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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/19518-0.txt b/19518-0.txt new file mode 100644 index 0000000..85b24af --- /dev/null +++ b/19518-0.txt @@ -0,0 +1,2607 @@ +The Project Gutenberg EBook of Siouan Sociology by James Owen Dorsey + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: Siouan Sociology + +Author: James Owen Dorsey + +Release Date: October 10, 2006 [Ebook #19518] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + + + +Siouan Sociology + + +A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to +the Secretary of the Smithsonian Institution, 1893-1894, Government +Printing Office, Washington, 1897, pages 205-244 + + +by James Owen Dorsey + + + + +Edition 1, (October 10, 2006) + + + + + +In 1871, at the age of 23, James Owen Dorsey, previously a student of +divinity with a predilection for science, was ordained a deacon of the +Protestant Episcopal church by the bishop of Virginia; and in May of that +year he was sent to Dakota Territory as a missionary among the Ponka +Indians. Characterized by an amiability that quickly won the confidence of +the Indians, possessed of unbounded enthusiasm, and gifted with remarkable +aptitude in discriminating and imitating vocal sounds, he at once took up +the study of the native language, and, during the ensuing two years, +familiarized himself with the Ponka and cognate dialects; at the same time +he obtained a rich fund of information concerning the arts, institutions, +traditions, and beliefs of the Indians with whom he was brought into daily +contact. In August, 1873, his field work was interrupted by illness, and +he returned to his home in Maryland and assumed parish work, meantime +continuing his linguistic studies. In July, 1878, he was induced by Major +Powell to resume field researches among the aborigines, and repaired to +the Omaha reservation, in Nebraska, under the auspices of the Smithsonian +Institution, where he greatly increased his stock of linguistic and other +material. When the Bureau of Ethnology was instituted in 1879, his +services were at once enlisted, and the remainder of his life was devoted +to the collection and publication of ethnologic material, chiefly +linguistic. Although most of his energies were devoted to the Siouan +stock, he studied also the Athapascan, Kusan, Takilman, and Yakonan +stocks; and while his researches were primarily linguistic, his +collections relating to other subjects, especially institutions and +beliefs, were remarkably rich. His publications were many, yet the greater +part of the material amassed during his years of labor remains for +elaboration by others. The memoir on "Siouan Sociology," which was +substantially ready for the press, is the only one of his many manuscripts +left in condition for publication. He died in Washington, February 4, +1895, of typhoid fever, at the early age of 47. + + WJM. + + + + + +ALPHABET + + +a, as in _father_. + +’a, an initially exploded a. + +ă, as in _what_, or as _o_ in _not_. + +’ă, an initially exploded ă. + +ä, as in _hat_. + +c, as _sh_ in _she_. See ṡ. + +ɔ, a medial _sh_, a sonant-surd + +ć (Dakota letter), as _ch_ in _church_. + +ç, as _th_ in _thin_. + +ɔ́, a medial ç, sonant-surd. + +¢, as _th_ in _the_. + +e, as in _they_. + +’e, an initially exploded e. + +ĕ, as in _get_. + +’ĕ, an initially exploded ĕ. + +g, as in _go_. + +ġ (in Dakota), _gh_. See x. + +ɥ (in Osage), an h after a pure or nasalized vowel, expelled through the +mouth with the lips wide apart. + +ḣ (in Dakota), _kh_, etc. See q. + +i, as in _machine_. + +’i, an initially exploded i. + +ĭ, as in _pin_. + +j, as _z_ in _azure_, or as _j_ in the French _Jacques_. + +ʞ, a medial k, a sonant-surd, + +k’, an exploded k. See next letter. + +ḳ (in Dakota), an exploded k. + +ɯ (in Kansa), a medial m, a sound between m and b. + +ɳ (in Dakota), after a vowel has the sound of _n_ in the French _bon_. See +[n]. + +ñ, as _ng_ in _sing_. + +hn, its initial sound is expelled from the nostrils and is scarcely heard. + +o, as in _no_. + +’o, an initially exploded o. + +*d*, a medial b or p, a sonant-surd. + +p’, an exploded p. + +q, as German _ch_ in _ach_. See ḣ. + +*s*, a medial z or s, a sonant-surd. + +ṡ (in Dakota), as _sh_ in _she_. See c. + +ʇ, a medial d or t, a sonant-surd. + +t’, an exploded t. + +u, as _oo_ in _tool_. + +’u, an initially exploded u. + +ŭ, as _oo_ in _foot_. + +u̱, a sound between o and u. + +ü, as in German _kühl_, _süss_. + +x, _gh_, or nearly the Arabic _ghain_. See ġ. + +ź (in Dakota), as _z_ in _azure_. See j. + +dj, as _j_ in _judge_. + +tc, as _ch_ in _church_. See ć. + +tc’, an exploded tc. + +ʇɔ, a medial tc, a sonant-surd. + +ts’, an exploded ts. + +ʇs, a medial ts, a sonant-surd. + +ai, as in _aisle_. + +au, as _ow_ in _how_. + +yu, as _u_ in _tune_, or _ew_ in _few_. + +The following have the ordinary English sounds: b, d, h, k, l, m, n, p, r, +s, t, w, y, and z. A superior n (n) after a vowel (compare the Dakota ɳ) +has the sound of the French n in _bon_, _vin_, etc. A plus sign (+) after +any letter prolongs it. + +The vowels ’a, ’e, ’i, ’o, ’u, and their modifications are styled +initially exploded vowels for want of a better appellation, there being in +each case an initial explosion. These vowels are approximately or +partially pectoral sounds found in the Siouan languages and also in some +of the languages of western Oregon and in the language of the Hawaiian +islands. + + + + + +CONTENTS + + +GENERAL FEATURES OF ORGANIZATION +THE DAKOTA TRIBES + DESIGNATION AND MODE OF CAMPING + THE MDEWAKANTONWAN + THE WAQPE-KUTE + THE WAQPE-TONWAN OR WAHPETON + THE SISITONWAN OR SISSETON + THE IHAÑKTONWAN OR YANKTON + THE IHAÑKTONWANNA OR YANKTONAI + THE TITONWAN OR TETON + TRIBAL DIVISIONS + THE SITCANXU + THE ITAZIPTCO + THE SIHA-SAPA OR BLACKFEET + THE MINIKOOJU + THE OOHE-NONPA OR TWO KETTLES + THE OGLALA + THE HUÑKPAPA + DAKOTA SOCIAL CUSTOMS +THE ASINIBOIN +THE OMAHA +THE PONKA +THE QUAPAW OR KWAPA +THE KAƝZE OR KANSA +THE OSAGE +THE IOWA +THE OTO +THE NI-U’-T’A-TCI OR MISSOURI +THE HOTCAÑGARA OR WINNEBAGO +THE MANDAN +THE HIDATSA +THE CROW OR ABSAROKA +THE BILOXI +THE TUTELO +THE CATAWBA + + + + + +ILLUSTRATIONS + + +FIG. 30.—Sisseton and Wahpeton camping circle. +FIG. 31.—Sisseton camping circle. +FIG. 32.—Sitcanxu camping circle. +FIG. 33.—Oglala camping circle. +FIG. 34.—Omaha camping circle. +FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-¢atajĭ, +Those-who-eat-no-red-corn. +FIG. 36.—Ponka camping circle. +FIG. 37.—Kansa camping circle. +FIG. 38.—Osage camping circle. + + + + + + +SIOUAN SOCIOLOGY + + +BY JAMES OWEN DORSEY + + + + + +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 ancestor and having common taboos; the term clan +implying descent in the female line, while gens implies descent in the +male line. Among the Dakota, as among the ¢egiha and other groups, the man +is the head of the family. + +Several of the Siouan tribes are divided into two, and one (the Osage) is +divided into three subtribes. Other tribes are composed of phratries, and +each subtribe or phratry comprises a number of gentes. In some tribes each +gens is made up of subgentes, and these in turn of a lower order of +groups, which are provisionally termed sections for want of a better +designation. The existence of these minor groups among the Omaha has been +disputed by some, though other members of the tribe claim that they are +real units of the lowest order. Among the Teton many groups which were +originally sections have become gentes, for the marriage laws do not +affect the original phratries, gentes, and subgentes. + +The state, as existing among the Siouan tribes, may be termed a kinship +state, in that the governmental functions are performed by men whose +offices are determined by kinship, and in that the rules relating to +kinship and reproduction constitute the main body of the recognized law. +By this law marriage and the mutual rights and duties of the several +members of each body of kindred are regulated. Individuals are held +responsible, chiefly to their kindred; and certain groups of kindred are +in some cases held responsible to other groups of kindred. When other +conduct, such as the distribution of game taken in the forest or fish from +the waters, is regulated, the rules or laws pertaining thereto involve, to +a certain extent, the considerations of kinship. + +The legislative, executive, and judicative functions have not been +differentiated in Indian society as found among the Siouan groups. Two +tendencies or processes of opposite character have been observed among the +tribes, viz, consolidation and segregation. The effects of consolidation +are conspicuous among the Omaha, Kansa, Osage, and Oto, while segregation +has affected the social organization among the Kansa, Ponka, and Teton. +There have been instances of emigration from one tribe to another of the +same linguistic family; and among the Dakota new gentes have been formed +by the adoption into the tribe of foreigners, i.e., those of a different +stock. + +Two classes of organization are found in the constitution of the state, +viz, (1) major organizations, which relate directly to government, and (2) +minor organizations, which relate only indirectly to government. The +former embraces the state functionaries, the latter comprises +corporations. + +Although the state functionaries are not clearly differentiated, three +classes of such men have been recognized: chiefs, policemen or soldiers, +and young men or "the common people." The chiefs are the civil and +religious leaders of the masses; the policemen are the servants of the +chiefs; the young men are such as have not distinguished themselves in war +or in any other way. These last have no voice in the assembly, which is +composed of the chiefs alone. Among the Omaha there is no military class, +yet there is a war element which is regulated by the Elk gens. The ¢ixida +gens and part of the Nika*d*aɔna gens of the Ponka tribe are considered to +be the warriors of the tribe, though members of other gentes have +participated in war. In the Kansa tribe two gentes, the Large Hañga and +the Small Hañga, form the phratry connected with war, though warriors did +not necessarily belong to those gentes alone. In the Osage camping circle +all the gentes on the right side are war gentes, but the first and second, +reckoning from the van, are the soldiers or policemen; while all the +gentes camping on the left are associated with peace, though their first +and second gentes, reckoning from the van, are policemen or soldiers. +Among the Omaha both officers and warriors must be taken from the class of +"young men," as the chiefs are afraid to act as leaders in war; and among +both the Omaha and the Ponka the chiefs, being the civil and religious +leaders of the people, can not serve as captains, or even as members, of +an ordinary war party, though they may fight when the whole tribe engages +in war. Among the Dakota, however, chiefs have led in time of war. + +Corporations among the Siouan tribes are minor organizations, indirectly +related to the government, though they do not constitute a part of it. The +Omaha, for instance, and perhaps other tribes of the family, are organized +into certain societies for religious, industrial, and other ends. There +are two kinds of societies, the brotherhoods and the feasting +organizations. The former are the dancing societies, to some of which the +physicians belong. + +Social classes are undifferentiated. Any man can win a name and rank in +the section, gens, phratry, tribe, or nation by bravery in war or by +generosity in the bestowal of presents and the frequent giving of feasts. +While there are no slaves among the Siouan tribes, there are several kinds +of servants in civil, military, and religious affairs. + + + + + +THE DAKOTA TRIBES + + + + +DESIGNATION AND MODE OF CAMPING + + +The Dakota call themselves Otceti cakowin (Oćeti śakowiɳ(1)), The Seven +Fireplaces or Council-fires. This designation refers to their original +gentes, the Mdewakantonwan (Mdewakaɳ-toɳwaɳ), Waqpekute (Waḣpe-kute), +Waqpe-tonwan (Waḣpetoɳwaɳ), Sisitonwan (Sisitoɳwaɳ), Ihañk-tonwan +(Ihaɳktoɳwaɳ), Ihañk-tonwanna (Ihaɳktoɳwaɳna), and Titonwan (Titoɳwaɳ). +They camped in two sets of concentric circles, one of four circles, +consisting probably of the Mdewakantonwan, Waqpe-kute, Waqpe-tonwan and +Sisitonwan; and the other of three circles, including the Ihañktonwan, +Ihañktonwanna, and Titonwan, as shown by the dialectal resemblances and +variations as well as by the relative positions of their former habitats. + + + + +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 as 1703. The Mdewakantonwan were the original +Santee, but the white people, following the usage of the Ihañktonwan, +Ihañktonwanna, and Titonwan, now extend that name to the Waqpekute, +Waqpetonwan, and Sisitonwan. The gentes of the Mdewakantonwan are as +follows:(2) + +1. Kiyuksa, Breakers (of the law or custom); so called because members of +this gens disregarded the marriage law by taking wives within the gens. + +2. Qe-mini-tcan (Ḣe-mini-ćaɳ) or Qemnitca (Ḣemnića), literally, +"Mountain-water-wood;" so called from a hill covered with timber that +appears to rise out of the water. This was the gens of Red Wing, whose +village was a short distance from Lake Pepin, Minnesota. + +3. Kap’oja (Kap̣oźa), Not encumbered-with-much-baggage; "Light Infantry." +"Kaposia, or Little Crow’s village," in Minnesota, in 1852. + +4. Maxa-yute-cni (Maġa-yute-’sni), Eats-no-geese. + +5. Qeyata-otonwe (Ḣeyata-otoɳwe), of-its-chief-Hake-wacte (Hake waṡte); +Qeyata-tonwan (Ḣeyata-toɳwaɳ) of Reverend A.L. Riggs, +Village-back-from-the-river. + +6. Oyate-citca (Oyate ṡića), Bad nation. + +7. Tinta-otonwe (Tiɳta-otorɳwe), of Hake-wacte, or Tinta tonwan +(Tiɳtatoɳwaɳ) of A.L. Riggs, Village on-the-prairie (tiɳta). + +These seven gentes still exist, or did exist as late as 1880. + + + + +THE WAQPE-KUTE + + +The name waqpe-kute is derived from waqpe (waḣpe), 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 names have not +been recorded. + + + + +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: + + [Illustration: FIG. 30.—Sisseton and Wahpeton camping circle.] + + FIG. 30.—Sisseton and Wahpeton camping circle. + + +13. Inyan-tceyaka-atonwan (Iɳyaɳ-ćeyaka-atoɳwaɳ), +Village-at-the-dam-or-rapids. + +14. Takapsin-tonwanna (Takapsin-toɳwaɳna), Village-at-the-shinny-ground. + +15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka). + +16. Oteqi-atonwan (Oteḣi-atoɳwaɳ),Village-in-the-thicket (oteḣi). + +17. Wita-otina, Dwellers-on-the-island (wita). + +18. Wakpa-atonwan (Wakpa-atoɳwaɳ), Village-on-the-river. + +19. Tcan-kaxa-otina (Ćan-kaġa-otina), Dwellers-in-log (-huts?). + +The numbers prefixed to the names of these gentes denote their respective +places in the camping circle of the Sisseton and Wahpeton, as shown in +figure 30. + + + + +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 Okopeya as a fifth. When only a part of the +tribe journeyed together, the people camped in the following manner: The +Amdo-wapuskiyapi pitched their tents between the west and north, the +Wita-waziyata-otina between the north and east, the Itokaq-tina between +the east and south, and the Kap’oja between the south and west. The +following are the Sisseton gentes (figure 31): + +1. Wita-waziyata-otina, Village-at-the-north-island. + +2. Ohdihe (from ohdihan, to fall into an object endwise). This gens is an +offshoot of the Wita-waziyata-otina. + +3. Basdetce-cni (Basdeće-ṡni), Do-not-split (the body of a +buffalo)-with-a-knife (but cut it up as they please). + +4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaġa). These are +an offshoot of the Basdetce-cni. + +5. Kaqmi-atonwan (Kalimi-atoɳwaɳ), Village-at-the-bend (kalimin). + +6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot of the +Kaqmi-atonwan. + +7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-atonwan. + +8. Tcan-kute (Ćaɳ kute), Shoot-in-the-woods (among the deciduous trees); a +name of derision. These people, according to Ashley, resemble the Keze, +whom he styles a "cross clan." + +9. Ti-zaptan (Ti-zaptaɳ), Five-lodges. + +10. Okopeya, In-danger. An offshoot of the Ti-zaptan. + +11. Kap’oja (Kapoźa), Those-who-travel-with-light-burdens. (See number 3 +of the Mdewakantonwan.) + +12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders +(amdo)-to-dry-it (wapuskiya)-during-the-hunt. + + [Illustration: FIG. 31.—Sisseton camping circle.] + + FIG. 31.—Sisseton camping circle. + + + + +THE IHAÑKTONWAN 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 (Ćaɳ kute), Shoot-in-the-woods; 2, Tcaxu (Ćaġu), +Lights or lungs; 3, Wakmuha-oin (Wakmuha oiɳ),Pumpkin-rind-earring; 4, +Ihaisdaye, Mouth-greasers; 5, Watceunpa (Waćeuɳpa), Roasters; 6, Ikmun +(Ikmuɳ), An animal of the cat kind (lynx, panther, or wildcat); 7, +Oyate-citca (Oyate-ṡiċa), Bad-nation; 8, Wacitcun-tcintca (Waṡićaɳ-ćiɳċa) +(a modern addition), Sons-of-white-men, the "Half-blood band." But in 1891 +Reverend Joseph W. Cook, who has been missionary to the Yankton since +1870, obtained from several men the following order of gentes (ignoring +the half-bloods): On the right side of the circle were, 1, Iha isdaye; 2, +Wakmuha-oin; 3, Ikmun. On the left side of the circle were, 4, Watceunpa; +5, Tcan-kute; 6, Oyate-citca; and, 7, Tcaxu. + + + + +THE IHAÑKTONWANNA OR YANKTONAI + + +The Yanktonai are divided into the Upper and Lower Yanktonai, the latter +being known as the Huñkpatina, Those-camping-at-one-end (or +"horn")-of-the-tribal-circle. + +The Upper Yanktonai geutes are as follows: 1, Tcan-ona (Ćaɳ ona), +Shoot-at-trees, or Wazi-kute, Shooters-among-the-pines; from these the +Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition (as a +lean animal or a poor man). 3, Cikcitcena (Ṡikṡićena), +Bad-ones-of-different-sorts. 4, Bakihon (Bakihoɳ), +Gash-themselves-with-knives. 5, Kiyuksa, Breakers (of the law or custom); +see Mdewakantonwan gens number 1. 6, Pa-baksa, Cut-heads; some of these +are on Devils Lake reservation, North Dakota. 7, Name forgotten. + +The following are the gentes of the Lower Yanktonai, or Huñkpatina: 1, +Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. 2, +Gŭn-iktceka (Ṡuɳ ikćeka), Common dogs. 3, Taquha-yuta (Taḣuha-yuta), +Eat-the-scrapings-of-hides. 4, San-ona (Saɳ-ona), +Shot-at-some-white-object; this name originated from killing an albino +buffalo; a Huñkpapa chief said that refugees or strangers from another +tribe were so called. 5, Iha-ca (Iha-ṡa), Red-lips. 6, Ite-xu (Ite-ġu), +Burned-face. 7, Pte-yute-cni (Pte-yute-ṡni), Eat-no-buffalo-cows. + + + + +THE TITONWAN OR TETON + + + +TRIBAL DIVISIONS + + +The Teton are divided into seven tribes, which were formerly gentes. These +are the Sitcanxu (Sićanġu), Itaziptco (Itazipćo), Siha-sapa, Minikooju +(Minikooźu), Oohe-nonpa (Oohe-noɳpa), Oglala, and Huñkpapa. + + + +THE SITCANXU + + +The Sitcanxu, Bois Brulés or Burned Thighs, are divided locally into (1) +Qeyata-witcaca (Ḣeyata wićaṡa), People-away-from-the-river, the Highland +or Upper Brulé, and (2) the Kud (Kuta or Kunta)-witcaca, the Lowland or +Lower Brulé. The Sitcanxu are divided socially into gentes, of which the +number has increased in recent years. The following names of their gentes +were given to the author in 1880 by Tatañka-wakan, Mysterious +Buffalo-bull: 1, Iyak’oza (Iyaḳoza), Lump (or wart)-on-a-horse’s-leg. 2, +Tcoka-towela (Ćoka-towela), Blue-spot-in-the-middle. 3, Ciyo-tañka +(Ṡiyo-taɳka), Large grouse or prairie chicken. 4, Ho-mna, Fish-smellers. +5, Ciyo-subula (Ṡiyo-subula), Sharp-tail grouse. 6, Kanxi-yuha +(Kaɳġi-yuha), Raven keepers. 7, Pispiza-witcaca (Pispiza-wićaṡa), +Prairie-dog people. 8, Walexa-un-wohan (Waleġa uɳ wohaɳ), +Boil-food-with-the-paunch-skin (waleġa). 9, Watceunpa (Waćeuɳpa), +Roasters. 10, Cawala (Ṡawala), Shawnee; the descendants of a Shawnee chief +adopted into the tribe. 11, Ihañktonwan (Ihaɳktoɳwaɳ), Yankton, so called +from their mothers, Yankton women; not an original Sitcanxu gens. 12, +Naqpaqpa (Naḣpaḣpa), Take-down (their)-leggings (after returning from +war). 13, Apewan-tañka (Apewaɳ taɳka), Big manes (of horses). + +In 1884 Reverend W.J. Cleveland sent the author the accompanying diagram +(figure 32) and the following list of Sitcanxu gentes, containing names +which he said were of very recent origin; 1, Sitcanxu proper. 2, Kak’exa +(Kakeġa),Making-a-grating-sound. 3a, Hinhan-cŭn-wapa (Hiɳhaɳ-ṡun-wapa), +Toward-the-owl-feather. 3b, Cŭñikaha-napin (Ṡuɳkaha napiɳ), +Wears-a-dogskin-around-the-neek, 4, Hi-ha kanhanhan win (Hi-ha kaɳhaɳhaɳ +wiɳ), Woman (wiɳ) -the-skin (ha) -of-whose-teeth (hi) -dangles +(kaɳhaɳhaɳ). 5, Hŭñku-wanitca (Huɳku-wanića), Without-a-mother. 6, +Miniskuya-kitc’un (Miniskuya kićuɳ), Wears salt. 7a, Kiyuksa, +Breaks-or-cuts-in-two-his-own (custom, etc; probably referring to the +marriage law; see Mdewakantonwan gens number 1). 7b, Ti-glabu, +Drums-iu-his-own-lodge. 8, Watceŭnpa (Waćeuɳpa), Boasters. 9, Wagluqe +(Wagluḣe), Followers, commonly called loafers; A.L. Riggs thinks the word +means "in-breeders." 10, Isanyati (Isaɳyati), Santee (probably derived +from the Mdewakantonwan). 11, Wagmeza-yuha, Has corn. 12a, Walexa-on-wohan +(Waleġa-oɳ-wohaɳ), Boils-with-the-paunch-skin. 12b, Waqna (Waḣna), Snorts. +13, Oglala-itc’itcaxa (Oglala-ićićaġa), Makes-himself-an-Oglala. 14, +Tiyotcesli (Tiyoćesli), Dungs-in-the-lodge. 15, Wajaja (Waźaźa), Osage +(?). 16, Ieska-tcintca (Ieska-ćiɳća), Interpreter’s sons; "half-bloods." +17, Ohe-nonpa (Ohe-noɳpa), Two boilings or kettles. 18, Okaxa-witcaca +(Okaġa-wićaṡa), Man-of-the-south. + + [Illustration: FIG. 32.—Sitcanxu camping circle.] + + FIG. 32.—Sitcanxu camping circle. + + + +THE ITAZIPTCO + + +The Itaziptco (Itazipćo), in full, Itazipa-tcodan (Itazipa-ćodaɳ), +Without-bows or Sans Arcs, had seven gentes, according to Waanatan or +Charger, in 1880 and 1884: 1, Itaziptco-qtca (Itazipćo-ḣća), Real +Itaziptco, also called Mini-cala (Mini-ṡala), Red water. 2, Cina-luta-oin +(Ṡina-luta-oiɳ), Scarlet-cloth-earring. 3, Woluta-yuta, Eat-dried-venison +(or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, Wear +(pieces-of) -metal-in-the-hair. 5, Tatañka-tcesli (Tataɳka-ćesli), +Dung-of-a-buffalo-bull. 6, Cikcitcela (Ṡikṡićela), +Bad-ones-of-different-kinds. 7, Tiyopa-otcannunpa (Tiyopa-oćaɳnuɳpa), +Smokes-at-the-entrance-to-the-lodge. + + + +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-cŭn-pegnaka (Kaɳġi-ṡuɳ-pegnaka), Wears-raven-feathers-in-the-hair. +3, Glagla-hetca (Glagla-heća), Untidy, slovenly ("Too lazy to tie their +moccasins"). 4, Wajaje (Waźaźe; Kill Eagle’s band; named affcer Kill +Eagle’s father, who was a Wajaje of the Oglala tribe). 5, Hohe, Asiniboin. +6, Wamnuxa-oin (Wamnuġa-oiɳ), Shell-ear-pendant. In 1884 Reverend H. Swift +obtained the following from Waanatan or Charger as the true list of +Siha-sapa gentes: 1, Ti-zaptan (Ti-zaptaɳ), Five lodges. 2, +Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. 4, Kanxi-cŭn-pegnaka +(as above). 5, Wajaje (as above). 6, Wamnuxa-oin (as above). Mr Swift +stated that there was no Siha-sapa division called Glagla-hetca. + + + +THE MINIKOOJU + + +In 1880 Tatañka-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 +(Minikooźu), Minikanye-woju (Minikaɳye-woźu), or Minneconjou gentes. These +were given in 1884, with numbers 4 and 9, to Reverend H. Swift by No Heart +(Ćaɳte-wanića): 1, Ŭñktce-yuta (Uɳkće-yuta), Eat-dung. 2, Glagla-hetca +(Glagla-heća), Slovenly. 3, Cuñka-yute-cni (Ṡuɳka yute-ṡni), Eat-no-dogs. +4, Nixe-tañka (Niġe-taɳka), Big-belly. 5, Wakpokinyan (Wakpokiɳyaɳ), +Flies-along-the-creek (wakpa). 6, Inyan-ha-oin (Iɳyan-h-oiɳ), +Musselshell-earring. 7, Cikcitcela (Ṡikṡićela), +Bad-ones-of-different-sorts. 8, Wagleza-oin, Watersnake-earring. 9, +Wan-nawexa (Waɳ-naweġa), Broken-arrows. The Wannawexa are nearly extinct. + + + +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-waḣota), +Skin-smeared-with-whitish-earth. + + + +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 (Tapiṡleća), Spleen +(of an animal). 3, Kiyuksa, Breaks-his-own (marriage custom). 4, Wajaja +(Waźaźa. See the Siha-sapa list of gentes). 5, Ite-citca (Ite-ṡića), +Bad-face, or Oglala-qtca (Oglala-ḣća), Real Oglala. 6, Oyuqpe (Oyuḣpe); +identical with Oiyuqpe of the next list. 7, Wagluqe (Wagluḣe). Followers +or Loafers. These were probably the earlier divisions of the Oglala, but +by 1884 considerable segregation had been accomplished, as shown by the +following list furnished by Reverend W.J. Cleveland: 1, Ite-citca +(Ite-ṡića), Bad-face, under Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, +Payabyeya, Pushed-aside (under Taṡuɳka-kokipapi, They-fear-even-his-horse; +wrongly rendered Man-afraid-of-his-horses). 3, Oyuqpe (Oyuḣpe), Thrown +down or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla +(Pe-ṡla), Baldhead. 6, Tceq-huha-ton (Ćeḣ-huha-toɳ), Kettle-with-legs. 7, +Wablenitca (Wablenića), Orphans. 8, Pe-cla-ptcetcela (Pe-ṡla-ptećela), +Short-baldhead. 9, Tacnahetca (Taṡnaheća), Gopher. 10, I-wayusota, +Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Wakan (Wakaɳ), +Mysterious. 12a, Iglaka-teqila (Iglaka-teḣila), Refuses-to-move-camp. 12b, +Ite-citca, Bad-face (as number 1). 13, Ite-citca-etanhan +(Ite-ṡića-etaɳhaɳ), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa +(Zuzeća kiyaksa), Bit-the-snake-in-two. 15, Watceonpa (Waće-oɳpa), +Boasters. 16, Watcape (Waćape), Stabber. 17, Tiyotcesli (Tiyoćesli), +Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or Loafers. 20, Oglala, +Scattered-her-own. 21, Ieska-tcintca (Ieska-ćinca), Interpreter’s sous, +"Half-bloods." + +According to Mr Cleveland the whole Oglala tribe had two other names, +Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two. + + + +THE HUÑKPAPA + + +The name Huñkpapa (sometimes corrupted into Uncpapa, Oncpapa, etc), should +be compared with the Yanktonai name Huñkpatina; both refer to the huñkpa +or ends of a tribal circle. A Huñkpapa man in 1880 gave the following as +the names of the gentes: 1, Tcañka-oqan (Ćaɳka-oḣaɳ) Sore-backs (of +horses), not the original name. 2, Tce-oqba (Će-oḣba), in which tce (će) +has either a vulgar meaning or is a contraction of tceya (ćeya), to weep, +and oqba (oḣba), sleepy. 3, Tinazipe-citca (Tinazipe-ṡića), Bad-bows. 4, +Talo-nap’in (Talo-napiɳ), Fresh-meat-necklace. 5, Kiglacka (Kiglaṡka), +Ties-his-own. 6, Tcegnake-okisela (Ćegnake-okisela), Half-a-breechcloth. +7, Cikcitcela (Ṡikṡićela), Bad-ones-of-different-sorts. 8, Wakan (Wakaɳ), +Mysterious. 9, Hŭnska-tcantojuha (Huɳska-ćaɳtoźuha), +Legging-tobacco-pouch. + + [Illustration: FIG. 33.—Oglala camping circle.] + + FIG. 33.—Oglala camping circle. + + +The real foundation for the totemic system exists among the Dakota, as +well as among the other Siouan tribes and the Iroquois, in the names of +men often being taken from mythical animals, but, in the opinion of Dr +S.R. Riggs, the system was never carried to perfection. + + + + +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 has been described at length by Dr Riggs.