been nothing to cause extensive differentiation. It is not know... The Development Of Mythology
As explained by Powell, philosophies and beliefs may be seriated in four stages: The first stage is hecastotheism; in this stage extranatural or mysterious potencies are imputed to objects both animate and inanimate. The second stage is zootheism;... The Eastern And Southern Tribes
The history of the Monakan, Oatawba, Sara, Pedee, and Santee, and incidentally that of the Biloxi, has been carefully reviewed in a recent publication by Mooney(54) , and does not require repetition. On reviewing the records of explorers a... The Hidatsa
Our chief authority for the names of the Hidatsa gentes is Morgan's Ancient Society. Dr Washington Matthews could have furnished a corrected list from his own notes had they not unfortunately been destroyed by fire. All that can now be done is to ... The Hotcangara Or Winnebago
The Winnebago call themselves Ho-tcan'-ga-ra', First or parent speech. While they have gentes, they have no camping circle, as their priscan habitat was in a forest region. The following names were obtained from James Alexander, a full-blood of th... The Hunkpapa
The name Hunkpapa (sometimes corrupted into Uncpapa, Oncpapa, etc), should be compared with the Yanktonai name Hunkpatina; both refer to the hunkpa or ends of a tribal circle. A Hunkpapa man in 1880 gave the following as the names of the gentes: 1... The Ihanktonwan Or Yankton
The Yankton and Yanktonai speak the Yankton dialect, which has many words in common with the Teton. In 1878 Walking Elk wrote the names of the Yankton gentes in the following order: 1, Tcan-kute (Can kute), Shoot-in-the-woods; 2, Tcaxu (Cagu), ... The Ihanktonwanna Or Yanktonai
The Yanktonai are divided into the Upper and Lower Yanktonai, the latter being known as the Hunkpatina, Those-camping-at-one-end (or horn)-of-the-tribal-circle. The Upper Yanktonai geutes are as follows: 1, Tcan-ona (Can ona), Shoot-at-trees, o... The Iowa
The Iowa camping circle was divided into two half-circles, occupied by two phratries of four gentes each. The first phratry regulated the hunt and other tribal affairs during the autumn and winter; the second phratry took the lead during the sprin... The Itaziptco
The Itaziptco (Itazipco), in full, Itazipa-tcodan (Itazipa-codan), Without-bows or Sans Arcs, had seven gentes, according to Waanatan or Charger, in 1880 and 1884: 1, Itaziptco-qtca (Itazipco-hca), Real Itaziptco, also called Mini-cala (Mini-sala)... The Kanze Or Kansa
Among the Omaha the Yata people are those who camp on the yata or left side of the tribal circle; the Ictunga people, those who camp on the Ictunga or right side. The tribe is divided into seven phratries, or, as the Kansa style each, wa... The Mandan
The Mandan tribe has not been visited by the author, who must content himself with giving the list of gentes furnished by Morgan, in his Ancient Society. This author's system of spelling is preserved: 1. Wolf gens, Ho-ra-ta'-mu-make (Qa-ra-ta' n... The Mdewakantonwan
The Mdewakantonwan were so called from their former habitat, Mdewakan, or Mysterious lake, commonly called Spirit lake, one of the Mille Lacs in Minnesota. The whole name means Mysterious Lake village, and the term was used by De l'Isle as early a... The Minikooju
In 1880 Tatanka-wanbli, or Buffalo-bull Eagle, gave the author the names of numbers 1, 2, 3, 5, 6, 7, and 8 of the following list of the Minikooju (Minikoozu), Minikanye-woju (Minikanye-wozu), or Minneconjou gentes. These were given in 1884, with ... The Ni-u'-t'a-tci Or Missouri
This tribe, which for many years has been consolidated with the Oto, has at least three gentes. It may have had more, but their names have not yet been recorded. 1, Tu-nan'-p'in, Black bear; 2, Tce-xi'-ta, Eagle, Thunderbird, etc, in four subgente... The Oglala
The first list of Oglala gentes was obtained in 1879 from Reverend John Robinson and confirmed in 1880 by a member of the tribe. These gentes are as follows: 1, Payabya, Pushed-aside. 2, Tapicletca (Tapisleca), Spleen (of an animal). 3, Kiyuksa, B... The Omaha
The gentes keeping the sacred pipes and those having the sacred tents are designated among the Omaha by appropriate designs. The sacred tent of the Wejincte was the tent of war, those of the Hanga were the tents associated with the buffalo hunt an... The Oohe-nonpa Or Two Kettles