(3) + +While no political organization has been known to exist within the +historic period over the whole Dakota nation, the traditional alliance of +the "Seven Council-fires" is perpetuated in the common name Dakota, +signifying allied, friendly. + +Among the Dakota it is customary for the rank and title of chief to +descend from father to son, unless some other near relative is ambitious +and influential enough to obtain the place. The same is claimed also in +regard to the rank of brave or soldier, but this position is more +dependent on personal bravery. While among the Omaha and Ponka a chief can +not lead in war, there is a different custom among the Dakota. The +Sisseton chief Standing Buffalo told Little Crow, the leader of the +hostile Santee in the Minnesota outbreak of 1862, that, having commenced +hostilities with the whites, he must fight it out without help from him, +and that, failing to make himself master of the situation, he should not +flee through the country of the Sisseton. + +Regarding chieftainship among the Dakota, Philander Prescott(4) says: + + + The chieftainship is of modern date, there being no chiefs hefore + the whites came. The chiefs have little power. The chief’s band is + almost always a kin totem which helps to sustain him. The chiefs + have no votes in council; there the majority rules and the voice + of the chief is not decisive till then. + + On the death of a chief, the nearest kinsman in the right line is + eligible. If there are no kin, the council of the band can make a + chief. Civil chiefs scarcely ever make a war party. + + +The Dakota woman owns the tipi. If a man has more wives than one, they +have separate tipis, or they arrange to occupy different sides of one. +Sometimes the young man goes to live with his wife’s kindred, but in such +matters there is no fixed rule. To purchase a wife was regarded the most +honorable form of marriage, though elopement was sometimes resorted to. + + + + + +THE ASINIBOIN + + +The Asiniboin were originally part of the Wazi-kute gens of the Yanktonai +(Ihañktonwanna) 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 Hohe, "rebels," but Denig says the term +signifies "fish eaters," and that they may have been so called from the +fact that they subsisted principally on fish while in British territory. + +Lists of the gentes of this people have been recorded by Denig, +Maximilian, and Hayden, but in the opinion of the present writer they need +revision. + + _Asiniboin gentes_ + +_Denig_ _Maximilian_ _Hayden_ +We-che-ap-pe-nah, Itschcabinè, Les Wi-ić-ap-i-naḣ, +60 lodges, under gens des filles. Girls’ band. +Les Yeux Gris +E-an-to-ah, Stone Jatonabinè, Les I’-an-to’-an. +Indians, the gens des roches, Either Inyan +original the Stone Indians tonwan, Stone +appellation for of the English. Village or +the whole nation; Call themselves Ihanktonwan, End +50 lodges, under "Eascab." village or +Premier qui Voile. Yankton. J.O.D.) +Wah-to-pan-ah, Otaopabinè, Les Waḣ-to’-pap-i-naḣ +Canoe Indians, 100 gens des canots. +lodges, under +Serpent. +Wah-to-pah-han-da-toh, Watópachnato, Les Waḣ-to’-paḣ-an-da-to, +Old Gauché’s gens, gens de l’age. Gens du Gauché or +i.e., Those who Left Hand. +row in canoes; 100 +lodges, under +Trembling Hand. +Wah-ze-ah we-chas-ta, O-see-gah (of Waḣ-zi-ah, or +Northern People (so Lewis and Clark, To-kum-pi, Gens du +called because they Discoveries, p. Nord. +came from the north in 43, 1806). +1839); 60 lodges, +under Le Robe de Vent. + +The following gentes have not been collated: Of Maximilian’s list, +Otopachgnato, les gens du large, possibly a duplication, by mistake, of +Watopachnato, les gens de l’age; Tschantoga, les gens des bois; +Tanin-tauei, les gens des osayes; Chábin, les gens des montagnes. Of +Hayden’s list, Min’-i-shi-nak’-a-to, gens du lac. + +The correct form in the Yankton dialect of the first name is Witcinyanpina +(Wićiɳyaɳpina), girls; of the second, probably Inyantonwan (Iɳyaɳ toɳwaɳ); +the third and fourth gentes derive their names from the verb watopa, to +paddle a canoe; the fifth is Waziya witcacta (Waziya wićaṡta). Tschan in +Tschantoga is the German notation of the Dakota tcan (ćaɳ), tree, wood. +Cha in Chábin is the German notation of the Dakota word ḣe, a high ridge +of hills, a mountain. + +In his report to Governor Stevens, from which the following information +respecting the Asiniboin is condensed, Denig used the term "band" to +denote a gens of the tribe, and "clans" instead of corporations, under +which latter term are included the feasting and dancing societies and the +orders of doctors, shamans, or theurgists. + +These bands are distinct and occupy different parts of the country, +although they readily combine when required by circumstances, such as +scarcity of game or an attack by a large body of the enemy. + +The roving tribes call no general council with other nations; indeed, they +are suspicious even of those with whom they have been at peace for many +years, so that they seldom act together in a large body. With the +exception of the Hidatsa, Mandau, and Arikara, who are stationary and live +in a manner together, the neighboring tribes are quite ignorant of one +another’s government, rarely knowing even the names of the principal +chiefs and warriors. + +In all these tribes there is no such thing as hereditary rank. If a son of +a chief is wanting in bravery, generosity, or other desirable qualities, +he is regarded merely as an ordinary individual; at the same time it is +true that one qualification for the position of chief consists in having a +large number of kindred in the tribe or gens. Should there be two or more +candidates, equally capable and socially well connected, the question +would be decided on the day of the first removal of the camp, or else in +council by the principal men. In the former case, each man would follow +the leader whom he liked best, and the smaller body of Indians would soon +adhere to the majority. + +Women are never acknowledged as chiefs, nor have they anything to say in +the council. A chief would be deposed for any conduct causing general +disgust or dissatisfaction, such as incest (marrying within his gens) or +lack of generosity. Though crime in the abstract would not tend to create +dissatisfaction with a chief, yet if he murdered, without sufficient +cause, one whose kindred were numerous, a fight between the two bodies of +kindred would result and an immediate separation of his former adherents +would ensue; but should the murdered person be without friends, there +would be no attempt to avenge the crime, and the people would fear the +chief only the more. To preserve his popularity a chief must give away all +his property, and he is consequently always the poorest man in the band; +but he takes care to distribute his possessions to his own kindred or to +the rich, from whom he might draw in times of need. + +The duties of a leading chief are to study the welfare of his people, by +whom he is regarded as a father, and whom he addresses as his children. He +must determine where the camp should be placed and when it should be +moved; when war parties are advisable and of whom they should be +composed—a custom radically different from that of the Omaha and +Ponka,—and all other matters of like character. Power is tacitly committed +to the leading chief, to be held so long as he governs to general +satisfaction, subject, however, to the advice of the soldiers. Age, +debility, or any other natural defect, or incapacity to act, advise, or +command, would lead a chief to resign in favor of a younger man. + +When war is deemed necessary, any chief, soldier, or brave warrior has the +privilege of raising and leading a war party, provided he can get +followers. The powers of a warrior and civil chief may be united in one +person, thus differing from the Omaha and Ponka custom. The leading chief +may and often does lead the whole band to war; in fact, it devolves on him +to lead any general expedition. + +The Akitcita (Akićita), soldiers or guards (policemen), form an important +body among the Asiniboin as they do among the other Siouan tribes. These +soldiers, who are chosen from the band on account of their bravery, are +from 25 to 45 years of age, steady, resolute, and respected; and in them +is vested the power of executing the decisions of the council. In a camp +of 200 lodges these soldiers would number from 50 to 60 men; their lodge +is pitched in the center of the camp and is occupied by some of them all +the time, though the whole body is called together only when the chief +wishes a public meeting or when their hunting regulations are to be +decided. In their lodge all tribal and intertribal business is transacted, +and all strangers, both white men and Indians, are domiciled. The young +men, women, and children are not allowed to enter the soldiers’ lodge +during the time that tribal matters are being considered, and, indeed, +they are seldom, if ever, seen there. All the choicest parts of meat and +the tongues of animals killed in hunting are reserved for the soldiers’ +lodge, and are furnished by the young men from time to time. A tax is +levied on the camp for the tobacco smoked there, which is no small +quantity, and the women are obliged to furnish wood and water daily. This +lodge corresponds in some degree to the two sacred lodges of the Hañga +gens of the Omaha. + +Judging from the meager information which we possess concerning the +Asiniboin kinship system, the latter closely resembles that of the Dakota +tribes, descent being in the male line. After the smallpox epidemic of +1838, only 400 thinly populated lodges out of 1,000 remained, relationship +was nearly annihilated, property lost, and but few, the very young and +very old, were left to mourn the loss. Remnants of bands had to be +collected and property acquired, and several years elapsed ere the young +people were old enough to marry. + +The names of the wife’s parents are never pronounced by the husband; to do +so would excite the ridicule of the whole camp. The husband and the +father-in-law never look on each other if they can avoid it, nor do they +enter the same lodge. In like manner the wife never addresses her +father-in-law. + +A plurality of wives is required by a good hunter, since in the labors of +the chase women are of great service to their husbands. An Indian with one +wife can not amass property, as she is constantly occupied in household +labors, and has no time for preparing skins for trading. The first wife +and the last are generally the favorites, all others being regarded as +servants. The right of divorce lies altogether with the husband; if he has +children by his wife, he seldom puts her away. Should they separate, all +the larger children—those who require no further care—remain with the +father, the smaller ones departing with the mother. When the women have no +children they are divorced without scruple. + +After one gets acquainted with Indians the very opposite of taciturnity +exists. The evenings are devoted to jests and amusing stories and the days +to gambling. The soldiers’ lodge, when the soldiers are not in session, is +a very theater of amusement; all sorts of jokes are made and obscene +stories are told, scarcely a woman in the camp escaping the ribaldry; but +when business is in order decorum must prevail. + +The personal property of these tribes consists chiefly of horses. +Possession of an article of small value is a right seldom disputed, if the +article has been honestly obtained; but the possession of horses being +almost the principal object in life of an Indian of the plains, the +retention of them is a matter of great uncertainty, if he has not the +large force necessary to defend them. Rights to property are based on the +method of acquirement, as (1) articles found; (2) those made by themselves +(the sole and undisputed property of the makers); (3) those stolen from +enemies, and (4) those given or bought. Nothing is given except with a +view to a gift in return. Property obtained by gambling is held by a very +indefinite tenure. + +Murder is generally avenged by the kindred of the deceased, as among the +Omaha and Ponka. Goods, horses, etc, may be offered to expiate the crime, +when the murderer’s friends are rich in these things, and sometimes they +are accepted; but sooner or later the kindred of the murdered man will try +to avenge him. Everything except loss of life or personal chastisement can +be compensated among these Indians. Rape is nearly unknown, not that the +crime is considered morally wrong, but the punishment would be death, as +the price of the woman would be depreciated and the chances of marriage +lessened. Besides, it would be an insult to her kindred, as implying +contempt of their feelings and their power of protection. Marriage within +the gens is regarded as incest and is a serious offense. + + + + + +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 Hañga were the tents associated +with the buffalo hunt and the cultivation of the soil. The diameter of the +circle (figure 34) represents the road traveled by the tribe when going on +the buffalo hunt, numbers 1 and 10 being the gentes which were always in +the van. The tribe was divided into half tribes, each half tribe +consisting of five gentes. The sacred tents of the Omaha and all the +objects that were kept in them are now in the Peabody Museum of +Archaeology and Ethnology at Cambridge, Massachusetts. + + [Illustration: FIG. 34.—Omaha camping circle.] + + FIG. 34.—Omaha camping circle. + + +The two groups of gentes forming the half tribes or phratries, sometimes +composed of subgentes or sections, are as follows: + +_Hañgacenu gentes_—1, Wejincte, Elk. 2, Iñke-sabĕ, Black shoulder, a +Buffalo gens; the custodian of the real pipes of peace. 3, Hañga or +Ancestral, a Buffalo gens; the regulator of all the so-called pipes of +peace and keeper of two sacred tents. 4, ¢atada, meaning uncertain; in +four subgentes: _a_, Wasabe hit‘ajĭ, Touch-not-the-skin-of-a-black-bear; +_b_, Wajiñga ¢atajĭ, Eat-no-small-birds; Bird people; _c_, ʇe-*d*a it‘ajĭ, +Touch-no-buffalo-head; Eagle people; _d_, ʞe-‘in, +Carry-a-turtle-on-the-back; Turtle people. 5, ʞanze, Wind people. + +_Ictasanda gentes_—6, Man¢iñka-gaxe, Earth-lodge-makers; coyote and wolf +people. 7, ʇe-sĭnde, Buffalo-tail; a Buffalo-calf people. 8, ʇa-*d*a, +Deer-head; Deer people. 9, Iñg¢e-jide, Red dung; a Buffalo-calf gens. 10, +Icta-sanda, meaning uncertain ("gray eyes"?), said to refer to the effect +of lightning on the eyes. This last gens consists of Thunder and Reptile +people. + +The Iñke-sabĕ formerly consisted of four subgentes. When the gens met as a +whole, the order of sitting was that shown in figure 35. In the tribal +circle the Wa¢igije camped next to the Hañga gens, and the other Iñke-sabĕ +people came next to the Wejincte; but in the gentile "council fire" the +first became last and the last first. + +The Ieki¢ĕ or Criers. + +The Naq¢eit‘a-bajĭ, Those-who-touch-no-charcoal. + +The three subgentes here named sat on the same side of fireplace. + +The Hañga formerly had four subgeutes, but two of them, the Wa¢iitan or +Workers, and the Ha-ʇu-it‘ajĭ, Touches-no-green(-corn)-husks, are extinct, +the few survivors having joined the other subgentes. The remaining +subgentes are each called by several names: 1, ʇcsanha-ʇa¢ican, pertaining +to the sacred skin of an albino buffalo cow, or Wacabe, Dark buffalo; or +Hañga-qti, real Hañga; or ʇe-¢eze-¢atajĭ, Do-not-eat-buffalo-tongues. 2, +Janha-ʇa¢ican, pertaining to the sacred (cottonwood) bark; or +Waq¢exe-a¢in, Keeps-the-"spotted-object" (the sacred pole); or +Jan-waqube-a¢in, Keeps-the-sacred-or-mysterious-wood (pole); or +ʇa-waqube-¢atajĭ, Does-not-eat-the-sacred (mysterious)-buffalo-sides; or +Minxa-san-¢atajĭ-kĭ *P*etan-¢atajĭ, Eat-no-geese-or-swans-or-cranes. + + [Illustration: FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, + Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-¢atajĭ, Those-who-eat-no-red-corn.] + + FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, Maze or Whorl, + or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-¢atajĭ, Those-who-eat-no-red-corn. + + +In the tribal circle the Wacabe camped next to the Iñke-sabĕ, and the +Waqe¢xe-acin were next to the Wasabe-hit‘ajĭ subgens of the ¢atada; but in +the Hañga gentile assembly the positions were reversed, the Wacabe sitting +on the right side of the fire and the Waq¢exe-a¢in on the left. + +The Wasabe-hit‘ajĭ subgens of the ¢atada was divided into four sections: +Black-bear, Raccoon, Grizzly-bear, and Porcupine. The only survivors are +the Black-bear and Raccoon (Singers). + +The Wajiñga ¢atajĭ subgens was divided into four sections: 1, Hawk people, +under the chief Standing Hawk (now dead). 2, Blackbird people, under the +chief Wajina-gahiga. B, Starling or Thunder people. 4, Owl and Magpie +people. + +The ʞanze gens was divided into at least two subgentes, the Keepers of the +pipe and the Wind people. Lion, of the Deer-head gens, said that there +were four subgentes, but this was denied in 1882 by Two Crows of the Hañga +gens. + +The Man¢iñka-gaxe subgentes, as given by Lion, were: 1, Coyote and Wolf +people. 2, In‘ĕ-waqube-a¢in, Keepers-of-the-mysterious-stones. 3, +Niniba-t‘an, Keepers-of-the-pipe. 4, Minxa-san-wet‘ajĭ. +Touch(es)-not-swans. Cañge-skă, White Horse, chief of the Man¢iñ-ka-gaxe +(in 1878-1880) named three subgentes, thus: 1, Qube, Mysterious person, a +modern name (probably including the Miʞasi and In‘ĕ-waqube-a¢in, and +certainly consisting of the descendants of the chief Wa-jiñga-sabe or +Blackbird). 2, Niniba-t‘an. 3, Minxa-san-wet‘ajĭ. + +The ʇa-*d*a were divided into four parts: 1, Niniba-t‘an, +Keepers-of-the-pipe, under Lion. 2, Naq¢e-it‘ajĭ, Touches-no-charcoal, +under Boy Chief. 3, Thunder-people, under Pawnee Chief. 4, Deer-people, +under Sinde-xanxan (Deer’s-)tail-shows-red-at-intervals +(-as-it-bounds-away). + +The Ictasanda gens also was in four parts: 1, Niniba-t‘an, +Keepers-of-the-pipe. 2, Real Ictasanda people, (Numbers 1 and 2 were +consolidated prior to 1880.) 3, Wacetan or Reptile people, sometimes +called Keepers-of-the-claws-of-a-wildcat. 4, Real Thunder people, or +Those-who-do-not-touch-a-clamshell, or +Keepers-of-the-clamshell-and-the-tooth-of-a-black-bear. + +The social organization of the Omaha has been treated at length by the +author in his paper on Omaha Sociology.(6) + + + + + +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. + + [Illustration: FIG. 36.—Ponka camping circle.] + + FIG. 36.—Ponka camping circle. + + +Tcinju half-tribe—Thunder or Fire phratry: Gens 1, Hisada, +Legs-stretched-ont-stiff (refers to a dead quadruped); Thunder people. +Gens 2, Touch-not-the-skin-of-a-black-bear. Wind-makers or War phratry: +Gens 3, ¢ixida, Wildcat (in two subgentes: 1, Sinde-ag¢ĕ, Wears-tails, +i.e., locks of hair; Naq¢e-it‘ajĭ, Does-not-touch-charcoal; and +Wascʇu-it‘ajĭ, Does-not-tonch-verdigris. 2, Wami-it‘ajĭ, +Does-not-touch-blood). Gens 4, Nika-*d*a-ɔna, "Bald human-head;" Elk +people (in at least three subgentes: 1, ʇe-sĭnde-it‘ajĭ, +Does-not-touch-a-buffalo-tail; 2, ʇe ¢eze ¢atajĭ, +Does-not-eat-buffalo-tongues; 3, ʇaqti kĭ Anpan ¢atajĭ, +Does-not-eat-deer-and-elk). + +Wajaje half-tribe—Earth phratry: Gens 5, Maʞan, Medicine, a buffalo gens, +also called ʇe-sĭnde it‘ajĭ, Does-not-touch-buffalo-tails (in two +subgentes: 1, Real Ponka, Keepers-of-a-sacred-pipe; 2, Gray Ponka). Gens +6, Wacabe, Dark buffalo (in two subgentes: 1, Buffalo tail, or,ʇe-¢eze +¢atajĭ, Does-not-eat-buffalo-tongues, or ʇe-jiñga ¢atajĭ, +Does-not-eat-a-very-young-buffalo-calf; 2, ʇe-*d*a it‘ajĭ, +Does-not-touch-a-buffalo-head or skull). Water phratry (?): Gens 7, +Wajaje, Osage (in two subgentes at present: 1, Dark Osage, +Keepers-of-a-sacred-pipe, or Waseʇu-it‘ajĭ, Does-not-touch-verdigris, or +Naq¢e-it‘ajĭ, Does-not-touch-charcoal; 2, Gray Osage, or Wĕs‘ă wet‘ajĭ, +Does-not-touch-serpents; 3, Necta, an Owl subgens, now extinct). Gens 8, +Nuqe, Reddish-yellow buffalo (miscalled Nuxe, Ice). Subgentes uncertain, +but there are four taboo names: Does-not-touch-a-Buffalo-head (or skull), +Does-not-touch-a-buffalo-calf, +Does-not-touch-the-yellow-hide-of-a-buffalo-calf, and +Does-not-eat-buffalo-tongues. + + + + + +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 names are known to all the tribe: 1, +Uʞa’qpa-qti, Real Kwapa; 2, Ti’-u-a’-d¢i-man (Toriman), Ti’-u-a-d¢i’ man +(of Mrs Stafford); 3, U-zu’-ti-u’-wĕ (Southois, etc). The fourth was +Tan’wan ji’ʞa, Small village. Judging from analogy and the fact that the +fifth village, Imaha, was the farthest up Arkansas river, that village +name must have meant, as did the term Omaha, the upstream people. + +The following names of Kwapa gentes were obtained chiefly from Alphonsus +Vallière, a full-blood Kwapa, who assisted the author at Washington, from +December, 1890, to March, 1891: + +Nan’panta, a Deer gens; Onphŭn enikaciʞa, the Elk gens; Qid¢ e’nikaci’ʞa, +the Eagle gens; Wajiñ’ʞa enikaci’ʞa, the Small-bird gens; Hañ’ʞa +e’nikaci’ʞa, the Hañ’ʞa or Ancestral gens; Wasa’ e’nikaci’ʞa, the +Black-bear gens; Mantu’ e’nikaci’ʞa, the Grizzly-bear (?) gens; Te +e’nikaci’ʞa, the Buffalo gens (the ordinary buffalo); Tuqe’-nikaci’ʞa, the +Reddish-yellow Buffalo gens (answering to Nuqe of the Ponka, Yuqe of the +Kansa, ¢uqe of the Osage); Jawe’ nikaci’ʞa, the Beaver gens; Hu +i’nikaci’ʞa, the Fish gens; Mika’q‘e ni’kaci’ʞa, the Star gens; Pe’tan +e’nikaci’ʞa, the Crane gens; Cañʞe’-nikaci’ʞa, the Dog (or Wolf?) gens; +Wakan’ʇă e’nikaci’ʞa, the Thunder-being gens; Tand¢an’ e’nikaci’ʞa or +Tan’d¢an tañ’ʞa e’nikaci’ʞa, the Panther or Mountain-lion gens; +Ke-ni’kaci’ʞa, the Turtle gens; Wĕs‘ă e’nikaci’ʞa, the Serpent gens; Mi +e’nikaci’ʞa, the Sun gens. Vallière was unable to say on which side of the +tribal circle each gens camped, but he gave the personal names of some +members of most of the gentes. + +On visiting the Kwapa, in the northeastern corner of Indian Territory, in +January, 1894, the author recorded the following, with the assistance of +Mrs Stafford, a full-blood Kwapa of about 90 years of age: Among the Hañka +gentes are the Hañ’ʞa tañʞa, Large Hañʞa or Mancka’ e’nikaci’ʞa, Crawfish +people; Wajiñʞa e’nikaci’ʞa, Small-bird people; Jiñ’ʞa e’nikaci’ʞa, +Small-bird people; Te ni’kaci’ʞa, Buffalo people, or Hañ’ʞa ji’ʞa, Small +Hañʞa; An’pan e’nikaci’ʞa, Elk people; Qid¢a’ e’nikaci’ʞa, Eagle people; +Tuqe’-nikaci’ʞa, Reddish-yellow Buffalo people; and Cañʞe’-nikaci’ʞa, Dog +(or Wolf?) people. Mrs Stafford knew that five gentes were not on the +Hañʞa side, three of them, Hu i´’nikaci’ʞa, Fish people, Ni’kia’ta +(meaning unknown), and Ke-ni’kaci’ʞa, Turtle people, being on the same +side; Mantu’ e’nikaci’ʞa, Lion people; and Ti’ju (answering to the Osage +Tsiɔu, the Kansa Tciju, and the Ponka Tcinju), meaning not obtained, which +last is extinct. Mrs Stafford could not tell on which side camped any of +the following gentes given by Vallière: Maqe, Wĕs‘ă, Wasa, Jawe, Mikaq‘e, +Mi, etc. The only persons capable of giving the needed information are +among those Kwapa who reside on Osage reservation. According to George +Redeagle and Buffalo Calf, two full-blood Quapaw, the Maqe-nikaci’ʞa, +Upper World people, were identical with the Wakanʇa e’nikaci’ʞa, +Thunder-being people, of Vallière. These two men said, also, that there +was no single gens known as the Hañʞa, that name belonging to a major +division, probably a half-tribe. + + + + + +THE KAƝZE OR KANSA + + + [Illustration: FIG. 37.—Kansa camping circle.] + + 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, _a_, Manyinka + Earth, or tañga, Large + Earth-lodge-makers. earth. _b_, + Manyiñka + gaxe,&Manyiñka + jiñga, Small + earth. +II 2. Ta, Deer, or _a_, Taqtci, Real + Wajaje, Osage. 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 _a_, Tadje unikacinga, + Tci hacin, Wind people, or Ak’a + Lodge-in-the-rear; unikacinga, South-wind + Last-lodge. 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 _a_, Wasabĕqtci, Real + bear. 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, Not learned. + Carries-a-turtle-on-his-back. +V 8. Min k’in, Not learned. + Carries-the-sun-on-his-back. +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, _a_, Qüyego jiñga, + Holds-the-firebrand-to-sacred-pipes, Hawk-that-has-a-tail-like-a-"king-eagle;" + or Hañga jiñga, small Hañga. "Little-one-like-an-eagle." + _b_, Mika unikacinga, + Raccoon people, or Mika + qla jiñga, Small lean + racoon. +VII 13. Hañga tañga, Large Hañga; Hañga A black eagle with spots. Subgentes not + utanandji, recorded. + Hañga-apart-from-the-rest, or Ta + sindje qaga, Stiff-deer-tail. +II 14. Tcedŭñga, Buffalo (bull), or _a_, Tcedŭñga, Buffalo with dark hair. + Sitañga, Big feet. _b_, Yuqe, Reddish-yellow Buffalo. (See + Ponka Nuqe, Osage ¢uqe, Kwapa Tuqe.) +V 15. Tci ju wactage, Tci-ju (Red-hawk people?). Subgentes not + peacemaker. recorded. +II 16. Lṵ nikacinga, Thunder-being Subgentes not recorded. + people; Ledan unikacinga, Gray-hawk + people. + +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 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¢ŭn*d*a, the Seven Tsiɔu fireplaces, Hañʞa utsse pe¢ŭ*d*a, the Seven +Hañʞa fireplaces, and Waɔaɔe utse pe¢ŭ*d*a, 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. + + [Illustration: FIG. 38.—Osage camping circle.] + + FIG. 38.—Osage camping circle. + + +When there is sickness among the children on the Waɔaɔe or right (war) +side of the circle, their parents apply to the Tsiɔu (Tsiɔu wactaʞe?) for +food for them. In like manner, when the children on the left or Tsiɔu side +are ill, their parents apply to the Panhka (wactaqe?), on the other side, +in order to get food for them. + +The Seven Tsiɔu fireplaces occupy the left or peace side of the circle. +Their names are: + +1. Tsiɔu Sĭntsaʞ¢e, Tsiɔu-wearing-a-tail (of hair)-on-the-head; also +called Tsiɔu Wanŭn’, Elder Tsiɔu; in two subgentes, Sintsaʞ¢ĕ, Sun and +Comet people, and Cŭñʞe i’nik‘ăcin’a, Wolf people. + +2. Tse ʇṵ’ʞa intse’, Buffalo-bull face; in two subgentes, of which the +second is Tse’ ¢añka’ 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’niɥk‘acin’a, +Sun people; _b_, Minxa’ ska i’niɥk‘ăcin’a, Swan people, + +4. Tsi’ɔu wacta’ʞe, Tsiɔu peacemaker, or Tan’wanʞa’xe, Village-maker, or, +Ni’wa¢ĕ, Giver of life. These have two subgentes, _a_, Wapin it‘a’ɔi, +Touches-no-blood, or Qü¢a’ ɔü’tse, Red-eagle (really a hawk); _b_, Qü¢a’ +pa san’, Bald-eagle, or Ɔansan’u’niɥk‘ăcin’a, Sycamore people, the leading +gens on the left side of the circle. + +5. Han i’niɥk‘ăcin’a, Night people, or Tsi’ɔu we’haʞi¢e, the +Tsiɔu-at-the-end, or Tse’¢añka’. Their two subgentes are: _a_, Night +people proper; _b_, Wasa’*d*e, Black-bear people. + +6. Tse ʇṵ’ʞa, Buffalo bull. In two subgentes, _a_, Tse ʇṵ’ʞa, Buffalo +bull; _b_, ¢u’qe, Reddish-yellow buffalo (corresponding to the Nuqe of the +Ponka, Tuqe of the Quapaw, and Yuqe of the Kansa). + +7. ʞ¢ŭn, Thunder-being, or Tsi’hacin, Camp-last, or Ma’xe, Upper-world +people, or Niɥ’ka wakan’ʇaʞi, Mysterious-male-being. Subgentes not +recorded. + +On the right (Hañʞa or Waɔaɔe) side of the circle are the following: + +8. Waɔa’ɔe Wanŭn’, Elder Osage, composed of six of the seven Osage +fireplaces, as follows: _a_, Waɔa’ɔe ska’, White Osage; _b_, Ke k’in’, +Turtle-carriers; _c_, Wake’¢e ste’tse, Tall-flags(?), Ehnan’ min’tse tŭn’, +They-alone-have-bows, or Minke’¢e ste’tse, Tall-flags; _d_, Ta ¢a’xü, +Deer-lights, or Ta i’niɥk’ăcin’a, Deer people; _e_, Hu i’niqk‘ăcin’a, Fish +people; _f_, Nan’panta, a deer gens, called by some Ke ʞa’tsü, +Turtle-with-a-serrated-crest-along-the-shell (probably a water monster, as +there is no such species of turtle). + +9. Hañ’ʞa uta’¢antsi, Hañʞa-apart-from-the-rest, or Qü¢a’qtsi +i’niɥ-k‘ăcin’a, Real eagle people—the War eagle gens, and one of the +original Hañʞa 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. Panɥ’ka wacta’ʞe, Ponka peace-maker, +according to a Tsiɔu man; in two subgentes, _a_, Tse’wa¢ĕ, Pond-lily, and +_b_, Waca’*d*e, Dark-buffalo; but according to Panɥ’ka waʇa’yinʞa, a +member of the gens, his people have three subgentes, _a_, Wake’¢e, Flags; +_b_, Wa’tsetsi, meaning, perhaps, Has-come hither +(tsi)-after-touching-the-foe (watse); _c_, Qŭntse’, Red cedar. + +11. Hañ’ʞa a’hü tŭn’, Hañʞa-having-wings, or Hü’saʇa, +Limbs-stretched-stiff, or Qü¢ i’niɥk‘ăcin’a, White-eagle people, in two +subgentes, which were two of the original Hañʞa fireplaces: _a_, Hü’saʇa +Wanŭn’, Elder Hüsaʇa; _b_, Hü’saʇa, those wearing four locks of hair +resembling those worn by the second division of the Wasape tun. + +12. Wasa’*d*e tŭn, Having-black-bears. In two parts, which were originally +two of the Hañʞa fireplaces: A, Sĭntsaʞ¢sĕ, Wearing-a-tail- (or +lock)-of-hair-on-the-head; in two subgentes, (_a_) Wasa*d*e, Black bear, +or Hañ’ʞa Wa’ts‘ekawa’ (meaning not learned); (_b_) Iñʞ¢ŭñ’ʞa ɔiũ’ʞa, +Small cat. B, Wasa’*d*e tŭn, Wearing-four-locks-of-hair, in two subgentes, +(_a_) Minxa’ska, Swan; (_b_) Tse’wa¢ĕ qe’ʞa, Dried pond-lily. + +13. Ṵ’pqan, Elk, one of the seven Hañʞa fireplaces. + +14. Kan’se, Kansa, or I’*d*ats‘ĕ, +Holds-a-firebrand-to-the-sacred-pipes-in-order-to-light-them, or A’k‘a +i’niɥak‘ăcin’a, South-wind people, or Tatse’ i’niɥk‘ăcin’a, Wind people, +or Pe’tse i’niɥk‘ăcin’a, Fire people. One of the seven Hañʞa fireplaces. + +The following social divisions cannot be identified: Ɔa’*d*e +i‘niɥk‘ăcin’a, Beaver people, said to be a subgens of the Waɔaɔe, no gens +specified; Pe’tqan i’niɥk‘ăcin’a, Crane people, said to be a subgens of +the Hañʞa(?) sĭntsaʞ¢ĕ; Wapŭñ’ʞa i’niɥk‘ăcin’a, Owl people; Manyiñ’ʞa +i’niɥk‘ăcin’a, Earth people; *d*aqpü’ i’niɥk‘ăcin’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 Tsewa¢e qeʞa +formed the fourth subgens of the Tse ʇṵ’ʞa intse; but this was denied by +ʞahiʞe waʇayiñʞa, of the Tsi’ɔu wacta’ʞe, who said that it belonged to the +Panɥka wactaʞe prior to the extinction of the subgens. Tsepa ʞaxe of the +Wasape gens said that it formed the fourth subgens of his own people. Some +make the Tsiɔu wactaʞe the third gens on the left, instead of the fourth. +According to ʞahiʞe waʇayiñʞa, "All the Waɔaɔe 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 wactaʞe, as follows: 1, Kaɥiʞe wactaʞe, +of the Tsiɔu wactaʞe subgens, who had acted for eight years; 2, Pahü-ska, +of the Bald-eagle or Qü¢a pa san subgens; 3, ʞ¢eman, Clermont, of the +ki*d*anan of the Tsiɔu wehaki¢ĕ or Night gens; 6, Panɥka waʇayiñʞa, Saucy +Ponka, of the Wa’tsetsi or Ponka gens; 7, Niɥka waɔin 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 Tsiɔu cuka (one of the Tsiɔu wactaʞe 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‘ĕ gens (one on +the right) lights the pipes. The criers are chosen from the Kanse, Ṵpqan, +and Min k’in gentes. The Tsiɔu Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse gentes furnish +the soldiers or policemen for the Tsiɔu wactaʞe. A similar function is +performed for the Panɥka wactaʞe by the Waɔaɔe wanŭn and Hañʞa uʇa¢antsi +gentes. The Sĭntsaʞ¢ĕ and Hañʞa uʇa¢autsi are "akiʇa watañʞa," chiefs of +the soldiers; the Tseʇṵʞa intse and Waɔaɔe Wanŭn being ordinary soldiers, +i.e., subordinate to the others. The Waɔaɔe 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 +Waɔaɔe 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 Tsiɔu wactaʞe (chief) tells +the Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse where the people must camp. The following +evening the Panɥka wactaʞe (chief) tells the soldiers on his side (the +Waɔaɔe and Hañʞa uʇa¢antsi) 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 Tsiɔu wactaʞe and +Hañʞa (Panɥka wactaʞe?) who attend the council. The crier is generally a +man of either the Ṵpqan 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 | ʞasin’|ʇan | awahe’ɔún | tatsi’ | a’pinʇau+! | Ha+! +| (Niɔü’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’he¢a’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’kiʇa (policemen) who +have a ʇuʇan’hañʞa or captain, who then acts as crier in giving orders, +thus: + +"Ha+! | ni’kawasa’e! | Ha+! | ʞahi’ʞe | waʇa’yiñʞa | ni’kawasa’e! | +a’¢aki’ʇa | 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’kiʇa 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’paʞ¢a’ɔi utsin’, and they are +expected to punish any a’kiʇa who fail to do their duty. Supposing Min +k’in waʇayiñʞa was selected, the crier would say: + +"Ha+! ni’kawasa’e! Ha+, Min k’in’ waʇa’yiñʞa n’ikawasa’e! Ha+! u¢a’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 Hañʞa uʇa¢antsi man to lead +the scouts, and subsequently to call on a Sĭntsaʞ¢ĕ 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 akiʇa, and the wapaʞ¢aɔi 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 Tsiɔu +wactaʞe (chief), the latter is obliged to help the suppliant. He must send +for the Sĭntsaʞ¢ĕ and Tse ʇṵʞa 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 Tsiɔu wactaʞe would send word to the +Panɥka wactaʞe, who would summon a Waɔaɔe and a Hañʞa uta¢antsi to act as +his soldiers or policemen. Meantime the kettle of the Tsiɔu wactaʞe 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 Tsiɔu wactaʞe 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 Tsiɔu +wactaʞe and the Panɥka wactaʞe, according to Saucy Chief. When a child (on +the Tsiɔu 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 Tsiɔu (wactaʞe?) 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 Tsiɔu 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 Tsiɔu 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 +(Tsiɔu wactaʞe?) 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. + + + + + +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 spring and summer. The author is indebted to the late +Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 +during a visit to the tribe. Since then the author has recorded the +following list of gentes and subgentes, with the aid of a delegation of +the Iowa who visited Washington: + + _First phratry_ + +_Gentes_ _Subgentes_ +1. Tu’-nan-p’in, Black 1. Ta’po-çka, a large +bear. Tohin and Çiʞre black bear with a white +wonañe were chiefs of spot on the chest. +this gens in 1880. Tohin 2. Pŭn’-xa çka, a black +kept the sacred pipe. bear with a red nose; + literally, Nose White. + 3. Mŭn-tci’-nye, Young + black bear, a short black + bear. + 4. Ki’-ro-ko’-qo-tce, a + small reddish black bear, + motherless; it has little + hair and runs swiftly. +2. Mi-tci’-ra-tce, Wolf. 1. Cŭn’-tan çka, +Ma’-hin was a chief of White-wolf. +this gens. 2. Cŭn’-tan çe-we, + Black-wolf. + 3. Cŭn’-tan qo’-ʇɔe, + Gray-wolf. + 4. Ma-nyi’-ka-qçi’, + Coyote. +3. Tce’-xi-ta, Eagle and 1. Na’ tci-tce’, i.e. +Thunder-being gens. Qra’-qtci, Real or Golden + eagle. + 2. Qra’ hŭñ’-e, Ancestral + or Gray eagle. + 3. Qra’ ʞre’-ye, + Spotted-eagle. + 4. Qra’ pa çan; + Bald-eagle. +4. Qo’-ta-tci, Elk; now 1. Ŭn’-pe-xa qan’-ye, +extinct. The Elk gens Big-elk. +funished the soldiers or 2. Ŭn’-pe-xa yiñ’-e, +policemen. Young-elk (?). + 3. Ŭn’-pe-xa ɔ́re’-ʇɔe + yiñ’-e, + Elk-somewhat-long. + 4. Ho’-ma yiñ’-e, Young + elk (?). The difference + between Ŭn’pexa and Homa + is unknown. The former + may be the archaic name + for "elk." +5. Pa’-qça, Beaver. 1. Ra-we’ qan’ye, +Probably the archaic Big-Beaver. +name, as beaver is now 2. Ra-ɔ́ro’-ʇɔe, meaning +ra-we. The survivors of unknown. +this gens have joined the 3. Ra-we’ yiñ’-e, +Pa-ça or Beaver gens of Young-beaver. +the Oto tribe. 4. Ni’wan-ci’-ke, + Water-person. + + _Second phratry_ + +6. Ru’-tce, Pigeon 1. Min-ke’ qan’-ye, + Big-raccoon. + 2. Min-ke’yiñ’-e, + Young-raccoon + 3. Ru’-tce yiñ’-e, + Young-pigeon. + 4. Ɔo’-ke, + Prairie-chicken, grouse. +7. A’-ru-qwa, Buffalo 1. Tce-ʇo qan’-ye, + Big-buffalo-bull. + 2. Tce-ʇo yiñ’-o, + Young-buffalo-bull. + 3. Tce-p’o’-cke yiñ’-e, + Young-buffalo-bull-that-is-distended + (?). + 4. Tce-yiñ’-ye, + Buffalo-calf. +8. Wa-kan’, Snake. An 1. Wa-kan’ ɔ́i, Yellow-snake, i.e., +extinct gens. Rattlesnake. + 2. Wa-kan’-qtci, Real-snake, (named + after a species shorter than the + rattlesnake). + 3. Ce’-ke yiñ’-e, Small or young + ceke, the copperhead snake (?). + 4. Wa-kan’ qo’-ʇɔe, Gray-snake (a + long snake, which the Omaha call + swift blue snake). +9. Mañ’-ko-ke, Owl. The names of the subgentes have been +Extinct. forgotten. + +An account of the mythical origin of each Iowa gens, first recorded by the +Reverend William Hamilton, has been published in the Journal of American +Folk-lore.(7) + +The visiting and marriage customs of the Iowa did not differ from those of +the cognate tribes, nor did their management of the children differ from +that of the Dakota, the Omaha, and others. + +Murder was often punished with death, by the nearest of kin or by some +friend of the murdered person. Sometimes, however, the murderer made +presents to the avengers of blood, and was permitted to live. + + + + + +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-ʞreɔ́e, an Oto, Ckaʇɔoinye, a +Missouri, and Battiste Deroin, the interpreter for the two tribes. These +gentes are as follows: 1, Pa-ça’, Beaver; 2, Tunan’-p’in, Black bear, or +Mn-tci’-ra-tce, Wolf; 3, A-ru’-qwa, Buffalo; 4, Ru’-qtca, Pigeon; 5, +Ma-ka’-tce, Owl; 6, Tce’-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan’, +Snake. + + + + + +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 subgentes: (_a_) Wa-kan’-ta, Thunderbird; (_b_) +Qra, Eagle; (_c_) ʞre’-tan, Hawk; (_d_) Mo’-mi, A-people-who +eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent +addition to this gens, probably from another tribe): 3, Ho-ma’ or +Ho-ta’-tci, Elk. + + + + + +THE HOTCAÑGARA OR WINNEBAGO + + +The Winnebago call themselves Ho-tcañ’-ga-ră’, "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 the Wolf gens, and from other members of +the tribe: + +1. _Wolf gens_—Common name, Cŭñk i-ki’-ka-ra’-tca-da, or +Cŭñk-tcañk’i-ki’-ka-ra’-tca-da, +Those-calling-themselves-after-the-dog-or-wolf; archaic name, +¢e-go’-ni-na, meaning not recorded. + +2. _Black-bear gens_—Common name, Honte’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-the-black-bear; archaic name, Tco’-na-ke-ră,, +meaning not recorded. + +3. _Elk gens_—Common name, Hu-wan’-i-ki’-ka-ra’-tca-da, +They-callthemselves-after-the-elk; archaic name not recorded. + +4. Snake gens—Common name, Wa-kan’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-snake; archaic name not recorded. + +5. _Bird gens_—Common name, Wa-ni¢k’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-bird; archaic name not recorded. This gens is +composed of four subgentes, as follows: (_a_) Hi-tca-qce-pa-ră, or Eagle; +(_b_) Ru-tcke, or Pigeon; (c) Ke-re-tcŭn, probably Hawk; (d) +Wa-kan’-tca-ră, or Thunderbird. The archaic names of the subgentes were +not recorded. + +6. _Buffalo gens_—Common name, Tce’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-buffalo; archaic name not recorded. + +7. _Deer gens_—Common name, Tca’ i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-deer; archaic name not recorded. + +8. _Water-monster gens_—Common name, Wa-ktce’-qi i-ki’-ka-ra’-tca-da, +They-call-themselves-after-a-water-monster; archaic name not recorded. + +Some of the Winnebago say that there is an Omaha gens among the Winnebago +of Wisconsin, but James Alexander knew nothing about it. It is very +probable that each Winnebago gens was composed of four subgentes; thus, in +the tradition of the Winnebago Wolf gens, there is an account of four +kinds of wolves, as in the corresponding Iowa tradition. + +The Winnebago lodges were always built with the entrances facing the east. +When the warriors returned from a fight they circumambulated the lodge +four times, sunwise, stopping at the east just before entering. + + + + + +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’-mŭ-make (Qa-ra-ta’ nu-mañ’-ke?). + +2. Bear gens, Mä-to’-no-mäke (Ma-to’ nu-mañ’-ke). + +3. Prairie-chicken gens, See-poosh’-kä (Si-pu’-cka nu-mañ’-ke). + +4. Good-knife gens, Tä-na-tsŭ’-kä (Ta-ne-tsu’-ka nu-mañ’-ke?). + +5. Eagle gens, Ki-tä’-ne-mäke (Qi-ta’ nu-mañ’-ke?). + +6. Flat-head gens, E-stä-pa’ (Hi-sta pe’ nu-mañ’-ke?). + +7. High-village gens, Me-te-ah’-ke. + +All that follows concerning the Mandan was recorded by Prince Maximilian +in 1833. Polygamy was everywhere practiced, the number of wives differing, +there being seldom more than four, and in general only one. The Mandan +marriage customs resemble those of the Dakota and other cognate peoples. + +When a child is born a person is paid to give it the name chosen by the +parents and kindred. The child is held up, then turned to all sides of the +heavens, in the direction of the course of the sun, and its name is +proclaimed. A Mandan cradle consists of a leather bag suspended by a strap +to a crossbeam in the hut. + +There are traces of descent in the female line; for example, sisters have +great privileges; all the horses that a young man steals or captures in +war are brought by him to his sister. He can demand from his sister any +object in her possession, even the clothing which she is wearing, and he +receives it immediately. The mother-in-law never speaks to her son-in-law, +unless on his return from war he bring her the scalp and gun of a slain +foe, in which event she is at liberty from that moment to converse with +him. This custom is found, says Maximilian, among the Hidatsa, but not +among the Crow and Arikara. While the Dakota, Omaha, and other tribes +visited by the author have the custom of "bashfulness," which forbids the +mother-in-law and son-in-law to speak to each other, no allowable +relaxation of the prohibition has been recorded. + + + + + +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 give Morgan’s list, using his system of +spelling: + +1. Knife, Mit-che-ro’-ka. + +2. Water, Min-ne pä’-ta. + +3. Lodge, Bä-ho-hä’-ta. + +4. Prairie chicken, Scech-ka-be-ruh-pä’-ka (Tsi-tska’ do-ḣpa’-ka of +Matthews; Tsi-tska’ d¢o-qpa’-ka in the Bureau alphabet). + +5. Hill people, E-tish-sho’-ka. + +6. Unknown animal, Aḣ-naḣ-ha-nä’-me-te. + +7. Bonnet, E-ku’-pä-be-ka. + +The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and +Matthews, the work of the last writer(8) being the latest one treating of +them; and from it the following is taken: + +Marriage among the Hidatsa is usually made formal by the distribution of +gifts on the part of the man to the woman’s kindred. Afterward presents of +equal value are commonly returned by the wife’s relations, if they have +the means of so doing and are satisfied with the conduct of the husband. +Some travelers have represented that the "marriage by purchase" among the +Indians is a mere sale of the woman to the highest bidder, whose slave she +becomes. Matthews regards this a misrepresentation so far as it concerns +the Hidatsa, the wedding gift being a pledge to the parents for the proper +treatment of their daughter, as well as an evidence of the wealth of the +suitor and his kindred. Matthews has known many cases where large marriage +presents were refused from one person, and gifts of much less value +accepted from another, simply because the girl showed a preference for the +poorer lover. Marriages by elopement are considered undignified, and +different terms are applied to a marriage by elopement and one by parental +consent. Polygamy is practiced, but usually with certain restrictions. The +husband of the eldest of several sisters has a claim to each of the others +as she grows up, and in most cases the man takes such a potential wife +unless she form another attachment. A man usually marries his brother’s +widow, unless she object, and he may adopt the orphans as his own +children. Divorce is easily effected, but is rare among the better class +of people in the tribe. The unions of such people often last for life; but +among persons of a different character divorces are common. Their social +discipline is not very severe. Punishments by law, administered by the +"soldier band," are only for serious offenses against the regulations of +the camp. He who simply violates social customs in the tribe often +subjects himself to no worse punishment than an occasional sneer or +taunting remark; but for grave transgressions he may lose the regard of +his friends. With the Hidatsa, as with other western tribes, it is +improper for a man to hold a direct conversation with his mother-in-law; +but this custom seems to be falling into disuse. + +The kinship system of the Hidatsa does not differ materially from that of +any of the cognate tribes. When they wish to distinguish between the +actual father and a father’s real or potential brothers, or between the +actual mother and the mother’s real or potential sisters, they use the +adjective ka’ti (kaɥtɔi), real, true, after the kinship term when the +actual parent is meant. + + + + + +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 known whether the Hidatsa and Crow tribes ever camped in a +circle. Morgan’s list of the Crow gentes is given, with his peculiar +notation, as follows: + +1. Prairie Dog gens, A-che-pä-be’-cha. + +2. Bad Leggings, E-sach’-ka-buk. + +3. Skunk, Ho-ka-rut’-cha. + +4. Treacherous Lodges, Ash-bot-chee-ah. + +5. Lost Lodges, Ah-shin’-nä de’-ah (possibly intended for Last Lodges, +those who camped in the rear). + +6. Bad Honors, Ese-kep-kä’-buk. + +7. Butchers. Oo-sä-bot’-see. + +8. Moving Lodges, Ah-hä-chick. + +9. Bear-paw Mountain, Ship-tet’-zä. + +10. Blackfoot Lodges, Ash-kane’-na. + +11. Fish Catchers, Boo-a-dă’-sha. + +12. Antelope, O-hot-du-sha. + +13. Raven, Pet-chale-ruh-pä’-ka. + + + + + +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 line. These clans are: 1, Ita anyadi, Deer +people; 2, Onʇi anyadi, Bear people; 3, Naqotod¢a anyadi, Alligator +people. Most of the survivors belong to the Deer clan. The kinship system +of the Biloxi is more complicated than that of any other tribe of the +stock; in fact, more than that of any of the tribes visited by the author. +The names of 53 kinship groups are still remembered, but there are at +least a dozen others whose names have been forgotten. Where the ¢egiha +language, for example, has but one term for grandchild, and one grandchild +group, the Biloxi has at least fourteen. In the ascending series the +Dakota and ¢egiha do not have any terms beyond grandfather and +grandmother. But for each sex the Biloxi has terms for at least three +degrees beyond the grandparent. The ¢egiha has but one term for father’s +sister and one for mother’s brother, father’s brother being "father," and +mother’s sister "mother." But the Biloxi has distinct terms (and groups) +for father’s elder sister, father’s younger sister, father’s elder +brother, father’s younger brother, and so on for the mother’s elder and +younger brothers and sisters. The Biloxi distinguishes between an elder +sister’s son and the son of a younger sister, and so between the daughter +of an elder sister and a younger sister’s daughter. A Biloxi man may not +marry his wife’s brother’s daughter, nor his wife’s father’s sister, +differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he +can marry his deceased wife’s sister. A Biloxi woman may marry the brother +of her deceased husband. Judging from the analogy furnished by the Kansa +tribe it was very probably the rule before the advent of the white race +that a Biloxi man could not marry a woman of his own clan. + + + + + +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 side of the fire" were the Bear and +Deer clans, the Wolf and Turtle being on the other side. John Key’s +mother, maternal grandmother, and Mrs Christine Buck were members of the +Deer clan. There were no taboos. The Tutelo names of the clans have been +forgotten. + + + + + +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. + +For further information regarding the Siouan tribes formerly inhabiting +the Atlantic coast region, see "Siouan Tribes of the East," by James +Mooney, published as a bulletin of the Bureau of Ethnology. + + + + + + +FOOTNOTES + + + 1 Wherever in this paper there is a double notation of a Dakota name + the former is expressed in the alphabet of the Bureau of Ethnology + and the latter in that of Dr S.R. Riggs, author of the memoirs in + Contributions to North American Ethnology, vols. VII and IX. + + 2 S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p. + xvi, 1852, and in Contributions to North American Ethnology, vol. + IX. + + 3 Contributions to North American Ethnology, vol. ix, pp. 195-202. + + 4 Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852. + + 5 Manuscript in the archives of the Bureau of Ethnology. + + 6 Third Annual Report of the Bureau of Ethnology, 1881-82. + + 7 Vol. IV, No. 15, pp. 333-340, 1891. + + 8 Ethnography and Philology of the Hidatsa Indians; U.S. Geological + and Geographical Survey, miscellaneous publications No. 7, + Washington, 1877. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + +CREDITS + + +October 10, 2006 + + Posted to Project Gutenberg + PM for Bureau of American Ethnology, + Joshua Hutchinson and + The Online Distributed Proofreading Team + (This file was produced from images generously made available + by the Bibliothèque nationale de France (BnF/Gallica) at + http://gallica.bnf.fr) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 19518-0.txt or 19518-0.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/1/9/5/1/19518/ + + +Updated editions will replace the previous one — the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. 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\ No newline at end of file diff --git a/19518-0.zip b/19518-0.zip Binary files differnew file mode 100644 index 0000000..7ffe65a --- /dev/null +++ b/19518-0.zip diff --git a/19518-8.txt b/19518-8.txt new file mode 100644 index 0000000..5f86cf9 --- /dev/null +++ b/19518-8.txt @@ -0,0 +1,2607 @@ +The Project Gutenberg EBook of Siouan Sociology by James Owen Dorsey + + + +This eBook is for the use of anyone anywhere at no cost and with almost no +restrictions whatsoever. You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: Siouan Sociology + +Author: James Owen Dorsey + +Release Date: October 10, 2006 [Ebook #19518] + +Language: English + +Character set encoding: ISO 8859-1 + + +***START OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + + + +Siouan Sociology + + +A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to +the Secretary of the Smithsonian Institution, 1893-1894, Government +Printing Office, Washington, 1897, pages 205-244 + + +by James Owen Dorsey + + + + +Edition 1, (October 10, 2006) + + + + + +In 1871, at the age of 23, James Owen Dorsey, previously a student of +divinity with a predilection for science, was ordained a deacon of the +Protestant Episcopal church by the bishop of Virginia; and in May of that +year he was sent to Dakota Territory as a missionary among the Ponka +Indians. Characterized by an amiability that quickly won the confidence of +the Indians, possessed of unbounded enthusiasm, and gifted with remarkable +aptitude in discriminating and imitating vocal sounds, he at once took up +the study of the native language, and, during the ensuing two years, +familiarized himself with the Ponka and cognate dialects; at the same time +he obtained a rich fund of information concerning the arts, institutions, +traditions, and beliefs of the Indians with whom he was brought into daily +contact. In August, 1873, his field work was interrupted by illness, and +he returned to his home in Maryland and assumed parish work, meantime +continuing his linguistic studies. In July, 1878, he was induced by Major +Powell to resume field researches among the aborigines, and repaired to +the Omaha reservation, in Nebraska, under the auspices of the Smithsonian +Institution, where he greatly increased his stock of linguistic and other +material. When the Bureau of Ethnology was instituted in 1879, his +services were at once enlisted, and the remainder of his life was devoted +to the collection and publication of ethnologic material, chiefly +linguistic. Although most of his energies were devoted to the Siouan +stock, he studied also the Athapascan, Kusan, Takilman, and Yakonan +stocks; and while his researches were primarily linguistic, his +collections relating to other subjects, especially institutions and +beliefs, were remarkably rich. His publications were many, yet the greater +part of the material amassed during his years of labor remains for +elaboration by others. The memoir on "Siouan Sociology," which was +substantially ready for the press, is the only one of his many manuscripts +left in condition for publication. He died in Washington, February 4, +1895, of typhoid fever, at the early age of 47. + + WJM. + + + + + +ALPHABET + + +a, as in _father_. + +'a, an initially exploded a. + +a, as in _what_, or as _o_ in _not_. + +'a, an initially exploded a. + +, as in _hat_. + +c, as _sh_ in _she_. See s. + +{~LATIN SMALL LETTER OPEN O~}, a medial _sh_, a sonant-surd + +c (Dakota letter), as _ch_ in _church_. + +, as _th_ in _thin_. + +{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}, a medial , sonant-surd. + +, as _th_ in _the_. + +e, as in _they_. + +'e, an initially exploded e. + +e, as in _get_. + +'e, an initially exploded e. + +g, as in _go_. + +g (in Dakota), _gh_. See x. + +{~LATIN SMALL LETTER TURNED H~} (in Osage), an h after a pure or nasalized vowel, expelled through the +mouth with the lips wide apart. + +h (in Dakota), _kh_, etc. See q. + +i, as in _machine_. + +'i, an initially exploded i. + +i, as in _pin_. + +j, as _z_ in _azure_, or as _j_ in the French _Jacques_. + +{~LATIN SMALL LETTER TURNED K~}, a medial k, a sonant-surd, + +k', an exploded k. See next letter. + +k (in Dakota), an exploded k. + +{~LATIN SMALL LETTER TURNED M~} (in Kansa), a medial m, a sound between m and b. + +n (in Dakota), after a vowel has the sound of _n_ in the French _bon_. See +[n]. + +, as _ng_ in _sing_. + +hn, its initial sound is expelled from the nostrils and is scarcely heard. + +o, as in _no_. + +'o, an initially exploded o. + +*d*, a medial b or p, a sonant-surd. + +p', an exploded p. + +q, as German _ch_ in _ach_. See h. + +*s*, a medial z or s, a sonant-surd. + +s (in Dakota), as _sh_ in _she_. See c. + +{~LATIN SMALL LETTER TURNED T~}, a medial d or t, a sonant-surd. + +t', an exploded t. + +u, as _oo_ in _tool_. + +'u, an initially exploded u. + +u, as _oo_ in _foot_. + +u{~COMBINING MACRON BELOW~}, a sound between o and u. + +, as in German _khl_, _sss_. + +x, _gh_, or nearly the Arabic _ghain_. See g. + +z (in Dakota), as _z_ in _azure_. See j. + +dj, as _j_ in _judge_. + +tc, as _ch_ in _church_. See c. + +tc', an exploded tc. + +{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}, a medial tc, a sonant-surd. + +ts', an exploded ts. + +{~LATIN SMALL LETTER TURNED T~}s, a medial ts, a sonant-surd. + +ai, as in _aisle_. + +au, as _ow_ in _how_. + +yu, as _u_ in _tune_, or _ew_ in _few_. + +The following have the ordinary English sounds: b, d, h, k, l, m, n, p, r, +s, t, w, y, and z. A superior n (n) after a vowel (compare the Dakota n) +has the sound of the French n in _bon_, _vin_, etc. A plus sign (+) after +any letter prolongs it. + +The vowels 'a, 'e, 'i, 'o, 'u, and their modifications are styled +initially exploded vowels for want of a better appellation, there being in +each case an initial explosion. These vowels are approximately or +partially pectoral sounds found in the Siouan languages and also in some +of the languages of western Oregon and in the language of the Hawaiian +islands. + + + + + +CONTENTS + + +GENERAL FEATURES OF ORGANIZATION +THE DAKOTA TRIBES + DESIGNATION AND MODE OF CAMPING + THE MDEWAKANTONWAN + THE WAQPE-KUTE + THE WAQPE-TONWAN OR WAHPETON + THE SISITONWAN OR SISSETON + THE IHAKTONWAN OR YANKTON + THE IHAKTONWANNA OR YANKTONAI + THE TITONWAN OR TETON + TRIBAL DIVISIONS + THE SITCANXU + THE ITAZIPTCO + THE SIHA-SAPA OR BLACKFEET + THE MINIKOOJU + THE OOHE-NONPA OR TWO KETTLES + THE OGLALA + THE HUKPAPA + DAKOTA SOCIAL CUSTOMS +THE ASINIBOIN +THE OMAHA +THE PONKA +THE QUAPAW OR KWAPA +THE KANZE OR KANSA +THE OSAGE +THE IOWA +THE OTO +THE NI-U'-T'A-TCI OR MISSOURI +THE HOTCAGARA OR WINNEBAGO +THE MANDAN +THE HIDATSA +THE CROW OR ABSAROKA +THE BILOXI +THE TUTELO +THE CATAWBA + + + + + +ILLUSTRATIONS + + +FIG. 30.--Sisseton and Wahpeton camping circle. +FIG. 31.--Sisseton camping circle. +FIG. 32.--Sitcanxu camping circle. +FIG. 33.--Oglala camping circle. +FIG. 34.--Omaha camping circle. +FIG. 35.--Ike-sabe gentile assembly. A, The Waigije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-ataji, +Those-who-eat-no-red-corn. +FIG. 36.--Ponka camping circle. +FIG. 37.--Kansa camping circle. +FIG. 38.