Of the Oohe-nonpa (Oohe-nonpa), Two Boilings or Two Kettles, Charger knew the names of only two gentes, which he gave to Reverend H. Swift in 1884, as follows: 1, Oohe-nonpa, Two-boilings. 2, Ma-waqota (Ma-wahota), Skin-smeared-with-whitish-earth.... 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 Tsi{~LATIN SMALL LETTER OPEN O~}u utse pecun*d*a, the Seven Tsi{~LATIN SMALL LETTER OPEN O~}u fireplaces, Han{~... The Oto
The author has not yet learned the exact camping order of the Oto and Missouri tribes, though he has recorded lists of their gentes (subject to future revision), with the aid of Ke-{~LATIN SMALL LETTER TURNED K~}re{~LATIN SMALL LETTER OPEN O~}{~COM... The Ponka
The Ponka tribal circle was divided equally between the Tcinju and Wajaje half-tribes. To the former belonged two phratries of two gentes each, i.e., numbers 1 to 4, inclusive, and to the latter two similar phratries, including gentes 5 to 8. ... The Quapaw Or Kwapa
When the Kwapa were discovered by the French they dwelt in five villages, described by the early chroniclers as the Imaha (Imaham, Imahao), Capaha, Toriman, Tonginga (Doginga, Topinga), and Southois (Atotchasi, Ossouteouez). Three of these village... The Siha-sapa Or Blackfeet
The following are the gentes of the Siha-sapa or Blackfeet as given by Peji or John Grass, in 1880: 1, Siha-sapa-qtca, Real Blackfeet. 2, Kanxi-cun-pegnaka (Kangi-sun-pegnaka), Wears-raven-feathers-in-the-hair. 3, Glagla-hetca (Glagla-heca), Untid... The Siouan Mythology
It was partly through pioneer study of the Siouan Indians that the popular fallacy concerning the aboriginal Great Spirit gained currency; and it was partly through the work of Dorsey among the cegiha and Dakota tribes, first as a missionary and a... The Sisitonwan Or Sisseton
It is evident that the Sisseton were formerly in seven divisions, the Wita-waziyata-otina and the Ohdihe being counted as one; the Basdetce-cni and Itokaq-tina as another; the Kaqmi-atonwan, Maniti, and Keze as a third, and the Tizaptan and Okopey... The Sitcanxu
The Sitcanxu, Bois Brules or Burned Thighs, are divided locally into (1) Qeyata-witcaca (Heyata wicasa), People-away-from-the-river, the Highland or Upper Brule, and (2) the Kud (Kuta or Kunta)-witcaca, the Lowland or Lower Brule. The Sitcanxu are... The Titonwan Or Teton
TRIBAL DIVISIONS The Teton are divided into seven tribes, which were formerly gentes. These are the Sitcanxu (Sicangu), Itaziptco (Itazipco), Siha-sapa, Minikooju (Minikoozu), Oohe-nonpa (Oohe-nonpa), Oglala, and Hunkpapa. ... The Tutelo
It is impossible to learn whether the Tutelo ever camped in a circle. The author obtained the following clan names (descent being in the female line) from John Key, an Indian, on Grand River reservation, Ontario, Canada, in September, 1882: On one... The Waqpe-kute
The name waqpe-kute is derived from waqpe (wahpe), leaf, and kute, to shoot at, and signifies Shooters-among-the-leaves, i.e., among the deciduous trees, as distinguished from Wazi-kute, Shooters-at-or-among-the-pines. The gentes exist, but their ... The Waqpe-tonwan Or Wahpeton
The name of this people signifies Yillage-among-the-leaves (of deciduous trees), the gens being known to the whites as Leaf Village or Wahpeton. The gentes of this people, as given in 1884 by Reverend Edward Ashley, are the following: 13. I... Toiwe're
The ancestry and prehistoric movements of the tribes constituting this group are involved in considerable obscurity, though it is known from tradition as well as linguistic affinity that they sprung from the Winnebago. Since the days of Marquet... Tribal Nomenclature
In the Siouan stock, as among the American Indians generally, the accepted appellations for tribes and other groups are variously derived. Many of the Siouan tribal names were, like the name of the stock, given by alien peoples, including white me... Winnebago
Linguistically the Winnebago Indians are closely related to the {~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}iwe're on the one side and to the Mandan on the other. They were first mentioned in the Jesuit Relation of 1636, though the ...