--Osage camping circle. + + + + + + +SIOUAN SOCIOLOGY + + +BY JAMES OWEN DORSEY + + + + + +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 ancestor and having common taboos; the term clan +implying descent in the female line, while gens implies descent in the +male line. Among the Dakota, as among the egiha and other groups, the man +is the head of the family. + +Several of the Siouan tribes are divided into two, and one (the Osage) is +divided into three subtribes. Other tribes are composed of phratries, and +each subtribe or phratry comprises a number of gentes. In some tribes each +gens is made up of subgentes, and these in turn of a lower order of +groups, which are provisionally termed sections for want of a better +designation. The existence of these minor groups among the Omaha has been +disputed by some, though other members of the tribe claim that they are +real units of the lowest order. Among the Teton many groups which were +originally sections have become gentes, for the marriage laws do not +affect the original phratries, gentes, and subgentes. + +The state, as existing among the Siouan tribes, may be termed a kinship +state, in that the governmental functions are performed by men whose +offices are determined by kinship, and in that the rules relating to +kinship and reproduction constitute the main body of the recognized law. +By this law marriage and the mutual rights and duties of the several +members of each body of kindred are regulated. Individuals are held +responsible, chiefly to their kindred; and certain groups of kindred are +in some cases held responsible to other groups of kindred. When other +conduct, such as the distribution of game taken in the forest or fish from +the waters, is regulated, the rules or laws pertaining thereto involve, to +a certain extent, the considerations of kinship. + +The legislative, executive, and judicative functions have not been +differentiated in Indian society as found among the Siouan groups. Two +tendencies or processes of opposite character have been observed among the +tribes, viz, consolidation and segregation. The effects of consolidation +are conspicuous among the Omaha, Kansa, Osage, and Oto, while segregation +has affected the social organization among the Kansa, Ponka, and Teton. +There have been instances of emigration from one tribe to another of the +same linguistic family; and among the Dakota new gentes have been formed +by the adoption into the tribe of foreigners, i.e., those of a different +stock. + +Two classes of organization are found in the constitution of the state, +viz, (1) major organizations, which relate directly to government, and (2) +minor organizations, which relate only indirectly to government. The +former embraces the state functionaries, the latter comprises +corporations. + +Although the state functionaries are not clearly differentiated, three +classes of such men have been recognized: chiefs, policemen or soldiers, +and young men or "the common people." The chiefs are the civil and +religious leaders of the masses; the policemen are the servants of the +chiefs; the young men are such as have not distinguished themselves in war +or in any other way. These last have no voice in the assembly, which is +composed of the chiefs alone. Among the Omaha there is no military class, +yet there is a war element which is regulated by the Elk gens. The ixida +gens and part of the Nika*d*a{~LATIN SMALL LETTER OPEN O~}na gens of the Ponka tribe are considered to +be the warriors of the tribe, though members of other gentes have +participated in war. In the Kansa tribe two gentes, the Large Haga and +the Small Haga, form the phratry connected with war, though warriors did +not necessarily belong to those gentes alone. In the Osage camping circle +all the gentes on the right side are war gentes, but the first and second, +reckoning from the van, are the soldiers or policemen; while all the +gentes camping on the left are associated with peace, though their first +and second gentes, reckoning from the van, are policemen or soldiers. +Among the Omaha both officers and warriors must be taken from the class of +"young men," as the chiefs are afraid to act as leaders in war; and among +both the Omaha and the Ponka the chiefs, being the civil and religious +leaders of the people, can not serve as captains, or even as members, of +an ordinary war party, though they may fight when the whole tribe engages +in war. Among the Dakota, however, chiefs have led in time of war. + +Corporations among the Siouan tribes are minor organizations, indirectly +related to the government, though they do not constitute a part of it. The +Omaha, for instance, and perhaps other tribes of the family, are organized +into certain societies for religious, industrial, and other ends. There +are two kinds of societies, the brotherhoods and the feasting +organizations. The former are the dancing societies, to some of which the +physicians belong. + +Social classes are undifferentiated. Any man can win a name and rank in +the section, gens, phratry, tribe, or nation by bravery in war or by +generosity in the bestowal of presents and the frequent giving of feasts. +While there are no slaves among the Siouan tribes, there are several kinds +of servants in civil, military, and religious affairs. + + + + + +THE DAKOTA TRIBES + + + + +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), Sisitonwan (Sisitonwan), Ihak-tonwan +(Ihanktonwan), Ihak-tonwanna (Ihanktonwanna), and Titonwan (Titonwan). +They camped in two sets of concentric circles, one of four circles, +consisting probably of the Mdewakantonwan, Waqpe-kute, Waqpe-tonwan and +Sisitonwan; and the other of three circles, including the Ihaktonwan, +Ihaktonwanna, and Titonwan, as shown by the dialectal resemblances and +variations as well as by the relative positions of their former habitats. + + + + +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 as 1703. The Mdewakantonwan were the original +Santee, but the white people, following the usage of the Ihaktonwan, +Ihaktonwanna, and Titonwan, now extend that name to the Waqpekute, +Waqpetonwan, and Sisitonwan. The gentes of the Mdewakantonwan are as +follows:(2) + +1. Kiyuksa, Breakers (of the law or custom); so called because members of +this gens disregarded the marriage law by taking wives within the gens. + +2. Qe-mini-tcan (He-mini-can) or Qemnitca (Hemnica), literally, +"Mountain-water-wood;" so called from a hill covered with timber that +appears to rise out of the water. This was the gens of Red Wing, whose +village was a short distance from Lake Pepin, Minnesota. + +3. Kap'oja (Kap{~COMBINING DOT BELOW~}oza), Not encumbered-with-much-baggage; "Light Infantry." +"Kaposia, or Little Crow's village," in Minnesota, in 1852. + +4. Maxa-yute-cni (Maga-yute-'sni), Eats-no-geese. + +5. Qeyata-otonwe (Heyata-otonwe), of-its-chief-Hake-wacte (Hake waste); +Qeyata-tonwan (Heyata-tonwan) of Reverend A.L. Riggs, +Village-back-from-the-river. + +6. Oyate-citca (Oyate sica), Bad nation. + +7. Tinta-otonwe (Tinta-otornwe), of Hake-wacte, or Tinta tonwan +(Tintatonwan) of A.L. Riggs, Village on-the-prairie (tinta). + +These seven gentes still exist, or did exist as late as 1880. + + + + +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 names have not +been recorded. + + + + +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: + + [Illustration: FIG. 30.--Sisseton and Wahpeton camping circle.] + + FIG. 30.--Sisseton and Wahpeton camping circle. + + +13. Inyan-tceyaka-atonwan (Inyan-ceyaka-atonwan), +Village-at-the-dam-or-rapids. + +14. Takapsin-tonwanna (Takapsin-tonwanna), Village-at-the-shinny-ground. + +15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka). + +16. Oteqi-atonwan (Otehi-atonwan),Village-in-the-thicket (otehi). + +17. Wita-otina, Dwellers-on-the-island (wita). + +18. Wakpa-atonwan (Wakpa-atonwan), Village-on-the-river. + +19. Tcan-kaxa-otina (Can-kaga-otina), Dwellers-in-log (-huts?). + +The numbers prefixed to the names of these gentes denote their respective +places in the camping circle of the Sisseton and Wahpeton, as shown in +figure 30. + + + + +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 Okopeya as a fifth. When only a part of the +tribe journeyed together, the people camped in the following manner: The +Amdo-wapuskiyapi pitched their tents between the west and north, the +Wita-waziyata-otina between the north and east, the Itokaq-tina between +the east and south, and the Kap'oja between the south and west. The +following are the Sisseton gentes (figure 31): + +1. Wita-waziyata-otina, Village-at-the-north-island. + +2. Ohdihe (from ohdihan, to fall into an object endwise). This gens is an +offshoot of the Wita-waziyata-otina. + +3. Basdetce-cni (Basdece-sni), Do-not-split (the body of a +buffalo)-with-a-knife (but cut it up as they please). + +4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaga). These are +an offshoot of the Basdetce-cni. + +5. Kaqmi-atonwan (Kalimi-atonwan), Village-at-the-bend (kalimin). + +6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot of the +Kaqmi-atonwan. + +7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-atonwan. + +8. Tcan-kute (Can kute), Shoot-in-the-woods (among the deciduous trees); a +name of derision. These people, according to Ashley, resemble the Keze, +whom he styles a "cross clan." + +9. Ti-zaptan (Ti-zaptan), Five-lodges. + +10. Okopeya, In-danger. An offshoot of the Ti-zaptan. + +11. Kap'oja (Kapoza), Those-who-travel-with-light-burdens. (See number 3 +of the Mdewakantonwan.) + +12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders +(amdo)-to-dry-it (wapuskiya)-during-the-hunt. + + [Illustration: FIG. 31.--Sisseton camping circle.] + + FIG. 31.--Sisseton camping circle. + + + + +THE IHAKTONWAN 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), +Lights or lungs; 3, Wakmuha-oin (Wakmuha oin),Pumpkin-rind-earring; 4, +Ihaisdaye, Mouth-greasers; 5, Watceunpa (Waceunpa), Roasters; 6, Ikmun +(Ikmun), An animal of the cat kind (lynx, panther, or wildcat); 7, +Oyate-citca (Oyate-sica), Bad-nation; 8, Wacitcun-tcintca (Wasican-cinca) +(a modern addition), Sons-of-white-men, the "Half-blood band." But in 1891 +Reverend Joseph W. Cook, who has been missionary to the Yankton since +1870, obtained from several men the following order of gentes (ignoring +the half-bloods): On the right side of the circle were, 1, Iha isdaye; 2, +Wakmuha-oin; 3, Ikmun. On the left side of the circle were, 4, Watceunpa; +5, Tcan-kute; 6, Oyate-citca; and, 7, Tcaxu. + + + + +THE IHAKTONWANNA OR YANKTONAI + + +The Yanktonai are divided into the Upper and Lower Yanktonai, the latter +being known as the Hukpatina, 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, or Wazi-kute, Shooters-among-the-pines; from these the +Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition (as a +lean animal or a poor man). 3, Cikcitcena (Siksicena), +Bad-ones-of-different-sorts. 4, Bakihon (Bakihon), +Gash-themselves-with-knives. 5, Kiyuksa, Breakers (of the law or custom); +see Mdewakantonwan gens number 1. 6, Pa-baksa, Cut-heads; some of these +are on Devils Lake reservation, North Dakota. 7, Name forgotten. + +The following are the gentes of the Lower Yanktonai, or Hukpatina: 1, +Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. 2, +Gun-iktceka (Sun ikceka), Common dogs. 3, Taquha-yuta (Tahuha-yuta), +Eat-the-scrapings-of-hides. 4, San-ona (San-ona), +Shot-at-some-white-object; this name originated from killing an albino +buffalo; a Hukpapa chief said that refugees or strangers from another +tribe were so called. 5, Iha-ca (Iha-sa), Red-lips. 6, Ite-xu (Ite-gu), +Burned-face. 7, Pte-yute-cni (Pte-yute-sni), Eat-no-buffalo-cows. + + + + +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 Hukpapa. + + + +THE SITCANXU + + +The Sitcanxu, Bois Bruls or Burned Thighs, are divided locally into (1) +Qeyata-witcaca (Heyata wicasa), People-away-from-the-river, the Highland +or Upper Brul, and (2) the Kud (Kuta or Kunta)-witcaca, the Lowland or +Lower Brul. The Sitcanxu are divided socially into gentes, of which the +number has increased in recent years. The following names of their gentes +were given to the author in 1880 by Tataka-wakan, Mysterious +Buffalo-bull: 1, Iyak'oza (Iyakoza), Lump (or wart)-on-a-horse's-leg. 2, +Tcoka-towela (Coka-towela), Blue-spot-in-the-middle. 3, Ciyo-taka +(Siyo-tanka), Large grouse or prairie chicken. 4, Ho-mna, Fish-smellers. +5, Ciyo-subula (Siyo-subula), Sharp-tail grouse. 6, Kanxi-yuha +(Kangi-yuha), Raven keepers. 7, Pispiza-witcaca (Pispiza-wicasa), +Prairie-dog people. 8, Walexa-un-wohan (Walega un wohan), +Boil-food-with-the-paunch-skin (walega). 9, Watceunpa (Waceunpa), +Roasters. 10, Cawala (Sawala), Shawnee; the descendants of a Shawnee chief +adopted into the tribe. 11, Ihaktonwan (Ihanktonwan), Yankton, so called +from their mothers, Yankton women; not an original Sitcanxu gens. 12, +Naqpaqpa (Nahpahpa), Take-down (their)-leggings (after returning from +war). 13, Apewan-taka (Apewan tanka), Big manes (of horses). + +In 1884 Reverend W.J. Cleveland sent the author the accompanying diagram +(figure 32) and the following list of Sitcanxu gentes, containing names +which he said were of very recent origin; 1, Sitcanxu proper. 2, Kak'exa +(Kakega),Making-a-grating-sound. 3a, Hinhan-cun-wapa (Hinhan-sun-wapa), +Toward-the-owl-feather. 3b, Cuikaha-napin (Sunkaha napin), +Wears-a-dogskin-around-the-neek, 4, Hi-ha kanhanhan win (Hi-ha kanhanhan +win), Woman (win) -the-skin (ha) -of-whose-teeth (hi) -dangles +(kanhanhan). 5, Huku-wanitca (Hunku-wanica), Without-a-mother. 6, +Miniskuya-kitc'un (Miniskuya kicun), Wears salt. 7a, Kiyuksa, +Breaks-or-cuts-in-two-his-own (custom, etc; probably referring to the +marriage law; see Mdewakantonwan gens number 1). 7b, Ti-glabu, +Drums-iu-his-own-lodge. 8, Watceunpa (Waceunpa), Boasters. 9, Wagluqe +(Wagluhe), Followers, commonly called loafers; A.L. Riggs thinks the word +means "in-breeders." 10, Isanyati (Isanyati), Santee (probably derived +from the Mdewakantonwan). 11, Wagmeza-yuha, Has corn. 12a, Walexa-on-wohan +(Walega-on-wohan), Boils-with-the-paunch-skin. 12b, Waqna (Wahna), Snorts. +13, Oglala-itc'itcaxa (Oglala-icicaga), Makes-himself-an-Oglala. 14, +Tiyotcesli (Tiyocesli), Dungs-in-the-lodge. 15, Wajaja (Wazaza), Osage +(?). 16, Ieska-tcintca (Ieska-cinca), Interpreter's sons; "half-bloods." +17, Ohe-nonpa (Ohe-nonpa), Two boilings or kettles. 18, Okaxa-witcaca +(Okaga-wicasa), Man-of-the-south. + + [Illustration: FIG. 32.--Sitcanxu camping circle.] + + FIG. 32.--Sitcanxu camping circle. + + + +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), Red water. 2, Cina-luta-oin +(Sina-luta-oin), Scarlet-cloth-earring. 3, Woluta-yuta, Eat-dried-venison +(or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, Wear +(pieces-of) -metal-in-the-hair. 5, Tataka-tcesli (Tatanka-cesli), +Dung-of-a-buffalo-bull. 6, Cikcitcela (Siksicela), +Bad-ones-of-different-kinds. 7, Tiyopa-otcannunpa (Tiyopa-ocannunpa), +Smokes-at-the-entrance-to-the-lodge. + + + +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), Untidy, slovenly ("Too lazy to tie their +moccasins"). 4, Wajaje (Wazaze; Kill Eagle's band; named affcer Kill +Eagle's father, who was a Wajaje of the Oglala tribe). 5, Hohe, Asiniboin. +6, Wamnuxa-oin (Wamnuga-oin), Shell-ear-pendant. In 1884 Reverend H. Swift +obtained the following from Waanatan or Charger as the true list of +Siha-sapa gentes: 1, Ti-zaptan (Ti-zaptan), Five lodges. 2, +Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. 4, Kanxi-cun-pegnaka +(as above). 5, Wajaje (as above). 6, Wamnuxa-oin (as above). Mr Swift +stated that there was no Siha-sapa division called Glagla-hetca. + + + +THE MINIKOOJU + + +In 1880 Tataka-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 numbers 4 and 9, to Reverend H. Swift by No Heart +(Cante-wanica): 1, Uktce-yuta (Unkce-yuta), Eat-dung. 2, Glagla-hetca +(Glagla-heca), Slovenly. 3, Cuka-yute-cni (Sunka yute-sni), Eat-no-dogs. +4, Nixe-taka (Nige-tanka), Big-belly. 5, Wakpokinyan (Wakpokinyan), +Flies-along-the-creek (wakpa). 6, Inyan-ha-oin (Inyan-h-oin), +Musselshell-earring. 7, Cikcitcela (Siksicela), +Bad-ones-of-different-sorts. 8, Wagleza-oin, Watersnake-earring. 9, +Wan-nawexa (Wan-nawega), Broken-arrows. The Wannawexa are nearly extinct. + + + +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 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, Breaks-his-own (marriage custom). 4, Wajaja +(Wazaza. See the Siha-sapa list of gentes). 5, Ite-citca (Ite-sica), +Bad-face, or Oglala-qtca (Oglala-hca), Real Oglala. 6, Oyuqpe (Oyuhpe); +identical with Oiyuqpe of the next list. 7, Wagluqe (Wagluhe). Followers +or Loafers. These were probably the earlier divisions of the Oglala, but +by 1884 considerable segregation had been accomplished, as shown by the +following list furnished by Reverend W.J. Cleveland: 1, Ite-citca +(Ite-sica), Bad-face, under Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, +Payabyeya, Pushed-aside (under Tasunka-kokipapi, They-fear-even-his-horse; +wrongly rendered Man-afraid-of-his-horses). 3, Oyuqpe (Oyuhpe), Thrown +down or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla +(Pe-sla), Baldhead. 6, Tceq-huha-ton (Ceh-huha-ton), Kettle-with-legs. 7, +Wablenitca (Wablenica), Orphans. 8, Pe-cla-ptcetcela (Pe-sla-ptecela), +Short-baldhead. 9, Tacnahetca (Tasnaheca), Gopher. 10, I-wayusota, +Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Wakan (Wakan), +Mysterious. 12a, Iglaka-teqila (Iglaka-tehila), Refuses-to-move-camp. 12b, +Ite-citca, Bad-face (as number 1). 13, Ite-citca-etanhan +(Ite-sica-etanhan), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa +(Zuzeca kiyaksa), Bit-the-snake-in-two. 15, Watceonpa (Wace-onpa), +Boasters. 16, Watcape (Wacape), Stabber. 17, Tiyotcesli (Tiyocesli), +Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or Loafers. 20, Oglala, +Scattered-her-own. 21, Ieska-tcintca (Ieska-cinca), Interpreter's sous, +"Half-bloods." + +According to Mr Cleveland the whole Oglala tribe had two other names, +Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two. + + + +THE HUKPAPA + + +The name Hukpapa (sometimes corrupted into Uncpapa, Oncpapa, etc), should +be compared with the Yanktonai name Hukpatina; both refer to the hukpa +or ends of a tribal circle. A Hukpapa man in 1880 gave the following as +the names of the gentes: 1, Tcaka-oqan (Canka-ohan) Sore-backs (of +horses), not the original name. 2, Tce-oqba (Ce-ohba), in which tce (ce) +has either a vulgar meaning or is a contraction of tceya (ceya), to weep, +and oqba (ohba), sleepy. 3, Tinazipe-citca (Tinazipe-sica), Bad-bows. 4, +Talo-nap'in (Talo-napin), Fresh-meat-necklace. 5, Kiglacka (Kiglaska), +Ties-his-own. 6, Tcegnake-okisela (Cegnake-okisela), Half-a-breechcloth. +7, Cikcitcela (Siksicela), Bad-ones-of-different-sorts. 8, Wakan (Wakan), +Mysterious. 9, Hunska-tcantojuha (Hunska-cantozuha), +Legging-tobacco-pouch. + + [Illustration: FIG. 33.--Oglala camping circle.] + + FIG. 33.--Oglala camping circle. + + +The real foundation for the totemic system exists among the Dakota, as +well as among the other Siouan tribes and the Iroquois, in the names of +men often being taken from mythical animals, but, in the opinion of Dr +S.R. Riggs, the system was never carried to perfection. + + + + +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 has been described at length by Dr Riggs.(3) + +While no political organization has been known to exist within the +historic period over the whole Dakota nation, the traditional alliance of +the "Seven Council-fires" is perpetuated in the common name Dakota, +signifying allied, friendly. + +Among the Dakota it is customary for the rank and title of chief to +descend from father to son, unless some other near relative is ambitious +and influential enough to obtain the place. The same is claimed also in +regard to the rank of brave or soldier, but this position is more +dependent on personal bravery. While among the Omaha and Ponka a chief can +not lead in war, there is a different custom among the Dakota. The +Sisseton chief Standing Buffalo told Little Crow, the leader of the +hostile Santee in the Minnesota outbreak of 1862, that, having commenced +hostilities with the whites, he must fight it out without help from him, +and that, failing to make himself master of the situation, he should not +flee through the country of the Sisseton. + +Regarding chieftainship among the Dakota, Philander Prescott(4) says: + + + The chieftainship is of modern date, there being no chiefs hefore + the whites came. The chiefs have little power. The chief's band is + almost always a kin totem which helps to sustain him. The chiefs + have no votes in council; there the majority rules and the voice + of the chief is not decisive till then. + + On the death of a chief, the nearest kinsman in the right line is + eligible. If there are no kin, the council of the band can make a + chief. Civil chiefs scarcely ever make a war party. + + +The Dakota woman owns the tipi. If a man has more wives than one, they +have separate tipis, or they arrange to occupy different sides of one. +Sometimes the young man goes to live with his wife's kindred, but in such +matters there is no fixed rule. To purchase a wife was regarded the most +honorable form of marriage, though elopement was sometimes resorted to. + + + + + +THE ASINIBOIN + + +The Asiniboin were originally part of the Wazi-kute gens of the Yanktonai +(Ihaktonwanna) 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 Hohe, "rebels," but Denig says the term +signifies "fish eaters," and that they may have been so called from the +fact that they subsisted principally on fish while in British territory. + +Lists of the gentes of this people have been recorded by Denig, +Maximilian, and Hayden, but in the opinion of the present writer they need +revision. + + _Asiniboin gentes_ + +_Denig_ _Maximilian_ _Hayden_ +We-che-ap-pe-nah, Itschcabin, Les Wi-ic-ap-i-nah, +60 lodges, under gens des filles. Girls' band. +Les Yeux Gris +E-an-to-ah, Stone Jatonabin, Les I'-an-to'-an. +Indians, the gens des roches, Either Inyan +original the Stone Indians tonwan, Stone +appellation for of the English. Village or +the whole nation; Call themselves Ihanktonwan, End +50 lodges, under "Eascab." village or +Premier qui Voile. Yankton. J.O.D.) +Wah-to-pan-ah, Otaopabin, Les Wah-to'-pap-i-nah +Canoe Indians, 100 gens des canots. +lodges, under +Serpent. +Wah-to-pah-han-da-toh, Watpachnato, Les Wah-to'-pah-an-da-to, +Old Gauch's gens, gens de l'age. Gens du Gauch or +i.e., Those who Left Hand. +row in canoes; 100 +lodges, under +Trembling Hand. +Wah-ze-ah we-chas-ta, O-see-gah (of Wah-zi-ah, or +Northern People (so Lewis and Clark, To-kum-pi, Gens du +called because they Discoveries, p. Nord. +came from the north in 43, 1806). +1839); 60 lodges, +under Le Robe de Vent. + +The following gentes have not been collated: Of Maximilian's list, +Otopachgnato, les gens du large, possibly a duplication, by mistake, of +Watopachnato, les gens de l'age; Tschantoga, les gens des bois; +Tanin-tauei, les gens des osayes; Chbin, les gens des montagnes. Of +Hayden's list, Min'-i-shi-nak'-a-to, gens du lac. + +The correct form in the Yankton dialect of the first name is Witcinyanpina +(Wicinyanpina), girls; of the second, probably Inyantonwan (Inyan tonwan); +the third and fourth gentes derive their names from the verb watopa, to +paddle a canoe; the fifth is Waziya witcacta (Waziya wicasta). Tschan in +Tschantoga is the German notation of the Dakota tcan (can), tree, wood. +Cha in Chbin is the German notation of the Dakota word he, a high ridge +of hills, a mountain. + +In his report to Governor Stevens, from which the following information +respecting the Asiniboin is condensed, Denig used the term "band" to +denote a gens of the tribe, and "clans" instead of corporations, under +which latter term are included the feasting and dancing societies and the +orders of doctors, shamans, or theurgists. + +These bands are distinct and occupy different parts of the country, +although they readily combine when required by circumstances, such as +scarcity of game or an attack by a large body of the enemy. + +The roving tribes call no general council with other nations; indeed, they +are suspicious even of those with whom they have been at peace for many +years, so that they seldom act together in a large body. With the +exception of the Hidatsa, Mandau, and Arikara, who are stationary and live +in a manner together, the neighboring tribes are quite ignorant of one +another's government, rarely knowing even the names of the principal +chiefs and warriors. + +In all these tribes there is no such thing as hereditary rank. If a son of +a chief is wanting in bravery, generosity, or other desirable qualities, +he is regarded merely as an ordinary individual; at the same time it is +true that one qualification for the position of chief consists in having a +large number of kindred in the tribe or gens. Should there be two or more +candidates, equally capable and socially well connected, the question +would be decided on the day of the first removal of the camp, or else in +council by the principal men. In the former case, each man would follow +the leader whom he liked best, and the smaller body of Indians would soon +adhere to the majority. + +Women are never acknowledged as chiefs, nor have they anything to say in +the council. A chief would be deposed for any conduct causing general +disgust or dissatisfaction, such as incest (marrying within his gens) or +lack of generosity. Though crime in the abstract would not tend to create +dissatisfaction with a chief, yet if he murdered, without sufficient +cause, one whose kindred were numerous, a fight between the two bodies of +kindred would result and an immediate separation of his former adherents +would ensue; but should the murdered person be without friends, there +would be no attempt to avenge the crime, and the people would fear the +chief only the more. To preserve his popularity a chief must give away all +his property, and he is consequently always the poorest man in the band; +but he takes care to distribute his possessions to his own kindred or to +the rich, from whom he might draw in times of need. + +The duties of a leading chief are to study the welfare of his people, by +whom he is regarded as a father, and whom he addresses as his children. He +must determine where the camp should be placed and when it should be +moved; when war parties are advisable and of whom they should be +composed--a custom radically different from that of the Omaha and +Ponka,--and all other matters of like character. Power is tacitly committed +to the leading chief, to be held so long as he governs to general +satisfaction, subject, however, to the advice of the soldiers. Age, +debility, or any other natural defect, or incapacity to act, advise, or +command, would lead a chief to resign in favor of a younger man. + +When war is deemed necessary, any chief, soldier, or brave warrior has the +privilege of raising and leading a war party, provided he can get +followers. The powers of a warrior and civil chief may be united in one +person, thus differing from the Omaha and Ponka custom. The leading chief +may and often does lead the whole band to war; in fact, it devolves on him +to lead any general expedition. + +The Akitcita (Akicita), soldiers or guards (policemen), form an important +body among the Asiniboin as they do among the other Siouan tribes. These +soldiers, who are chosen from the band on account of their bravery, are +from 25 to 45 years of age, steady, resolute, and respected; and in them +is vested the power of executing the decisions of the council. In a camp +of 200 lodges these soldiers would number from 50 to 60 men; their lodge +is pitched in the center of the camp and is occupied by some of them all +the time, though the whole body is called together only when the chief +wishes a public meeting or when their hunting regulations are to be +decided. In their lodge all tribal and intertribal business is transacted, +and all strangers, both white men and Indians, are domiciled. The young +men, women, and children are not allowed to enter the soldiers' lodge +during the time that tribal matters are being considered, and, indeed, +they are seldom, if ever, seen there. All the choicest parts of meat and +the tongues of animals killed in hunting are reserved for the soldiers' +lodge, and are furnished by the young men from time to time. A tax is +levied on the camp for the tobacco smoked there, which is no small +quantity, and the women are obliged to furnish wood and water daily. This +lodge corresponds in some degree to the two sacred lodges of the Haga +gens of the Omaha. + +Judging from the meager information which we possess concerning the +Asiniboin kinship system, the latter closely resembles that of the Dakota +tribes, descent being in the male line. After the smallpox epidemic of +1838, only 400 thinly populated lodges out of 1,000 remained, relationship +was nearly annihilated, property lost, and but few, the very young and +very old, were left to mourn the loss. Remnants of bands had to be +collected and property acquired, and several years elapsed ere the young +people were old enough to marry. + +The names of the wife's parents are never pronounced by the husband; to do +so would excite the ridicule of the whole camp. The husband and the +father-in-law never look on each other if they can avoid it, nor do they +enter the same lodge. In like manner the wife never addresses her +father-in-law. + +A plurality of wives is required by a good hunter, since in the labors of +the chase women are of great service to their husbands. An Indian with one +wife can not amass property, as she is constantly occupied in household +labors, and has no time for preparing skins for trading. The first wife +and the last are generally the favorites, all others being regarded as +servants. The right of divorce lies altogether with the husband; if he has +children by his wife, he seldom puts her away. Should they separate, all +the larger children--those who require no further care--remain with the +father, the smaller ones departing with the mother. When the women have no +children they are divorced without scruple. + +After one gets acquainted with Indians the very opposite of taciturnity +exists. The evenings are devoted to jests and amusing stories and the days +to gambling. The soldiers' lodge, when the soldiers are not in session, is +a very theater of amusement; all sorts of jokes are made and obscene +stories are told, scarcely a woman in the camp escaping the ribaldry; but +when business is in order decorum must prevail. + +The personal property of these tribes consists chiefly of horses. +Possession of an article of small value is a right seldom disputed, if the +article has been honestly obtained; but the possession of horses being +almost the principal object in life of an Indian of the plains, the +retention of them is a matter of great uncertainty, if he has not the +large force necessary to defend them. Rights to property are based on the +method of acquirement, as (1) articles found; (2) those made by themselves +(the sole and undisputed property of the makers); (3) those stolen from +enemies, and (4) those given or bought. Nothing is given except with a +view to a gift in return. Property obtained by gambling is held by a very +indefinite tenure. + +Murder is generally avenged by the kindred of the deceased, as among the +Omaha and Ponka. Goods, horses, etc, may be offered to expiate the crime, +when the murderer's friends are rich in these things, and sometimes they +are accepted; but sooner or later the kindred of the murdered man will try +to avenge him. Everything except loss of life or personal chastisement can +be compensated among these Indians. Rape is nearly unknown, not that the +crime is considered morally wrong, but the punishment would be death, as +the price of the woman would be depreciated and the chances of marriage +lessened. Besides, it would be an insult to her kindred, as implying +contempt of their feelings and their power of protection. Marriage within +the gens is regarded as incest and is a serious offense. + + + + + +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 Haga were the tents associated +with the buffalo hunt and the cultivation of the soil. The diameter of the +circle (figure 34) represents the road traveled by the tribe when going on +the buffalo hunt, numbers 1 and 10 being the gentes which were always in +the van. The tribe was divided into half tribes, each half tribe +consisting of five gentes. The sacred tents of the Omaha and all the +objects that were kept in them are now in the Peabody Museum of +Archaeology and Ethnology at Cambridge, Massachusetts. + + [Illustration: FIG. 34.--Omaha camping circle.] + + FIG. 34.--Omaha camping circle. + + +The two groups of gentes forming the half tribes or phratries, sometimes +composed of subgentes or sections, are as follows: + +_Hagacenu gentes_--1, Wejincte, Elk. 2, Ike-sabe, Black shoulder, a +Buffalo gens; the custodian of the real pipes of peace. 3, Haga or +Ancestral, a Buffalo gens; the regulator of all the so-called pipes of +peace and keeper of two sacred tents. 4, atada, meaning uncertain; in +four subgentes: _a_, Wasabe hit'aji, Touch-not-the-skin-of-a-black-bear; +_b_, Wajiga ataji, Eat-no-small-birds; Bird people; _c_, {~LATIN SMALL LETTER TURNED T~}e-*d*a it'aji, +Touch-no-buffalo-head; Eagle people; _d_, {~LATIN SMALL LETTER TURNED K~}e-'in, +Carry-a-turtle-on-the-back; Turtle people. 5, {~LATIN SMALL LETTER TURNED K~}anze, Wind people. + +_Ictasanda gentes_--6, Manika-gaxe, Earth-lodge-makers; coyote and wolf +people. 7, {~LATIN SMALL LETTER TURNED T~}e-sinde, Buffalo-tail; a Buffalo-calf people. 8, {~LATIN SMALL LETTER TURNED T~}a-*d*a, +Deer-head; Deer people. 9, Ige-jide, Red dung; a Buffalo-calf gens. 10, +Icta-sanda, meaning uncertain ("gray eyes"?), said to refer to the effect +of lightning on the eyes. This last gens consists of Thunder and Reptile +people. + +The Ike-sabe formerly consisted of four subgentes. When the gens met as a +whole, the order of sitting was that shown in figure 35. In the tribal +circle the Waigije camped next to the Haga gens, and the other Ike-sabe +people came next to the Wejincte; but in the gentile "council fire" the +first became last and the last first. + +The Iekie or Criers. + +The Naqeit'a-baji, Those-who-touch-no-charcoal. + +The three subgentes here named sat on the same side of fireplace. + +The Haga formerly had four subgeutes, but two of them, the Waiitan or +Workers, and the Ha-{~LATIN SMALL LETTER TURNED T~}u-it'aji, Touches-no-green(-corn)-husks, are extinct, +the few survivors having joined the other subgentes. The remaining +subgentes are each called by several names: 1, {~LATIN SMALL LETTER TURNED T~}csanha-{~LATIN SMALL LETTER TURNED T~}aican, pertaining +to the sacred skin of an albino buffalo cow, or Wacabe, Dark buffalo; or +Haga-qti, real Haga; or {~LATIN SMALL LETTER TURNED T~}e-eze-ataji, Do-not-eat-buffalo-tongues. 2, +Janha-{~LATIN SMALL LETTER TURNED T~}aican, pertaining to the sacred (cottonwood) bark; or +Waqexe-ain, Keeps-the-"spotted-object" (the sacred pole); or +Jan-waqube-ain, Keeps-the-sacred-or-mysterious-wood (pole); or +{~LATIN SMALL LETTER TURNED T~}a-waqube-ataji, Does-not-eat-the-sacred (mysterious)-buffalo-sides; or +Minxa-san-ataji-ki *P*etan-ataji, Eat-no-geese-or-swans-or-cranes. + + [Illustration: FIG. 35.--Ike-sabe gentile assembly. A, The Waigije, + Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-ataji, Those-who-eat-no-red-corn.] + + FIG. 35.--Ike-sabe gentile assembly. A, The Waigije, Maze or Whorl, + or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-ataji, Those-who-eat-no-red-corn. + + +In the tribal circle the Wacabe camped next to the Ike-sabe, and the +Waqexe-acin were next to the Wasabe-hit'aji subgens of the atada; but in +the Haga gentile assembly the positions were reversed, the Wacabe sitting +on the right side of the fire and the Waqexe-ain on the left. + +The Wasabe-hit'aji subgens of the atada was divided into four sections: +Black-bear, Raccoon, Grizzly-bear, and Porcupine. The only survivors are +the Black-bear and Raccoon (Singers). + +The Wajiga ataji subgens was divided into four sections: 1, Hawk people, +under the chief Standing Hawk (now dead). 2, Blackbird people, under the +chief Wajina-gahiga. B, Starling or Thunder people. 4, Owl and Magpie +people. + +The {~LATIN SMALL LETTER TURNED K~}anze gens was divided into at least two subgentes, the Keepers of the +pipe and the Wind people. Lion, of the Deer-head gens, said that there +were four subgentes, but this was denied in 1882 by Two Crows of the Haga +gens. + +The Manika-gaxe subgentes, as given by Lion, were: 1, Coyote and Wolf +people. 2, In'e-waqube-ain, Keepers-of-the-mysterious-stones. 3, +Niniba-t'an, Keepers-of-the-pipe. 4, Minxa-san-wet'aji. +Touch(es)-not-swans. Cage-ska, White Horse, chief of the Mani-ka-gaxe +(in 1878-1880) named three subgentes, thus: 1, Qube, Mysterious person, a +modern name (probably including the Mi{~LATIN SMALL LETTER TURNED K~}asi and In'e-waqube-ain, and +certainly consisting of the descendants of the chief Wa-jiga-sabe or +Blackbird). 2, Niniba-t'an. 3, Minxa-san-wet'aji. + +The {~LATIN SMALL LETTER TURNED T~}a-*d*a were divided into four parts: 1, Niniba-t'an, +Keepers-of-the-pipe, under Lion. 2, Naqe-it'aji, Touches-no-charcoal, +under Boy Chief. 3, Thunder-people, under Pawnee Chief. 4, Deer-people, +under Sinde-xanxan (Deer's-)tail-shows-red-at-intervals +(-as-it-bounds-away). + +The Ictasanda gens also was in four parts: 1, Niniba-t'an, +Keepers-of-the-pipe. 2, Real Ictasanda people, (Numbers 1 and 2 were +consolidated prior to 1880.) 3, Wacetan or Reptile people, sometimes +called Keepers-of-the-claws-of-a-wildcat. 4, Real Thunder people, or +Those-who-do-not-touch-a-clamshell, or +Keepers-of-the-clamshell-and-the-tooth-of-a-black-bear. + +The social organization of the Omaha has been treated at length by the +author in his paper on Omaha Sociology.(6) + + + + + +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. + + [Illustration: FIG. 36.--Ponka camping circle.] + + FIG. 36.--Ponka camping circle. + + +Tcinju half-tribe--Thunder or Fire phratry: Gens 1, Hisada, +Legs-stretched-ont-stiff (refers to a dead quadruped); Thunder people. +Gens 2, Touch-not-the-skin-of-a-black-bear. Wind-makers or War phratry: +Gens 3, ixida, Wildcat (in two subgentes: 1, Sinde-age, Wears-tails, +i.e., locks of hair; Naqe-it'aji, Does-not-touch-charcoal; and +Wasc{~LATIN SMALL LETTER TURNED T~}u-it'aji, Does-not-tonch-verdigris. 2, Wami-it'aji, +Does-not-touch-blood). Gens 4, Nika-*d*a-{~LATIN SMALL LETTER OPEN O~}na, "Bald human-head;" Elk +people (in at least three subgentes: 1, {~LATIN SMALL LETTER TURNED T~}e-sinde-it'aji, +Does-not-touch-a-buffalo-tail; 2, {~LATIN SMALL LETTER TURNED T~}e eze ataji, +Does-not-eat-buffalo-tongues; 3, {~LATIN SMALL LETTER TURNED T~}aqti ki Anpan ataji, +Does-not-eat-deer-and-elk). + +Wajaje half-tribe--Earth phratry: Gens 5, Ma{~LATIN SMALL LETTER TURNED K~}an, Medicine, a buffalo gens, +also called {~LATIN SMALL LETTER TURNED T~}e-sinde it'aji, Does-not-touch-buffalo-tails (in two +subgentes: 1, Real Ponka, Keepers-of-a-sacred-pipe; 2, Gray Ponka). Gens +6, Wacabe, Dark buffalo (in two subgentes: 1, Buffalo tail, or,{~LATIN SMALL LETTER TURNED T~}e-eze +ataji, Does-not-eat-buffalo-tongues, or {~LATIN SMALL LETTER TURNED T~}e-jiga ataji, +Does-not-eat-a-very-young-buffalo-calf; 2, {~LATIN SMALL LETTER TURNED T~}e-*d*a it'aji, +Does-not-touch-a-buffalo-head or skull). Water phratry (?): Gens 7, +Wajaje, Osage (in two subgentes at present: 1, Dark Osage, +Keepers-of-a-sacred-pipe, or Wase{~LATIN SMALL LETTER TURNED T~}u-it'aji, Does-not-touch-verdigris, or +Naqe-it'aji, Does-not-touch-charcoal; 2, Gray Osage, or Wes'a wet'aji, +Does-not-touch-serpents; 3, Necta, an Owl subgens, now extinct). Gens 8, +Nuqe, Reddish-yellow buffalo (miscalled Nuxe, Ice). Subgentes uncertain, +but there are four taboo names: Does-not-touch-a-Buffalo-head (or skull), +Does-not-touch-a-buffalo-calf, +Does-not-touch-the-yellow-hide-of-a-buffalo-calf, and +Does-not-eat-buffalo-tongues. + + + + + +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 names are known to all the tribe: 1, +U{~LATIN SMALL LETTER TURNED K~}a'qpa-qti, Real Kwapa; 2, Ti'-u-a'-di-man (Toriman), Ti'-u-a-di' man +(of Mrs Stafford); 3, U-zu'-ti-u'-we (Southois, etc). The fourth was +Tan'wan ji'{~LATIN SMALL LETTER TURNED K~}a, Small village. Judging from analogy and the fact that the +fifth village, Imaha, was the farthest up Arkansas river, that village +name must have meant, as did the term Omaha, the upstream people. + +The following names of Kwapa gentes were obtained chiefly from Alphonsus +Vallire, a full-blood Kwapa, who assisted the author at Washington, from +December, 1890, to March, 1891: + +Nan'panta, a Deer gens; Onphun enikaci{~LATIN SMALL LETTER TURNED K~}a, the Elk gens; Qid e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, +the Eagle gens; Waji'{~LATIN SMALL LETTER TURNED K~}a enikaci'{~LATIN SMALL LETTER TURNED K~}a, the Small-bird gens; Ha'{~LATIN SMALL LETTER TURNED K~}a +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Ha'{~LATIN SMALL LETTER TURNED K~}a or Ancestral gens; Wasa' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the +Black-bear gens; Mantu' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Grizzly-bear (?) gens; Te +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Buffalo gens (the ordinary buffalo); Tuqe'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, the +Reddish-yellow Buffalo gens (answering to Nuqe of the Ponka, Yuqe of the +Kansa, uqe of the Osage); Jawe' nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Beaver gens; Hu +i'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Fish gens; Mika'q'e ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, the Star gens; Pe'tan +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Crane gens; Ca{~LATIN SMALL LETTER TURNED K~}e'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Dog (or Wolf?) gens; +Wakan'{~LATIN SMALL LETTER TURNED T~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Thunder-being gens; Tandan' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a or +Tan'dan ta'{~LATIN SMALL LETTER TURNED K~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Panther or Mountain-lion gens; +Ke-ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, the Turtle gens; Wes'a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Serpent gens; Mi +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Sun gens. Vallire was unable to say on which side of the +tribal circle each gens camped, but he gave the personal names of some +members of most of the gentes. + +On visiting the Kwapa, in the northeastern corner of Indian Territory, in +January, 1894, the author recorded the following, with the assistance of +Mrs Stafford, a full-blood Kwapa of about 90 years of age: Among the Haka +gentes are the Ha'{~LATIN SMALL LETTER TURNED K~}a ta{~LATIN SMALL LETTER TURNED K~}a, Large Ha{~LATIN SMALL LETTER TURNED K~}a or Mancka' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Crawfish +people; Waji{~LATIN SMALL LETTER TURNED K~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Small-bird people; Ji'{~LATIN SMALL LETTER TURNED K~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, +Small-bird people; Te ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, Buffalo people, or Ha'{~LATIN SMALL LETTER TURNED K~}a ji'{~LATIN SMALL LETTER TURNED K~}a, Small +Ha{~LATIN SMALL LETTER TURNED K~}a; An'pan e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Elk people; Qida' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Eagle people; +Tuqe'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, Reddish-yellow Buffalo people; and Ca{~LATIN SMALL LETTER TURNED K~}e'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, Dog +(or Wolf?) people. Mrs Stafford knew that five gentes were not on the +Ha{~LATIN SMALL LETTER TURNED K~}a side, three of them, Hu i'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Fish people, Ni'kia'ta +(meaning unknown), and Ke-ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, Turtle people, being on the same +side; Mantu' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Lion people; and Ti'ju (answering to the Osage +Tsi{~LATIN SMALL LETTER OPEN O~}u, the Kansa Tciju, and the Ponka Tcinju), meaning not obtained, which +last is extinct. Mrs Stafford could not tell on which side camped any of +the following gentes given by Vallire: Maqe, Wes'a, Wasa, Jawe, Mikaq'e, +Mi, etc. The only persons capable of giving the needed information are +among those Kwapa who reside on Osage reservation. According to George +Redeagle and Buffalo Calf, two full-blood Quapaw, the Maqe-nikaci'{~LATIN SMALL LETTER TURNED K~}a, +Upper World people, were identical with the Wakan{~LATIN SMALL LETTER TURNED T~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, +Thunder-being people, of Vallire. These two men said, also, that there +was no single gens known as the Ha{~LATIN SMALL LETTER TURNED K~}a, that name belonging to a major +division, probably a half-tribe. + + + + + +THE KANZE OR KANSA + + + [Illustration: FIG. 37.--Kansa camping circle.] + + 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 Ictuga people, those who camp on the +Ictuga 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. Manyika, _a_, Manyinka + Earth, or taga, Large + Earth-lodge-makers. earth. _b_, + Manyika + gaxe,&Manyika + jiga, Small + earth. +II 2. Ta, Deer, or _a_, Taqtci, Real + Wajaje, Osage. deer. _b_, Ta + yatcaji, + Eats-no-deer, or + Ta ts'eye, + Kills-deer, or + Wadjta ts'eye, + Kills-quadrupeds. +III 3. Paka, Ponka _a_, Pak + unikacinga, Ponka + people. _b_, + Qundj-alan, + Wear-red-cedar + (-fronds)-on-their-heads. +III 4. Kanze, Kansa, or _a_, Tadje unikacinga, + Tci hacin, Wind people, or Ak'a + Lodge-in-the-rear; unikacinga, South-wind + Last-lodge. people, or Tci hacinqtci, + Real Tci hacin, + Camp-behind-all. _b_, + Tadje jiga, Small-wind, + or Mannanhind-je, Makes-a + breeze-near-the-ground. +III 5. Wasabe, Black _a_, Wasabeqtci, Real + bear. Black-bear, or Sakun + wayatce, Eats-raw + (-food). _b_, Sindjale, + Wears-tails (locks of + hair) -on-the-head. +I 6. Wanaxe, Ghost Not learned. +IV 7. Ke k'in, Not learned. + Carries-a-turtle-on-his-back. +V 8. Min k'in, Not learned. + Carries-the-sun-on-his-back. +I 9. Upan, Elk _a_, Upan-qtci, Real elk, + or Mansanha, referring to + the color of the fur. + _b_, Sanhange, meaning + unknown. +VI 10. Qya, White eagle _a_, Hsada, + Legs-stretched-out-stiff; + Qyunikacinga, + 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'e, _a_, Qyego jiga, + Holds-the-firebrand-to-sacred-pipes, Hawk-that-has-a-tail-like-a-"king-eagle;" + or Haga jiga, small Haga. "Little-one-like-an-eagle." + _b_, Mika unikacinga, + Raccoon people, or Mika + qla jiga, Small lean + racoon. +VII 13. Haga taga, Large Haga; Haga A black eagle with spots. Subgentes not + utanandji, recorded. + Haga-apart-from-the-rest, or Ta + sindje qaga, Stiff-deer-tail. +II 14. Tceduga, Buffalo (bull), or _a_, Tceduga, Buffalo with dark hair. + Sitaga, Big feet. _b_, Yuqe, Reddish-yellow Buffalo. (See + Ponka Nuqe, Osage uqe, Kwapa Tuqe.) +V 15. Tci ju wactage, Tci-ju (Red-hawk people?). Subgentes not + peacemaker. recorded. +II 16. Lu nikacinga, Thunder-being Subgentes not recorded. + people; Ledan unikacinga, Gray-hawk + people. + +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'be +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 Wadayiga, 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'eki'e. 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 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 yatcaji 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 Tsi{~LATIN SMALL LETTER OPEN O~}u utse +peun*d*a, the Seven Tsi{~LATIN SMALL LETTER OPEN O~}u fireplaces, Ha{~LATIN SMALL LETTER TURNED K~}a utsse peu*d*a, the Seven +Ha{~LATIN SMALL LETTER TURNED K~}a fireplaces, and Wa{~LATIN SMALL LETTER OPEN O~}a{~LATIN SMALL LETTER OPEN O~}e utse peu*d*a, the Seven Osage fireplaces. +Each "fireplace" is a gens, so that there are twenty-one gentes in the +Osage nation. The Seven Ha{~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 Ha{~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 Ha{~LATIN SMALL LETTER TURNED K~}a utaantse 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. + + [Illustration: FIG. 38.--Osage camping circle.] + + FIG. 38.--Osage camping circle. + + +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~}e, 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~}e, Sun and +Comet people, and Cu{~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' aka' 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'wae, Giver of life. These have two subgentes, _a_, Wapin it'a'{~LATIN SMALL LETTER OPEN O~}i, +Touches-no-blood, or Qa' {~LATIN SMALL LETTER OPEN O~}'tse, Red-eagle (really a hawk); _b_, Qa' +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~}ie, the +Tsi{~LATIN SMALL LETTER OPEN O~}u-at-the-end, or Tse'aka'. 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_, u'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~}un, 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 (Ha{~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'e ste'tse, Tall-flags(?), Ehnan' min'tse tun', +They-alone-have-bows, or Minke'e ste'tse, Tall-flags; _d_, Ta a'x, +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'ts, +Turtle-with-a-serrated-crest-along-the-shell (probably a water monster, as +there is no such species of turtle). + +9. Ha'{~LATIN SMALL LETTER TURNED K~}a uta'antsi, Ha{~LATIN SMALL LETTER TURNED K~}a-apart-from-the-rest, or Qa'qtsi +i'ni{~LATIN SMALL LETTER TURNED H~}-k'acin'a, Real eagle people--the War eagle gens, and one of the +original Ha{~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'wae, 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'e, Flags; +_b_, Wa'tsetsi, meaning, perhaps, Has-come hither +(tsi)-after-touching-the-foe (watse); _c_, Quntse', Red cedar. + +11. Ha'{~LATIN SMALL LETTER TURNED K~}a a'h tun', Ha{~LATIN SMALL LETTER TURNED K~}a-having-wings, or H'sa{~LATIN SMALL LETTER TURNED T~}a, +Limbs-stretched-stiff, or Q i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, White-eagle people, in two +subgentes, which were two of the original Ha{~LATIN SMALL LETTER TURNED K~}a fireplaces: _a_, H'sa{~LATIN SMALL LETTER TURNED T~}a +Wanun', Elder Hsa{~LATIN SMALL LETTER TURNED T~}a; _b_, H'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 Ha{~LATIN SMALL LETTER TURNED K~}a fireplaces: A, Sintsa{~LATIN SMALL LETTER TURNED K~}se, Wearing-a-tail- (or +lock)-of-hair-on-the-head; in two subgentes, (_a_) Wasa*d*e, Black bear, +or Ha'{~LATIN SMALL LETTER TURNED K~}a Wa'ts'ekawa' (meaning not learned); (_b_) I{~LATIN SMALL LETTER TURNED K~}u'{~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'wae qe'{~LATIN SMALL LETTER TURNED K~}a, Dried pond-lily. + +13. U'pqan, Elk, one of the seven Ha{~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 Ha{~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 Ha{~LATIN SMALL LETTER TURNED K~}a(?) sintsa{~LATIN SMALL LETTER TURNED K~}e; Wapu'{~LATIN SMALL LETTER TURNED K~}a i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Owl people; Manyi'{~LATIN SMALL LETTER TURNED K~}a +i'ni{~LATIN SMALL LETTER TURNED H~}k'acin'a, Earth people; *d*aqp' 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 Tsewae 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~}ayi{~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~}ayi{~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, Pah-ska, +of the Bald-eagle or Qa pa san subgens; 3, {~LATIN SMALL LETTER TURNED K~}eman, Clermont, of the +ki*d*anan of the Tsi{~LATIN SMALL LETTER OPEN O~}u wehakie or Night gens; 6, Pan{~LATIN SMALL LETTER TURNED H~}ka wa{~LATIN SMALL LETTER TURNED T~}ayi{~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~}e 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 Ha{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}aantsi +gentes. The Sintsa{~LATIN SMALL LETTER TURNED K~}e and Ha{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}aautsi are "aki{~LATIN SMALL LETTER TURNED T~}a wata{~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~}e 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 Ha{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}aantsi) 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 +Ha{~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~}n | tatsi' | a'pin{~LATIN SMALL LETTER TURNED T~}au+! | Ha+! +| (Ni{~LATIN SMALL LETTER OPEN O~}'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'hea'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'ha{~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'yi{~LATIN SMALL LETTER TURNED K~}a | ni'kawasa'e! | +a'aki'{~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~}a'{~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~}ayi{~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'yi{~LATIN SMALL LETTER TURNED K~}a n'ikawasa'e! Ha+! ua'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 Ha{~LATIN SMALL LETTER TURNED K~}a u{~LATIN SMALL LETTER TURNED T~}aantsi man to lead +the scouts, and subsequently to call on a Sintsa{~LATIN SMALL LETTER TURNED K~}e 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~}a{~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~}e 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 Ha{~LATIN SMALL LETTER TURNED K~}a utaantsi 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. + + + + + +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 spring and summer. The author is indebted to the late +Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 +during a visit to the tribe. Since then the author has recorded the +following list of gentes and subgentes, with the aid of a delegation of +the Iowa who visited Washington: + + _First phratry_ + +_Gentes_ _Subgentes_ +1. Tu'-nan-p'in, Black 1. Ta'po-ka, a large +bear. Tohin and i{~LATIN SMALL LETTER TURNED K~}re black bear with a white +wonae were chiefs of spot on the chest. +this gens in 1880. Tohin 2. Pun'-xa ka, a black +kept the sacred pipe. bear with a red nose; + literally, Nose White. + 3. Mun-tci'-nye, Young + black bear, a short black + bear. + 4. Ki'-ro-ko'-qo-tce, a + small reddish black bear, + motherless; it has little + hair and runs swiftly. +2. Mi-tci'-ra-tce, Wolf. 1. Cun'-tan ka, +Ma'-hin was a chief of White-wolf. +this gens. 2. Cun'-tan e-we, + Black-wolf. + 3. Cun'-tan qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, + Gray-wolf. + 4. Ma-nyi'-ka-qi', + Coyote. +3. Tce'-xi-ta, Eagle and 1. Na' tci-tce', i.e. +Thunder-being gens. Qra'-qtci, Real or Golden + eagle. + 2. Qra' hu'-e, Ancestral + or Gray eagle. + 3. Qra' {~LATIN SMALL LETTER TURNED K~}re'-ye, + Spotted-eagle. + 4. Qra' pa an; + Bald-eagle. +4. Qo'-ta-tci, Elk; now 1. Un'-pe-xa qan'-ye, +extinct. The Elk gens Big-elk. +funished the soldiers or 2. Un'-pe-xa yi'-e, +policemen. Young-elk (?). + 3. Un'-pe-xa {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}re'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e + yi'-e, + Elk-somewhat-long. + 4. Ho'-ma yi'-e, Young + elk (?). The difference + between Un'pexa and Homa + is unknown. The former + may be the archaic name + for "elk." +5. Pa'-qa, Beaver. 1. Ra-we' qan'ye, +Probably the archaic Big-Beaver. +name, as beaver is now 2. Ra-{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}ro'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, meaning +ra-we. The survivors of unknown. +this gens have joined the 3. Ra-we' yi'-e, +Pa-a or Beaver gens of Young-beaver. +the Oto tribe. 4. Ni'wan-ci'-ke, + Water-person. + + _Second phratry_ + +6. Ru'-tce, Pigeon 1. Min-ke' qan'-ye, + Big-raccoon. + 2. Min-ke'yi'-e, + Young-raccoon + 3. Ru'-tce yi'-e, + Young-pigeon. + 4. Oo'-ke, + Prairie-chicken, grouse. +7. A'-ru-qwa, Buffalo 1. Tce-{~LATIN SMALL LETTER TURNED T~}o qan'-ye, + Big-buffalo-bull. + 2. Tce-{~LATIN SMALL LETTER TURNED T~}o yi'-o, + Young-buffalo-bull. + 3. Tce-p'o'-cke yi'-e, + Young-buffalo-bull-that-is-distended + (?). + 4. Tce-yi'-ye, + Buffalo-calf. +8. Wa-kan', Snake. An 1. Wa-kan' {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}i, Yellow-snake, i.e., +extinct gens. Rattlesnake. + 2. Wa-kan'-qtci, Real-snake, (named + after a species shorter than the + rattlesnake). + 3. Ce'-ke yi'-e, Small or young + ceke, the copperhead snake (?). + 4. Wa-kan' qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, Gray-snake (a + long snake, which the Omaha call + swift blue snake). +9. Ma'-ko-ke, Owl. The names of the subgentes have been +Extinct. forgotten. + +An account of the mythical origin of each Iowa gens, first recorded by the +Reverend William Hamilton, has been published in the Journal of American +Folk-lore.(7) + +The visiting and marriage customs of the Iowa did not differ from those of +the cognate tribes, nor did their management of the children differ from +that of the Dakota, the Omaha, and others. + +Murder was often punished with death, by the nearest of kin or by some +friend of the murdered person. Sometimes, however, the murderer made +presents to the avengers of blood, and was permitted to live. + + + + + +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~}{~COMBINING ACUTE ACCENT~}e, an Oto, Cka{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}oinye, a +Missouri, and Battiste Deroin, the interpreter for the two tribes. These +gentes are as follows: 1, Pa-a', Beaver; 2, Tunan'-p'in, Black bear, or +Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, +Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', +Snake. + + + + + +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 subgentes: (_a_) Wa-kan'-ta, Thunderbird; (_b_) +Qra, Eagle; (_c_) {~LATIN SMALL LETTER TURNED K~}re'-tan, Hawk; (_d_) Mo'-mi, A-people-who +eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent +addition to this gens, probably from another tribe): 3, Ho-ma' or +Ho-ta'-tci, Elk. + + + + + +THE HOTCAGARA OR WINNEBAGO + + +The Winnebago call themselves Ho-tca'-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 the Wolf gens, and from other members of +the tribe: + +1. _Wolf gens_--Common name, Cuk i-ki'-ka-ra'-tca-da, or +Cuk-tcak'i-ki'-ka-ra'-tca-da, +Those-calling-themselves-after-the-dog-or-wolf; archaic name, +e-go'-ni-na, meaning not recorded. + +2. _Black-bear gens_--Common name, Honte' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ra,, +meaning not recorded. + +3. _Elk gens_--Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, +They-callthemselves-after-the-elk; archaic name not recorded. + +4. Snake gens--Common name, Wa-kan' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-snake; archaic name not recorded. + +5. _Bird gens_--Common name, Wa-nik' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-bird; archaic name not recorded. This gens is +composed of four subgentes, as follows: (_a_) Hi-tca-qce-pa-ra, or Eagle; +(_b_) Ru-tcke, or Pigeon; (c) Ke-re-tcun, probably Hawk; (d) +Wa-kan'-tca-ra, or Thunderbird. The archaic names of the subgentes were +not recorded. + +6. _Buffalo gens_--Common name, Tce' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-buffalo; archaic name not recorded. + +7. _Deer gens_--Common name, Tca' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-deer; archaic name not recorded. + +8. _Water-monster gens_--Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-water-monster; archaic name not recorded. + +Some of the Winnebago say that there is an Omaha gens among the Winnebago +of Wisconsin, but James Alexander knew nothing about it. It is very +probable that each Winnebago gens was composed of four subgentes; thus, in +the tradition of the Winnebago Wolf gens, there is an account of four +kinds of wolves, as in the corresponding Iowa tradition. + +The Winnebago lodges were always built with the entrances facing the east. +When the warriors returned from a fight they circumambulated the lodge +four times, sunwise, stopping at the east just before entering. + + + + + +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' nu-ma'-ke?). + +2. Bear gens, M-to'-no-mke (Ma-to' nu-ma'-ke). + +3. Prairie-chicken gens, See-poosh'-k (Si-pu'-cka nu-ma'-ke). + +4. Good-knife gens, T-na-tsu'-k (Ta-ne-tsu'-ka nu-ma'-ke?). + +5. Eagle gens, Ki-t'-ne-mke (Qi-ta' nu-ma'-ke?). + +6. Flat-head gens, E-st-pa' (Hi-sta pe' nu-ma'-ke?). + +7. High-village gens, Me-te-ah'-ke. + +All that follows concerning the Mandan was recorded by Prince Maximilian +in 1833. Polygamy was everywhere practiced, the number of wives differing, +there being seldom more than four, and in general only one. The Mandan +marriage customs resemble those of the Dakota and other cognate peoples. + +When a child is born a person is paid to give it the name chosen by the +parents and kindred. The child is held up, then turned to all sides of the +heavens, in the direction of the course of the sun, and its name is +proclaimed. A Mandan cradle consists of a leather bag suspended by a strap +to a crossbeam in the hut. + +There are traces of descent in the female line; for example, sisters have +great privileges; all the horses that a young man steals or captures in +war are brought by him to his sister. He can demand from his sister any +object in her possession, even the clothing which she is wearing, and he +receives it immediately. The mother-in-law never speaks to her son-in-law, +unless on his return from war he bring her the scalp and gun of a slain +foe, in which event she is at liberty from that moment to converse with +him. This custom is found, says Maximilian, among the Hidatsa, but not +among the Crow and Arikara. While the Dakota, Omaha, and other tribes +visited by the author have the custom of "bashfulness," which forbids the +mother-in-law and son-in-law to speak to each other, no allowable +relaxation of the prohibition has been recorded. + + + + + +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 give Morgan's list, using his system of +spelling: + +1. Knife, Mit-che-ro'-ka. + +2. Water, Min-ne p'-ta. + +3. Lodge, B-ho-h'-ta. + +4. Prairie chicken, Scech-ka-be-ruh-p'-ka (Tsi-tska' do-hpa'-ka of +Matthews; Tsi-tska' do-qpa'-ka in the Bureau alphabet). + +5. Hill people, E-tish-sho'-ka. + +6. Unknown animal, Ah-nah-ha-n'-me-te. + +7. Bonnet, E-ku'-p-be-ka. + +The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and +Matthews, the work of the last writer(8) being the latest one treating of +them; and from it the following is taken: + +Marriage among the Hidatsa is usually made formal by the distribution of +gifts on the part of the man to the woman's kindred. Afterward presents of +equal value are commonly returned by the wife's relations, if they have +the means of so doing and are satisfied with the conduct of the husband. +Some travelers have represented that the "marriage by purchase" among the +Indians is a mere sale of the woman to the highest bidder, whose slave she +becomes. Matthews regards this a misrepresentation so far as it concerns +the Hidatsa, the wedding gift being a pledge to the parents for the proper +treatment of their daughter, as well as an evidence of the wealth of the +suitor and his kindred. Matthews has known many cases where large marriage +presents were refused from one person, and gifts of much less value +accepted from another, simply because the girl showed a preference for the +poorer lover. Marriages by elopement are considered undignified, and +different terms are applied to a marriage by elopement and one by parental +consent. Polygamy is practiced, but usually with certain restrictions. The +husband of the eldest of several sisters has a claim to each of the others +as she grows up, and in most cases the man takes such a potential wife +unless she form another attachment. A man usually marries his brother's +widow, unless she object, and he may adopt the orphans as his own +children. Divorce is easily effected, but is rare among the better class +of people in the tribe. The unions of such people often last for life; but +among persons of a different character divorces are common. Their social +discipline is not very severe. Punishments by law, administered by the +"soldier band," are only for serious offenses against the regulations of +the camp. He who simply violates social customs in the tribe often +subjects himself to no worse punishment than an occasional sneer or +taunting remark; but for grave transgressions he may lose the regard of +his friends. With the Hidatsa, as with other western tribes, it is +improper for a man to hold a direct conversation with his mother-in-law; +but this custom seems to be falling into disuse. + +The kinship system of the Hidatsa does not differ materially from that of +any of the cognate tribes. When they wish to distinguish between the +actual father and a father's real or potential brothers, or between the +actual mother and the mother's real or potential sisters, they use the +adjective ka'ti (ka{~LATIN SMALL LETTER TURNED H~}t{~LATIN SMALL LETTER OPEN O~}i), real, true, after the kinship term when the +actual parent is meant. + + + + + +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 known whether the Hidatsa and Crow tribes ever camped in a +circle. Morgan's list of the Crow gentes is given, with his peculiar +notation, as follows: + +1. Prairie Dog gens, A-che-p-be'-cha. + +2. Bad Leggings, E-sach'-ka-buk. + +3. Skunk, Ho-ka-rut'-cha. + +4. Treacherous Lodges, Ash-bot-chee-ah. + +5. Lost Lodges, Ah-shin'-n de'-ah (possibly intended for Last Lodges, +those who camped in the rear). + +6. Bad Honors, Ese-kep-k'-buk. + +7. Butchers. Oo-s-bot'-see. + +8. Moving Lodges, Ah-h-chick. + +9. Bear-paw Mountain, Ship-tet'-z. + +10. Blackfoot Lodges, Ash-kane'-na. + +11. Fish Catchers, Boo-a-da'-sha. + +12. Antelope, O-hot-du-sha. + +13. Raven, Pet-chale-ruh-p'-ka. + + + + + +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 line. These clans are: 1, Ita anyadi, Deer +people; 2, On{~LATIN SMALL LETTER TURNED T~}i anyadi, Bear people; 3, Naqotoda anyadi, Alligator +people. Most of the survivors belong to the Deer clan. The kinship system +of the Biloxi is more complicated than that of any other tribe of the +stock; in fact, more than that of any of the tribes visited by the author. +The names of 53 kinship groups are still remembered, but there are at +least a dozen others whose names have been forgotten. Where the egiha +language, for example, has but one term for grandchild, and one grandchild +group, the Biloxi has at least fourteen. In the ascending series the +Dakota and egiha do not have any terms beyond grandfather and +grandmother. But for each sex the Biloxi has terms for at least three +degrees beyond the grandparent. The egiha has but one term for father's +sister and one for mother's brother, father's brother being "father," and +mother's sister "mother." But the Biloxi has distinct terms (and groups) +for father's elder sister, father's younger sister, father's elder +brother, father's younger brother, and so on for the mother's elder and +younger brothers and sisters. The Biloxi distinguishes between an elder +sister's son and the son of a younger sister, and so between the daughter +of an elder sister and a younger sister's daughter. A Biloxi man may not +marry his wife's brother's daughter, nor his wife's father's sister, +differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he +can marry his deceased wife's sister. A Biloxi woman may marry the brother +of her deceased husband. Judging from the analogy furnished by the Kansa +tribe it was very probably the rule before the advent of the white race +that a Biloxi man could not marry a woman of his own clan. + + + + + +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 side of the fire" were the Bear and +Deer clans, the Wolf and Turtle being on the other side. John Key's +mother, maternal grandmother, and Mrs Christine Buck were members of the +Deer clan. There were no taboos. The Tutelo names of the clans have been +forgotten. + + + + + +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. + +For further information regarding the Siouan tribes formerly inhabiting +the Atlantic coast region, see "Siouan Tribes of the East," by James +Mooney, published as a bulletin of the Bureau of Ethnology. + + + + + + +FOOTNOTES + + + 1 Wherever in this paper there is a double notation of a Dakota name + the former is expressed in the alphabet of the Bureau of Ethnology + and the latter in that of Dr S.R. Riggs, author of the memoirs in + Contributions to North American Ethnology, vols. VII and IX. + + 2 S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p. + xvi, 1852, and in Contributions to North American Ethnology, vol. + IX. + + 3 Contributions to North American Ethnology, vol. ix, pp. 195-202. + + 4 Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852. + + 5 Manuscript in the archives of the Bureau of Ethnology. + + 6 Third Annual Report of the Bureau of Ethnology, 1881-82. + + 7 Vol. IV, No. 15, pp. 333-340, 1891. + + 8 Ethnography and Philology of the Hidatsa Indians; U.S. Geological + and Geographical Survey, miscellaneous publications No. 7, + Washington, 1877. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + +CREDITS + + +October 10, 2006 + + Posted to Project Gutenberg + PM for Bureau of American Ethnology, + Joshua Hutchinson and + The Online Distributed Proofreading Team + (This file was produced from images generously made available + by the Bibliothque nationale de France (BnF/Gallica) at + http://gallica.bnf.fr) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 19518-8.txt or 19518-8.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/1/9/5/1/19518/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. 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You may copy it, + give it away or re-use it under the terms of the Project + Gutenberg License <a href="#pglicense" class="tei tei-ref">included with this + eBook</a> or online at <a href="http://www.gutenberg.org/license" class="tei tei-xref">http://www.gutenberg.org/license</a></p></div><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">Title: Siouan Sociology + +Author: James Owen Dorsey + +Release Date: October 10, 2006 [Ebook #19518] + +Language: English + +Character set encoding: UTF-8 + + +***START OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** +</pre></div> + </div> + + <div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + </div> + + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <div class="block tei tei-docTitle"><div class="block tei tei-titlePart" style="text-align: left; margin-bottom: 3.46em"><span style="font-size: 173%">Siouan Sociology</span></div><div class="block tei tei-titlePart" style="text-align: left; margin-bottom: 2.88em"><span style="font-size: 144%">A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1893-1894, Government Printing Office, Washington, 1897, pages 205-244</span></div></div><div class="block tei tei-byline" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">by </span><span class="inline tei tei-docAuthor" style="text-align: left"><span style="font-size: 173%">James Owen Dorsey</span></span></div><div class="tei tei-div" style="text-align: left; margin-bottom: 5.76em; margin-top: 5.76em"><span class="tei tei-docEdition" style="text-align: left"><span class="tei tei-edition" style="text-align: left"><span style="font-size: 144%">Edition 1</span></span></span><span style="font-size: 144%">, (</span><span class="tei tei-docDate" style="text-align: left"><span class="tei tei-date" style="text-align: left"><span style="font-size: 144%">October 10, 2006</span></span></span><span style="font-size: 144%">)</span></div> + </div> + +<hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="page207">[pg 207]</span><a name="Pg207" id="Pg207" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In 1871, at the age of 23, James Owen Dorsey, previously a student +of divinity with a predilection for science, was ordained a deacon of +the Protestant Episcopal church by the bishop of Virginia; and in May +of that year he was sent to Dakota Territory as a missionary among +the Ponka Indians. Characterized by an amiability that quickly won +the confidence of the Indians, possessed of unbounded enthusiasm, +and gifted with remarkable aptitude in discriminating and imitating +vocal sounds, he at once took up the study of the native language, +and, during the ensuing two years, familiarized himself with the +Ponka and cognate dialects; at the same time he obtained a rich +fund of information concerning the arts, institutions, traditions, and +beliefs of the Indians with whom he was brought into daily contact. +In August, 1873, his field work was interrupted by illness, and he +returned to his home in Maryland and assumed parish work, meantime +continuing his linguistic studies. In July, 1878, he was induced by +Major Powell to resume field researches among the aborigines, and +repaired to the Omaha reservation, in Nebraska, under the auspices of +the Smithsonian Institution, where he greatly increased his stock of +linguistic and other material. When the Bureau of Ethnology was +instituted in 1879, his services were at once enlisted, and the remainder +of his life was devoted to the collection and publication of ethnologic +material, chiefly linguistic. Although most of his energies were devoted +to the Siouan stock, he studied also the Athapascan, Kusan, Takilman, +and Yakonan stocks; and while his researches were primarily linguistic, +his collections relating to other subjects, especially institutions and +beliefs, were remarkably rich. His publications were many, yet the +greater part of the material amassed during his years of labor remains +for elaboration by others. The memoir on "Siouan Sociology," which +was substantially ready for the press, is the only one of his many manuscripts +left in condition for publication. He died in Washington, +February 4, 1895, of typhoid fever, at the early age of 47.</p> + +<p class="tei tei-p" style="text-align: right; margin-bottom: 1.00em">WJM.</p> +</div> + +<hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="page208">[pg 208]</span><a name="Pg208" id="Pg208" class="tei tei-anchor"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">ALPHABET</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">a, as in <span class="tei tei-hi"><span style="font-style: italic">father</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'a, an initially exploded a.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ă, as in <span class="tei tei-hi"><span style="font-style: italic">what</span></span>, or as <span class="tei tei-hi"><span style="font-style: italic">o</span></span> in <span class="tei tei-hi"><span style="font-style: italic">not</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'ă, an initially exploded ă.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ä, as in <span class="tei tei-hi"><span style="font-style: italic">hat</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">c, as <span class="tei tei-hi"><span style="font-style: italic">sh</span></span> in <span class="tei tei-hi"><span style="font-style: italic">she</span></span>. See ṡ.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ɔ, a medial <span class="tei tei-hi"><span style="font-style: italic">sh</span></span>, a sonant-surd</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ć (Dakota letter), as <span class="tei tei-hi"><span style="font-style: italic">ch</span></span> in <span class="tei tei-hi"><span style="font-style: italic">church</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ç, as <span class="tei tei-hi"><span style="font-style: italic">th</span></span> in <span class="tei tei-hi"><span style="font-style: italic">thin</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ɔ́, a medial ç, sonant-surd.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">¢, as <span class="tei tei-hi"><span style="font-style: italic">th</span></span> in <span class="tei tei-hi"><span style="font-style: italic">the</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">e, as in <span class="tei tei-hi"><span style="font-style: italic">they</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'e, an initially exploded e.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ĕ, as in <span class="tei tei-hi"><span style="font-style: italic">get</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'ĕ, an initially exploded ĕ.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">g, as in <span class="tei tei-hi"><span style="font-style: italic">go</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ġ (in Dakota), <span class="tei tei-hi"><span style="font-style: italic">gh</span></span>. See x.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ɥ (in Osage), an h after a pure or nasalized + vowel, expelled through the mouth + with the lips wide apart.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ḣ (in Dakota), <span class="tei tei-hi"><span style="font-style: italic">kh</span></span>, etc. See q.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">i, as in <span class="tei tei-hi"><span style="font-style: italic">machine</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'i, an initially exploded i.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ĭ, as in <span class="tei tei-hi"><span style="font-style: italic">pin</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">j, as <span class="tei tei-hi"><span style="font-style: italic">z</span></span> in <span class="tei tei-hi"><span style="font-style: italic">azure</span></span>, or as <span class="tei tei-hi"><span style="font-style: italic">j</span></span> in the French + <span class="tei tei-hi"><span style="font-style: italic">Jacques</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ʞ, a medial k, a sonant-surd,</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">k', an exploded k. See next letter.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ḳ (in Dakota), an exploded k.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ɯ (in Kansa), a medial m, a sound between m and b.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ɳ (in Dakota), after a vowel has the sound + of <span class="tei tei-hi"><span style="font-style: italic">n</span></span> in the French <span class="tei tei-hi"><span style="font-style: italic">bon</span></span>. See [<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>].</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ñ, as <span class="tei tei-hi"><span style="font-style: italic">ng</span></span> in <span class="tei tei-hi"><span style="font-style: italic">sing</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">hn, its initial sound is expelled from the + nostrils and is scarcely heard.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">o, as in <span class="tei tei-hi"><span style="font-style: italic">no</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'o, an initially exploded o.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-hi"><span style="font-weight: 700">d</span></span>, a medial b or p, a sonant-surd.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">p', an exploded p.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">q, as German <span class="tei tei-hi"><span style="font-style: italic">ch</span></span> in <span class="tei tei-hi"><span style="font-style: italic">ach</span></span>. See ḣ.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-hi"><span style="font-weight: 700">s</span></span>, a medial z or s, a sonant-surd.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ṡ (in Dakota), as <span class="tei tei-hi"><span style="font-style: italic">sh</span></span> in <span class="tei tei-hi"><span style="font-style: italic">she</span></span>. See c.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ʇ, a medial d or t, a sonant-surd.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">t', an exploded t.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">u, as <span class="tei tei-hi"><span style="font-style: italic">oo</span></span> in <span class="tei tei-hi"><span style="font-style: italic">tool</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">'u, an initially exploded u.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ŭ, as <span class="tei tei-hi"><span style="font-style: italic">oo</span></span> in <span class="tei tei-hi"><span style="font-style: italic">foot</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">u̱, a sound between o and u.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ü, as in German <span class="tei tei-hi"><span style="font-style: italic">kühl</span></span>, <span class="tei tei-hi"><span style="font-style: italic">süss</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">x, <span class="tei tei-hi"><span style="font-style: italic">gh</span></span>, or nearly the Arabic <span class="tei tei-hi"><span style="font-style: italic">ghain</span></span>. See ġ.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ź (in Dakota), as <span class="tei tei-hi"><span style="font-style: italic">z</span></span> in <span class="tei tei-hi"><span style="font-style: italic">azure</span></span>. See j.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">dj, as <span class="tei tei-hi"><span style="font-style: italic">j</span></span> in <span class="tei tei-hi"><span style="font-style: italic">judge</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">tc, as <span class="tei tei-hi"><span style="font-style: italic">ch</span></span> in <span class="tei tei-hi"><span style="font-style: italic">church</span></span>. See ć.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">tc', an exploded tc.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ʇɔ, a medial tc, a sonant-surd.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ts', an exploded ts.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ʇs, a medial ts, a sonant-surd.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">ai, as in <span class="tei tei-hi"><span style="font-style: italic">aisle</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">au, as <span class="tei tei-hi"><span style="font-style: italic">ow</span></span> in <span class="tei tei-hi"><span style="font-style: italic">how</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">yu, as <span class="tei tei-hi"><span style="font-style: italic">u</span></span> in <span class="tei tei-hi"><span style="font-style: italic">tune</span></span>, or <span class="tei tei-hi"><span style="font-style: italic">ew</span></span> in <span class="tei tei-hi"><span style="font-style: italic">few</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The following have the ordinary English sounds: b, d, h, k, l, m, n, +p, r, s, t, w, y, and z. A superior n (<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>) after a vowel (compare the Dakota +ɳ) has the sound of the French n in <span class="tei tei-hi"><span style="font-style: italic">bon</span></span>, <span class="tei tei-hi"><span style="font-style: italic">vin</span></span>, etc. A plus sign (+) +after any letter prolongs it.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The vowels 'a, 'e, 'i, 'o, 'u, and their modifications are styled initially +exploded vowels for want of a better appellation, there being in each +case an initial explosion. These vowels are approximately or partially +pectoral sounds found in the Siouan languages and also in some of the +languages of western Oregon and in the language of the Hawaiian +islands.</p> +</div> + + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Contents</span></h1> + <ul class="tei tei-index tei-index-toc"><li><a href="#toc1">GENERAL FEATURES OF ORGANIZATION</a></li><li><a href="#toc3">THE DAKOTA TRIBES</a></li><li style="margin-left: 2em"><a href="#toc5">DESIGNATION AND MODE OF CAMPING</a></li><li style="margin-left: 2em"><a href="#toc7">THE MDEWAKA<span style="vertical-align: super">N</span>TO<span style="vertical-align: super">N</span>WA<span style="vertical-align: super">N</span></a></li><li style="margin-left: 2em"><a href="#toc9">THE WAQPE-KUTE</a></li><li style="margin-left: 2em"><a href="#toc11">THE WAQPE-TO<span style="vertical-align: super">N</span>WA<span style="vertical-align: super">N</span> OR WAHPETON</a></li><li style="margin-left: 2em"><a href="#toc14">THE SISITO<span style="vertical-align: super">N</span>WA<span style="vertical-align: super">N</span> OR SISSETON</a></li><li style="margin-left: 2em"><a href="#toc17">THE IHAÑKTO<span style="vertical-align: super">N</span>WA<span style="vertical-align: super">N</span> OR YANKTON</a></li><li style="margin-left: 2em"><a href="#toc19">THE IHAÑKTO<span style="vertical-align: super">N</span>WA<span style="vertical-align: super">N</span>NA OR YANKTONAI</a></li><li style="margin-left: 2em"><a href="#toc21">THE TITO<span style="vertical-align: super">N</span>WA<span style="vertical-align: super">N</span> OR TETON</a></li><li style="margin-left: 4em"><a href="#toc23">TRIBAL DIVISIONS</a></li><li style="margin-left: 4em"><a href="#toc25">THE SITCA<span style="vertical-align: super">N</span>XU</a></li><li style="margin-left: 4em"><a href="#toc28">THE ITAZIPTCO</a></li><li style="margin-left: 4em"><a href="#toc30">THE SIHA-SAPA OR BLACKFEET</a></li><li style="margin-left: 4em"><a href="#toc32">THE MINIKOOJU</a></li><li style="margin-left: 4em"><a href="#toc34">THE OOHE-NO<span style="vertical-align: super">N</span>PA OR TWO KETTLES</a></li><li style="margin-left: 4em"><a href="#toc36">THE OGLALA</a></li><li style="margin-left: 4em"><a href="#toc38">THE HUÑKPAPA</a></li><li style="margin-left: 2em"><a href="#toc41">DAKOTA SOCIAL CUSTOMS</a></li><li><a href="#toc43">THE ASINIBOIN</a></li><li><a href="#toc45">THE OMAHA</a></li><li><a href="#toc49">THE PONKA</a></li><li><a href="#toc52">THE QUAPAW OR KWAPA</a></li><li><a href="#toc54">THE KAƝZE OR KANSA</a></li><li><a href="#toc57">THE OSAGE</a></li><li><a href="#toc60">THE IOWA</a></li><li><a href="#toc62">THE OTO</a></li><li><a href="#toc64">THE NI-U'-T'A-TCI OR MISSOURI</a></li><li><a href="#toc66">THE HOTCAÑGARA OR WINNEBAGO</a></li><li><a href="#toc68">THE MANDAN</a></li><li><a href="#toc70">THE HIDATSA</a></li><li><a href="#toc72">THE CROW OR ABSAROKA</a></li><li><a href="#toc74">THE BILOXI</a></li><li><a href="#toc76">THE TUTELO</a></li><li><a href="#toc78">THE CATAWBA</a></li></ul> + </div> + + <hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Illustrations</span></h1> + <ul class="tei tei-index tei-index-fig"><li><a href="#fig13">FIG. 30.—Sisseton and Wahpeton camping circle.</a></li><li><a href="#fig16">FIG. 31.—Sisseton camping circle.</a></li><li><a href="#fig27">FIG. 32.—Sitca<span style="vertical-align: super">n</span>xu camping circle.</a></li><li><a href="#fig40">FIG. 33.—Oglala camping circle.</a></li><li><a href="#fig47">FIG. 34.—Omaha camping circle.</a></li><li><a href="#fig48">FIG. 35.—Iñke-sabĕ gentile assembly. A, +The Wa¢igije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. +B, The Wata<span style="vertical-align: super">n</span>zi-jide-¢atajĭ, +Those-who-eat-no-red-corn.</a></li><li><a href="#fig51">FIG. 36.—Ponka camping circle.</a></li><li><a href="#fig56">FIG. 37.—Kansa camping circle.</a></li><li><a href="#fig59">FIG. 38.—Osage camping circle.</a></li></ul> + </div> +</div> + +<div class="tei tei-body" style="margin-bottom: 6.00em; margin-top: 6.00em"> +<hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<span class="tei tei-pb" id="page213">[pg 213]</span><a name="Pg213" id="Pg213" class="tei tei-anchor"></a> + +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">SIOUAN SOCIOLOGY</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">BY JAMES OWEN DORSEY</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc1" id="toc1"></a> +<a name="pdf2" id="pdf2"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">GENERAL FEATURES OF ORGANIZATION</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 ancestor and having common +taboos; the term clan implying descent in the female line, while gens +implies descent in the male line. Among the Dakota, as among the +¢egiha and other groups, the man is the head of the family.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Several of the Siouan tribes are divided into two, and one (the +Osage) is divided into three subtribes. Other tribes are composed of +phratries, and each subtribe or phratry comprises a number of gentes. +In some tribes each gens is made up of subgentes, and these in turn +of a lower order of groups, which are provisionally termed sections for +want of a better designation. The existence of these minor groups +among the Omaha has been disputed by some, though other members +of the tribe claim that they are real units of the lowest order. Among +the Teton many groups which were originally sections have become +gentes, for the marriage laws do not affect the original phratries, +gentes, and subgentes.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The state, as existing among the Siouan tribes, may be termed a +kinship state, in that the governmental functions are performed by +men whose offices are determined by kinship, and in that the rules +relating to kinship and reproduction constitute the main body of the +recognized law. By this law marriage and the mutual rights and +duties of the several members of each body of kindred are regulated. +Individuals are held responsible, chiefly to their kindred; and certain +groups of kindred are in some cases held responsible to other groups +of kindred. When other conduct, such as the distribution of game +taken in the forest or fish from the waters, is regulated, the rules or +laws pertaining thereto involve, to a certain extent, the considerations +of kinship.</p> + +<span class="tei tei-pb" id="page214">[pg 214]</span><a name="Pg214" id="Pg214" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The legislative, executive, and judicative functions have not been +differentiated in Indian society as found among the Siouan groups. +Two tendencies or processes of opposite character have been observed +among the tribes, viz, consolidation and segregation. The effects of +consolidation are conspicuous among the Omaha, Kansa, Osage, and +Oto, while segregation has affected the social organization among the +Kansa, Ponka, and Teton. There have been instances of emigration +from one tribe to another of the same linguistic family; and among the +Dakota new gentes have been formed by the adoption into the tribe of +foreigners, i.e., those of a different stock.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Two classes of organization are found in the constitution of the +state, viz, (1) major organizations, which relate directly to government, +and (2) minor organizations, which relate only indirectly to government. +The former embraces the state functionaries, the latter comprises +corporations.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Although the state functionaries are not clearly differentiated, three +classes of such men have been recognized: chiefs, policemen or soldiers, +and young men or "the common people." The chiefs are the +civil and religious leaders of the masses; the policemen are the servants +of the chiefs; the young men are such as have not distinguished +themselves in war or in any other way. These last have no voice in +the assembly, which is composed of the chiefs alone. Among the +Omaha there is no military class, yet there is a war element which is +regulated by the Elk gens. The ¢ixida gens and part of the Nika<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>aɔna +gens of the Ponka tribe are considered to be the warriors of the +tribe, though members of other gentes have participated in war. In +the Kansa tribe two gentes, the Large Hañga and the Small Hañga, +form the phratry connected with war, though warriors did not necessarily +belong to those gentes alone. In the Osage camping circle all +the gentes on the right side are war gentes, but the first and second, +reckoning from the van, are the soldiers or policemen; while all the +gentes camping on the left are associated with peace, though their first +and second gentes, reckoning from the van, are policemen or soldiers. +Among the Omaha both officers and warriors must be taken from the +class of "young men," as the chiefs are afraid to act as leaders in war; +and among both the Omaha and the Ponka the chiefs, being the civil +and religious leaders of the people, can not serve as captains, or even +as members, of an ordinary war party, though they may fight when +the whole tribe engages in war. Among the Dakota, however, chiefs +have led in time of war.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Corporations among the Siouan tribes are minor organizations, indirectly +related to the government, though they do not constitute a part +of it. The Omaha, for instance, and perhaps other tribes of the family, +are organized into certain societies for religious, industrial, and other +ends. There are two kinds of societies, the brotherhoods and the +feasting organizations. The former are the dancing societies, to some +of which the physicians belong.</p> + +<span class="tei tei-pb" id="page215">[pg 215]</span><a name="Pg215" id="Pg215" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Social classes are undifferentiated. Any man can win a name and +rank in the section, gens, phratry, tribe, or nation by bravery in war or +by generosity in the bestowal of presents and the frequent giving of +feasts. While there are no slaves among the Siouan tribes, there are +several kinds of servants in civil, military, and religious affairs.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc3" id="toc3"></a> +<a name="pdf4" id="pdf4"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE DAKOTA TRIBES</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em"></p> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc5" id="toc5"></a> +<a name="pdf6" id="pdf6"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">DESIGNATION AND MODE OF CAMPING</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Dakota call themselves Otceti cakowi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Oćeti śakowiɳ<a id="noteref_1" name="noteref_1" href="#note_1"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">1</span></span></a>), The +Seven Fireplaces or Council-fires. This designation refers to their +original gentes, the Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Mdewakaɳ-toɳwaɳ), Waqpekute +(Waḣpe-kute), Waqpe-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Waḣpetoɳwaɳ), Sisito<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Sisitoɳwaɳ), +Ihañk-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ihaɳktoɳwaɳ), Ihañk-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>na (Ihaɳktoɳwaɳna), +and Tito<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Titoɳwaɳ). They camped in two sets of concentric circles, +one of four circles, consisting probably of the Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +Waqpe-kute, Waqpe-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> and Sisito<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>; and the other of three circles, +including the Ihañkto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Ihañkto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>na, and Tito<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, as shown +by the dialectal resemblances and variations as well as by the relative +positions of their former habitats.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc7" id="toc7"></a> +<a name="pdf8" id="pdf8"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE MDEWAKA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">TO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">WA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> were so called from their former habitat, Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +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 as 1703. The +Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> were the original Santee, but the white people, following +the usage of the Ihañkto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Ihañkto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>na, and Tito<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +now extend that name to the Waqpekute, Waqpeto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, and Sisito<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>. +The gentes of the Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> are as follows:<a id="noteref_2" name="noteref_2" href="#note_2"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">2</span></span></a></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. Kiyuksa, Breakers (of the law or custom); so called because members +of this gens disregarded the marriage law by taking wives within +the gens.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. Qe-mini-tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ḣe-mini-ćaɳ) or Qemnitca (Ḣemnića), literally, +"Mountain-water-wood;" so called from a hill covered with timber that +appears to rise out of the water. This was the gens of Red Wing, +whose village was a short distance from Lake Pepin, Minnesota.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. Kap'oja (Kap̣oźa), Not encumbered-with-much-baggage; "Light +Infantry." "Kaposia, or Little Crow's village," in Minnesota, in 1852.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Maxa-yute-cni (Maġa-yute-'sni), Eats-no-geese.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. Qeyata-oto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>we (Ḣeyata-otoɳwe), of-its-chief-Hake-wacte (Hake +waṡte); Qeyata-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ḣeyata-toɳwaɳ) of Reverend A.L. Riggs, Village-back-from-the-river.</p> + +<span class="tei tei-pb" id="page216">[pg 216]</span><a name="Pg216" id="Pg216" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. Oyate-citca (Oyate ṡića), Bad nation.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. Ti<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ta-oto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>we (Tiɳta-otorɳwe), of Hake-wacte, or Ti<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ta to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Tiɳtatoɳwaɳ) +of A.L. Riggs, Village on-the-prairie (tiɳta).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">These seven gentes still exist, or did exist as late as 1880.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc9" id="toc9"></a> +<a name="pdf10" id="pdf10"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE WAQPE-KUTE</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The name waqpe-kute is derived from waqpe (waḣpe), 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 names have not been recorded.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc11" id="toc11"></a> +<a name="pdf12" id="pdf12"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE WAQPE-TO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">WA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%"> OR WAHPETON</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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:</p> + +<a name="fig13" id="fig13"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image01.png" width="345" height="360" alt="Illustration: FIG. 30.—Sisseton and Wahpeton camping circle." title="FIG. 30.—Sisseton and Wahpeton camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 30.—Sisseton and Wahpeton camping circle.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">13. I<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ya<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-tceyaka-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Iɳyaɳ-ćeyaka-atoɳwaɳ), +Village-at-the-dam-or-rapids.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">14. Takapsin-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>na (Takapsin-toɳwaɳna), +Village-at-the-shinny-ground.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">15. Wiyaka-otina, Dwellers-on-the-sand +(wiyaka).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">16. Oteqi-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Oteḣi-atoɳwaɳ),Village-in-the-thicket +(oteḣi).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">17. Wita-otina, Dwellers-on-the-island +(wita).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">18. Wakpa-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Wakpa-atoɳwaɳ), +Village-on-the-river.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">19. Tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-kaxa-otina (Ćan-kaġa-otina), Dwellers-in-log (-huts?).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The numbers prefixed to the names of these gentes denote their +respective places in the camping circle of the Sisseton and Wahpeton, +as shown in figure 30.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc14" id="toc14"></a> +<a name="pdf15" id="pdf15"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE SISITO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">WA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%"> OR SISSETON</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Maniti, and +Keze as a third, and the Tizapta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> and Okopeya as a fifth. When only +a part of the tribe journeyed together, the people camped in the following +manner: The Amdo-wapuskiyapi pitched their tents between the +west and north, the Wita-waziyata-otina between the north and east, +the Itokaq-tina between the east and south, and the Kap'oja between +the south and west. The following are the Sisseton gentes (figure 31):</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. Wita-waziyata-otina, Village-at-the-north-island.</p> + +<span class="tei tei-pb" id="page217">[pg 217]</span><a name="Pg217" id="Pg217" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. Ohdihe (from ohdiha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, to fall into an object endwise). This gens +is an offshoot of the Wita-waziyata-otina.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. Basdetce-cni (Basdeće-ṡni), Do-not-split (the body of a buffalo)-with-a-knife +(but cut it up as they please).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaġa). These +are an offshoot of the Basdetce-cni.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. Kaqmi-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Kalimi-atoɳwaɳ), Village-at-the-bend (kalimin).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot +of the Kaqmi-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-ato<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">8. Tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-kute (Ćaɳ kute), Shoot-in-the-woods (among the deciduous +trees); a name of derision. These people, according to Ashley, resemble +the Keze, whom he styles a "cross clan."</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">9. Ti-zapta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ti-zaptaɳ), Five-lodges.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">10. Okopeya, In-danger. An offshoot of the Ti-zapta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">11. Kap'oja (Kapoźa), Those-who-travel-with-light-burdens. (See +number 3 of the Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>.)</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders +(amdo)-to-dry-it +(wapuskiya)-during-the-hunt.</p> + +<a name="fig16" id="fig16"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image02.png" width="347" height="357" alt="Illustration: FIG. 31.—Sisseton camping circle." title="FIG. 31.—Sisseton camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 31.—Sisseton camping circle.</div></div> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc17" id="toc17"></a> +<a name="pdf18" id="pdf18"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE IHAÑKTO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">WA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%"> OR YANKTON</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Yankton and Yanktonai speak the +Yankton dialect, which has many words +in common with the Teton.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In 1878 Walking Elk wrote the names +of the Yankton gentes in the following +order: 1, Tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-kute (Ćaɳ kute), Shoot-in-the-woods; +2, Tcaxu (Ćaġu), Lights or +lungs; 3, Wakmuha-oi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Wakmuha oiɳ),Pumpkin-rind-earring; 4, Ihaisdaye, +Mouth-greasers; 5, Watceu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Waćeuɳpa), Roasters; 6, Ikmu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Ikmuɳ), An animal of the cat kind (lynx, panther, or wildcat); 7, +Oyate-citca (Oyate-ṡiċa), Bad-nation; 8, Wacitcu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-tci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tca (Waṡićaɳ-ćiɳċa) +(a modern addition), Sons-of-white-men, the "Half-blood band." +But in 1891 Reverend Joseph W. Cook, who has been missionary to +the Yankton since 1870, obtained from several men the following order +of gentes (ignoring the half-bloods): On the right side of the circle +were, 1, Iha isdaye; 2, Wakmuha-oi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>; 3, Ikmu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>. On the left side of +the circle were, 4, Watceu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa; 5, Tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-kute; 6, Oyate-citca; and, 7, +Tcaxu.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc19" id="toc19"></a> +<a name="pdf20" id="pdf20"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE IHAÑKTO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">WA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">NA OR YANKTONAI</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Yanktonai are divided into the Upper and Lower Yanktonai, +the latter being known as the Huñkpatina, Those-camping-at-one-end +(or "horn")-of-the-tribal-circle.</p> + +<span class="tei tei-pb" id="page218">[pg 218]</span><a name="Pg218" id="Pg218" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Upper Yanktonai geutes are as follows: 1, Tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-ona (Ćaɳ ona), +Shoot-at-trees, or Wazi-kute, Shooters-among-the-pines; from these the +Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition +(as a lean animal or a poor man). 3, Cikcitcena (Ṡikṡićena), Bad-ones-of-different-sorts. +4, Bakiho<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Bakihoɳ), Gash-themselves-with-knives. +5, Kiyuksa, Breakers (of the law or custom); see Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +gens number 1. 6, Pa-baksa, Cut-heads; some of these are on Devils +Lake reservation, North Dakota. 7, Name forgotten.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The following are the gentes of the Lower Yanktonai, or Huñkpatina: +1, Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. +2, Gŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-iktceka (Ṡuɳ ikćeka), Common dogs. 3, Taquha-yuta (Taḣuha-yuta), +Eat-the-scrapings-of-hides. 4, Sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-ona (Saɳ-ona), Shot-at-some-white-object; +this name originated from killing an albino buffalo; a +Huñkpapa chief said that refugees or strangers from another tribe +were so called. 5, Iha-ca (Iha-ṡa), Red-lips. 6, Ite-xu (Ite-ġu), Burned-face. +7, Pte-yute-cni (Pte-yute-ṡni), Eat-no-buffalo-cows.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc21" id="toc21"></a> +<a name="pdf22" id="pdf22"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">THE TITO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%">WA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 144%; vertical-align: super">N</span></span><span style="font-size: 144%"> OR TETON</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em"></p> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc23" id="toc23"></a> +<a name="pdf24" id="pdf24"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">TRIBAL DIVISIONS</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Teton are divided into seven tribes, which were formerly gentes. +These are the Sitca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xu (Sićanġu), Itaziptco (Itazipćo), Siha-sapa, Minikooju +(Minikooźu), Oohe-no<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Oohe-noɳpa), Oglala, and Huñkpapa.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc25" id="toc25"></a> +<a name="pdf26" id="pdf26"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE SITCA</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 120%; vertical-align: super">N</span></span><span style="font-size: 120%">XU</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Sitca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xu, Bois Brulés or Burned Thighs, are divided locally into +(1) Qeyata-witcaca (Ḣeyata wićaṡa), People-away-from-the-river, the +Highland or Upper Brulé, and (2) the Kud (Kuta or Ku<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ta)-witcaca, +the Lowland or Lower Brulé. The Sitca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xu are divided socially into +gentes, of which the number has increased in recent years. The following +names of their gentes were given to the author in 1880 by +Tatañka-waka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Mysterious Buffalo-bull: 1, Iyak'oza (Iyaḳoza), Lump +(or wart)-on-a-horse's-leg. 2, Tcoka-towela (Ćoka-towela), Blue-spot-in-the-middle. +3, Ciyo-tañka (Ṡiyo-taɳka), Large grouse or prairie chicken. +4, Ho-mna, Fish-smellers. 5, Ciyo-subula (Ṡiyo-subula), Sharp-tail +grouse. 6, Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xi-yuha (Kaɳġi-yuha), Raven keepers. 7, Pispiza-witcaca +(Pispiza-wićaṡa), Prairie-dog people. 8, Walexa-u<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-woha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Waleġa uɳ +wohaɳ), Boil-food-with-the-paunch-skin (waleġa). 9, Watceu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Waćeuɳpa), +Roasters. 10, Cawala (Ṡawala), Shawnee; the descendants of a +Shawnee chief adopted into the tribe. 11, Ihañkto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ihaɳktoɳwaɳ), +Yankton, so called from their mothers, Yankton women; not an original +Sitca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xu gens. 12, Naqpaqpa (Naḣpaḣpa), Take-down (their)-leggings +(after returning from war). 13, Apewa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-tañka (Apewaɳ taɳka), +Big manes (of horses).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In 1884 Reverend W.J. Cleveland sent the author the accompanying +diagram (figure 32) and the following list of Sitca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xu gentes, containing +names which he said were of very recent origin; 1, Sitca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xu<span class="tei tei-pb" id="page219">[pg 219]</span><a name="Pg219" id="Pg219" class="tei tei-anchor"></a> +proper. 2, Kak'exa (Kakeġa),Making-a-grating-sound. 3a, Hi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-cŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-wapa +(Hiɳhaɳ-ṡun-wapa), Toward-the-owl-feather. 3b, Cŭñikaha-napi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Ṡuɳkaha napiɳ), Wears-a-dogskin-around-the-neek, 4, Hi-ha ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +wi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Hi-ha kaɳhaɳhaɳ wiɳ), Woman (wiɳ) -the-skin (ha) -of-whose-teeth +(hi) -dangles (kaɳhaɳhaɳ). 5, Hŭñku-wanitca (Huɳku-wanića), +Without-a-mother. 6, Miniskuya-kitc'u<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Miniskuya kićuɳ), Wears +salt. 7a, Kiyuksa, Breaks-or-cuts-in-two-his-own (custom, etc; probably +referring to the marriage law; see Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> gens number +1). 7b, Ti-glabu, Drums-iu-his-own-lodge. 8, Watceŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Waćeuɳpa), +Boasters. 9, Wagluqe (Wagluḣe), Followers, commonly called loafers; +A.L. Riggs thinks the word means "in-breeders." 10, Isa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yati +(Isaɳyati), Santee (probably derived from the Mdewaka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>). 11, +Wagmeza-yuha, Has corn. 12a, Walexa-o<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-woha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Waleġa-oɳ-wohaɳ), +Boils-with-the-paunch-skin. 12b, Waqna (Waḣna), Snorts. 13, Oglala-itc'itcaxa +(Oglala-ićićaġa), Makes-himself-an-Oglala. 14, Tiyotcesli +(Tiyoćesli), Dungs-in-the-lodge. 15, Wajaja (Waźaźa), Osage (?). 16, +Ieska-tci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tca (Ieska-ćiɳća), Interpreter's +sons; "half-bloods." 17, Ohe-no<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa +(Ohe-noɳpa), Two boilings or kettles. +18, Okaxa-witcaca (Okaġa-wićaṡa), +Man-of-the-south.</p> + +<a name="fig27" id="fig27"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image03.png" width="394" height="372" alt="Illustration: FIG. 32.—Sitcanxu camping circle." title="FIG. 32.—Sitcanxu camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 32.—Sitca<span class="tei tei-hi" style="text-align: center"><span style="vertical-align: super">n</span></span>xu camping circle.</div></div> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc28" id="toc28"></a> +<a name="pdf29" id="pdf29"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE ITAZIPTCO</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Itaziptco (Itazipćo), in full, Itazipa-tcoda<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Itazipa-ćodaɳ), Without-bows +or Sans Arcs, had seven gentes, +according to Waanata<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> or Charger, in +1880 and 1884: 1, Itaziptco-qtca (Itazipćo-ḣća), +Real Itaziptco, also called +Mini-cala (Mini-ṡala), Red water. 2, +Cina-luta-oi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ṡina-luta-oiɳ), Scarlet-cloth-earring. 3, Woluta-yuta, +Eat-dried-venison (or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, +Wear (pieces-of) -metal-in-the-hair. 5, Tatañka-tcesli (Tataɳka-ćesli), +Dung-of-a-buffalo-bull. 6, Cikcitcela (Ṡikṡićela), Bad-ones-of-different-kinds. +7, Tiyopa-otca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>nu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Tiyopa-oćaɳnuɳpa), Smokes-at-the-entrance-to-the-lodge.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc30" id="toc30"></a> +<a name="pdf31" id="pdf31"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE SIHA-SAPA OR BLACKFEET</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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, +Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xi-cŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-pegnaka (Kaɳġi-ṡuɳ-pegnaka), Wears-raven-feathers-in-the-hair. +3, Glagla-hetca (Glagla-heća), Untidy, slovenly ("Too lazy to tie +their moccasins"). 4, Wajaje (Waźaźe; Kill Eagle's band; named affcer +Kill Eagle's father, who was a Wajaje of the Oglala tribe). 5, Hohe, +Asiniboin. 6, Wamnuxa-oin (Wamnuġa-oiɳ), Shell-ear-pendant. In +1884 Reverend H. Swift obtained the following from Waanata<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> or +Charger as the true list of Siha-sapa gentes: 1, Ti-zapta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ti-zaptaɳ),<span class="tei tei-pb" id="page220">[pg 220]</span><a name="Pg220" id="Pg220" class="tei tei-anchor"></a> +Five lodges. 2, Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. +4, Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xi-cŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-pegnaka (as above). 5, Wajaje (as above). 6, Wamnuxa-oi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(as above). Mr Swift stated that there was no Siha-sapa division +called Glagla-hetca.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc32" id="toc32"></a> +<a name="pdf33" id="pdf33"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE MINIKOOJU</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In 1880 Tatañka-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 (Minikooźu), Minika<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ye-woju (Minikaɳye-woźu), or Minneconjou +gentes. These were given in 1884, with numbers 4 and 9, +to Reverend H. Swift by No Heart (Ćaɳte-wanića): 1, Ŭñktce-yuta +(Uɳkće-yuta), Eat-dung. 2, Glagla-hetca (Glagla-heća), Slovenly. 3, +Cuñka-yute-cni (Ṡuɳka yute-ṡni), Eat-no-dogs. 4, Nixe-tañka (Niġe-taɳka), +Big-belly. 5, Wakpoki<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ya<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Wakpokiɳyaɳ), Flies-along-the-creek +(wakpa). 6, I<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ya<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-ha-oi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Iɳyan-h-oiɳ), Musselshell-earring. 7, +Cikcitcela (Ṡikṡićela), Bad-ones-of-different-sorts. 8, Wagleza-oi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +Watersnake-earring. 9, Wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-nawexa (Waɳ-naweġa), Broken-arrows. +The Wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>nawexa are nearly extinct.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc34" id="toc34"></a> +<a name="pdf35" id="pdf35"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE OOHE-NO</span><span class="tei tei-hi" style="text-align: left"><span style="font-size: 120%; vertical-align: super">N</span></span><span style="font-size: 120%">PA OR TWO KETTLES</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Of the Oohe-no<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Oohe-no<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa), 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-no<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa, Two-boilings. 2, Ma-waqota +(Ma-waḣota), Skin-smeared-with-whitish-earth.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc36" id="toc36"></a> +<a name="pdf37" id="pdf37"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE OGLALA</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 (Tapiṡleća), +Spleen (of an animal). 3, Kiyuksa, Breaks-his-own (marriage +custom). 4, Wajaja (Waźaźa. See the Siha-sapa list of gentes). 5, +Ite-citca (Ite-ṡića), Bad-face, or Oglala-qtca (Oglala-ḣća), Real Oglala. +6, Oyuqpe (Oyuḣpe); identical with Oiyuqpe of the next list. 7, Wagluqe +(Wagluḣe). Followers or Loafers. These were probably the +earlier divisions of the Oglala, but by 1884 considerable segregation +had been accomplished, as shown by the following list furnished by +Reverend W.J. Cleveland: 1, Ite-citca (Ite-ṡića), Bad-face, under +Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, Payabyeya, Pushed-aside +(under Taṡuɳka-kokipapi, They-fear-even-his-horse; wrongly rendered +Man-afraid-of-his-horses). 3, Oyuqpe (Oyuḣpe), Thrown down +or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla (Pe-ṡla), +Baldhead. 6, Tceq-huha-to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Ćeḣ-huha-toɳ), Kettle-with-legs. 7, +Wablenitca (Wablenića), Orphans. 8, Pe-cla-ptcetcela (Pe-ṡla-ptećela), +Short-baldhead. 9, Tacnahetca (Taṡnaheća), Gopher. 10, I-wayusota, +Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Waka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Wakaɳ), +Mysterious. 12a, Iglaka-teqila (Iglaka-teḣila), Refuses-to-move-camp. +12b, Ite-citca, Bad-face (as number 1). 13, Ite-citca-eta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Ite-ṡića-etaɳhaɳ), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa +(Zuzeća kiyaksa), Bit-the-snake-in-two. 15, Watceo<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa (Waće-oɳpa),<span class="tei tei-pb" id="page221">[pg 221]</span><a name="Pg221" id="Pg221" class="tei tei-anchor"></a> +Boasters. 16, Watcape (Waćape), Stabber. 17, Tiyotcesli +(Tiyoćesli), Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or +Loafers. 20, Oglala, Scattered-her-own. 21, Ieska-tci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tca (Ieska-ćinca), +Interpreter's sous, "Half-bloods."</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">According to Mr Cleveland the whole Oglala tribe had two other +names, Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"> +<a name="toc38" id="toc38"></a> +<a name="pdf39" id="pdf39"></a> +<h3 class="tei tei-head" style="text-align: left; margin-bottom: 2.40em; margin-top: 2.40em"><span style="font-size: 120%">THE HUÑKPAPA</span></h3> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The name Huñkpapa (sometimes corrupted into Uncpapa, Oncpapa, +etc), should be compared with the Yanktonai name Huñkpatina; both +refer to the huñkpa or ends of a tribal circle. A Huñkpapa man in +1880 gave the following as the names of the gentes: 1, Tcañka-oqa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Ćaɳka-oḣaɳ) Sore-backs (of horses), not the original name. 2, Tce-oqba +(Će-oḣba), in which tce (će) has either a vulgar meaning or is a +contraction of tceya (ćeya), to weep, and oqba (oḣba), sleepy. 3, +Tinazipe-citca (Tinazipe-ṡića), Bad-bows. +4, Talo-nap'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Talo-napiɳ), +Fresh-meat-necklace. 5, Kiglacka +(Kiglaṡka), Ties-his-own. 6, Tcegnake-okisela +(Ćegnake-okisela), Half-a-breechcloth. +7, Cikcitcela (Ṡikṡićela), +Bad-ones-of-different-sorts. 8, Waka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Wakaɳ), Mysterious. 9, Hŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ska-tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tojuha +(Huɳska-ćaɳtoźuha), Legging-tobacco-pouch.</p> + +<a name="fig40" id="fig40"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image04.png" width="402" height="381" alt="Illustration: FIG. 33.—Oglala camping circle." title="FIG. 33.—Oglala camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 33.—Oglala camping circle.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The real foundation for the totemic +system exists among the Dakota, as +well as among the other Siouan tribes +and the Iroquois, in the names of men often being taken from mythical +animals, but, in the opinion of Dr S.R. Riggs, the system was never +carried to perfection.</p> +</div> +</div> + +<div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> +<a name="toc41" id="toc41"></a> +<a name="pdf42" id="pdf42"></a> +<h2 class="tei tei-head" style="text-align: left; margin-bottom: 2.88em; margin-top: 2.88em"><span style="font-size: 144%">DAKOTA SOCIAL CUSTOMS</span></h2> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 has been described at +length by Dr Riggs.<a id="noteref_3" name="noteref_3" href="#note_3"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">3</span></span></a></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">While no political organization has been known to exist within the +historic period over the whole Dakota nation, the traditional alliance of +the "Seven Council-fires" is perpetuated in the common name Dakota, +signifying allied, friendly.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Among the Dakota it is customary for the rank and title of chief to +descend from father to son, unless some other near relative is ambitious +and influential enough to obtain the place. The same is claimed also in +regard to the rank of brave or soldier, but this position is more dependent<span class="tei tei-pb" id="page222">[pg 222]</span><a name="Pg222" id="Pg222" class="tei tei-anchor"></a> +on personal bravery. While among the Omaha and Ponka a chief +can not lead in war, there is a different custom among the Dakota. +The Sisseton chief Standing Buffalo told Little Crow, the leader of the +hostile Santee in the Minnesota outbreak of 1862, that, having commenced +hostilities with the whites, he must fight it out without help +from him, and that, failing to make himself master of the situation, he +should not flee through the country of the Sisseton.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Regarding chieftainship among the Dakota, Philander Prescott<a id="noteref_4" name="noteref_4" href="#note_4"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">4</span></span></a> says:</p> + +<div class="block tei tei-quote" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"> +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">The chieftainship is of modern date, there being no chiefs hefore the whites came. +The chiefs have little power. The chief's band is almost always a kin totem which +helps to sustain him. The chiefs have no votes in council; there the majority rules +and the voice of the chief is not decisive till then.</span></p> + +<p class="tei tei-p" style="margin-bottom: 0.90em"><span style="font-size: 90%">On the death of a chief, the nearest kinsman in the right line is eligible. If there +are no kin, the council of the band can make a chief. Civil chiefs scarcely ever +make a war party.</span></p> +</div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Dakota woman owns the tipi. If a man has more wives than +one, they have separate tipis, or they arrange to occupy different sides +of one. Sometimes the young man goes to live with his wife's kindred, +but in such matters there is no fixed rule. To purchase a wife was +regarded the most honorable form of marriage, though elopement was +sometimes resorted to.</p> +</div> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc43" id="toc43"></a> +<a name="pdf44" id="pdf44"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE ASINIBOIN</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Asiniboin were originally part of the Wazi-kute gens of the +Yanktonai (Ihañkto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>na) Dakota. According to the report of E.T. +Denig to Governor I.I. Stevens,<a id="noteref_5" name="noteref_5" href="#note_5"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">5</span></span></a> "the Asiniboin call themselves Dakota, +meaning Our people." The Dakota style them Hohe, "rebels," but +Denig says the term signifies "fish eaters," and that they may have +been so called from the fact that they subsisted principally on fish while +in British territory.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Lists of the gentes of this people have been recorded by Denig, Maximilian, +and Hayden, but in the opinion of the present writer they +need revision.</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"><span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">Asiniboin gentes</span></span></p> + +<a name="Pg223" id="Pg223" class="tei tei-anchor"></a><table summary="This is a table" cellspacing="0" class="tei tei-table" style="margin-bottom: 1.00em"><colgroup span="3"></colgroup><tbody><tr class="tei tei-row"> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Denig</span></span></td><td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Maximilian</span></span></td><td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Hayden</span></span></td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">We-che-ap-pe-nah, 60 lodges, under Les Yeux Gris</td><td class="tei tei-cell">Itschcabinè, Les gens des filles.</td><td class="tei tei-cell">Wi-ić-ap-i-naḣ, Girls' band.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">E-an-to-ah, Stone Indians, the original appellation for the whole nation; 50 lodges, under Premier qui Voile.</td> +<td class="tei tei-cell">Jatonabinè, Les gens des roches, the Stone Indians of the English. Call themselves "Eascab."</td> +<td class="tei tei-cell">I'-an-to'-an. Either I<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ya<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Stone Village or Ihankto<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, End village or Yankton. J.O.D.)</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">Wah-to-pan-ah, Canoe Indians, 100 lodges, under Serpent.</td><td class="tei tei-cell">Otaopabinè, Les gens des canots.</td><td class="tei tei-cell">Waḣ-to'-pap-i-naḣ</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">Wah-to-pah-han-da-toh, Old Gauché's gens, i.e., Those who row in canoes; 100 lodges, under Trembling Hand.</td> +<td class="tei tei-cell">Watópachnato, Les gens de l'age.</td> +<td class="tei tei-cell">Waḣ-to'-paḣ-an-da-to, Gens du Gauché or Left Hand.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">Wah-ze-ah we-chas-ta, Northern People (so called because they came from the north in 1839); 60 lodges, under Le Robe de Vent.</td> +<td class="tei tei-cell">O-see-gah (of Lewis and Clark, Discoveries, p. 43, 1806).</td> +<td class="tei tei-cell">Waḣ-zi-ah, or To-kum-pi, Gens du Nord.</td> +</tr></tbody></table> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The following gentes have not been collated: Of Maximilian's list, +Otopachgnato, les gens du large, possibly a duplication, by mistake, of +Watopachnato, les gens de l'age; Tschantoga, les gens des bois; Tanin-tauei, +les gens des osayes; Chábin, les gens des montagnes. Of Hayden's +list, Min'-i-shi-nak'-a-to, gens du lac.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The correct form in the Yankton dialect of the first name is Witci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ya<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pina +(Wićiɳyaɳpina), girls; of the second, probably I<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ya<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>to<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Iɳyaɳ toɳwaɳ); the third and fourth gentes derive their names from +the verb watopa, to paddle a canoe; the fifth is Waziya witcacta +(Waziya wićaṡta). Tschan in Tschantoga is the German notation of +the Dakota tca<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (ćaɳ), tree, wood. Cha in Chábin is the German notation +of the Dakota word ḣe, a high ridge of hills, a mountain.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In his report to Governor Stevens, from which the following information +respecting the Asiniboin is condensed, Denig used the term +"band" to denote a gens of the tribe, and "clans" instead of corporations, +under which latter term are included the feasting and dancing +societies and the orders of doctors, shamans, or theurgists.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">These bands are distinct and occupy different parts of the country, +although they readily combine when required by circumstances, such as +scarcity of game or an attack by a large body of the enemy.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The roving tribes call no general council with other nations; indeed, +they are suspicious even of those with whom they have been at peace +for many years, so that they seldom act together in a large body. With +the exception of the Hidatsa, Mandau, and Arikara, who are stationary +and live in a manner together, the neighboring tribes are quite +ignorant of one another's government, rarely knowing even the names +of the principal chiefs and warriors.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In all these tribes there is no such thing as hereditary rank. If a +son of a chief is wanting in bravery, generosity, or other desirable +qualities, he is regarded merely as an ordinary individual; at the same +time it is true that one qualification for the position of chief consists +in having a large number of kindred in the tribe or gens. Should +there be two or more candidates, equally capable and socially well connected, +the question would be decided on the day of the first removal +of the camp, or else in council by the principal men. In the former<span class="tei tei-pb" id="page224">[pg 224]</span><a name="Pg224" id="Pg224" class="tei tei-anchor"></a> +case, each man would follow the leader whom he liked best, and the +smaller body of Indians would soon adhere to the majority.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Women are never acknowledged as chiefs, nor have they anything +to say in the council. A chief would be deposed for any conduct causing +general disgust or dissatisfaction, such as incest (marrying within +his gens) or lack of generosity. Though crime in the abstract would +not tend to create dissatisfaction with a chief, yet if he murdered, +without sufficient cause, one whose kindred were numerous, a fight +between the two bodies of kindred would result and an immediate +separation of his former adherents would ensue; but should the murdered +person be without friends, there would be no attempt to avenge +the crime, and the people would fear the chief only the more. To preserve +his popularity a chief must give away all his property, and he is +consequently always the poorest man in the band; but he takes care +to distribute his possessions to his own kindred or to the rich, from +whom he might draw in times of need.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The duties of a leading chief are to study the welfare of his people, +by whom he is regarded as a father, and whom he addresses as his +children. He must determine where the camp should be placed and +when it should be moved; when war parties are advisable and of whom +they should be composed—a custom radically different from that of the +Omaha and Ponka,—and all other matters of like character. Power is +tacitly committed to the leading chief, to be held so long as he governs +to general satisfaction, subject, however, to the advice of the soldiers. +Age, debility, or any other natural defect, or incapacity to act, advise, +or command, would lead a chief to resign in favor of a younger man.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">When war is deemed necessary, any chief, soldier, or brave warrior +has the privilege of raising and leading a war party, provided he can +get followers. The powers of a warrior and civil chief may be united +in one person, thus differing from the Omaha and Ponka custom. The +leading chief may and often does lead the whole band to war; in fact, +it devolves on him to lead any general expedition.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Akitcita (Akićita), soldiers or guards (policemen), form an important +body among the Asiniboin as they do among the other Siouan +tribes. These soldiers, who are chosen from the band on account of +their bravery, are from 25 to 45 years of age, steady, resolute, and +respected; and in them is vested the power of executing the decisions +of the council. In a camp of 200 lodges these soldiers would number +from 50 to 60 men; their lodge is pitched in the center of the camp and +is occupied by some of them all the time, though the whole body is +called together only when the chief wishes a public meeting or when +their hunting regulations are to be decided. In their lodge all tribal +and intertribal business is transacted, and all strangers, both white +men and Indians, are domiciled. The young men, women, and children +are not allowed to enter the soldiers' lodge during the time that tribal +matters are being considered, and, indeed, they are seldom, if ever,<span class="tei tei-pb" id="page225">[pg 225]</span><a name="Pg225" id="Pg225" class="tei tei-anchor"></a> +seen there. All the choicest parts of meat and the tongues of animals +killed in hunting are reserved for the soldiers' lodge, and are furnished +by the young men from time to time. A tax is levied on the camp for +the tobacco smoked there, which is no small quantity, and the women +are obliged to furnish wood and water daily. This lodge corresponds in +some degree to the two sacred lodges of the Hañga gens of the Omaha.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Judging from the meager information which we possess concerning +the Asiniboin kinship system, the latter closely resembles that of the +Dakota tribes, descent being in the male line. After the smallpox +epidemic of 1838, only 400 thinly populated lodges out of 1,000 +remained, relationship was nearly annihilated, property lost, and but +few, the very young and very old, were left to mourn the loss. Remnants +of bands had to be collected and property acquired, and several +years elapsed ere the young people were old enough to marry.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The names of the wife's parents are never pronounced by the husband; +to do so would excite the ridicule of the whole camp. The husband +and the father-in-law never look on each other if they can avoid it, nor +do they enter the same lodge. In like manner the wife never addresses +her father-in-law.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">A plurality of wives is required by a good hunter, since in the labors +of the chase women are of great service to their husbands. An Indian +with one wife can not amass property, as she is constantly occupied in +household labors, and has no time for preparing skins for trading. The +first wife and the last are generally the favorites, all others being +regarded as servants. The right of divorce lies altogether with the +husband; if he has children by his wife, he seldom puts her away. +Should they separate, all the larger children—those who require no +further care—remain with the father, the smaller ones departing with +the mother. When the women have no children they are divorced +without scruple.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">After one gets acquainted with Indians the very opposite of taciturnity +exists. The evenings are devoted to jests and amusing stories +and the days to gambling. The soldiers' lodge, when the soldiers are not +in session, is a very theater of amusement; all sorts of jokes are made +and obscene stories are told, scarcely a woman in the camp escaping +the ribaldry; but when business is in order decorum must prevail.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The personal property of these tribes consists chiefly of horses. +Possession of an article of small value is a right seldom disputed, if the +article has been honestly obtained; but the possession of horses being +almost the principal object in life of an Indian of the plains, the retention +of them is a matter of great uncertainty, if he has not the large force +necessary to defend them. Rights to property are based on the method +of acquirement, as (1) articles found; (2) those made by themselves +(the sole and undisputed property of the makers); (3) those stolen from +enemies, and (4) those given or bought. Nothing is given except with<span class="tei tei-pb" id="page226">[pg 226]</span><a name="Pg226" id="Pg226" class="tei tei-anchor"></a> +a view to a gift in return. Property obtained by gambling is held by +a very indefinite tenure.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Murder is generally avenged by the kindred of the deceased, as +among the Omaha and Ponka. Goods, horses, etc, may be offered to +expiate the crime, when the murderer's friends are rich in these things, +and sometimes they are accepted; but sooner or later the kindred of +the murdered man will try to avenge him. Everything except loss of +life or personal chastisement can be compensated among these Indians. +Rape is nearly unknown, not that the crime is considered morally wrong, +but the punishment would be death, as the price of the woman would +be depreciated and the chances of marriage lessened. Besides, it would +be an insult to her kindred, as implying contempt of their feelings and +their power of protection. Marriage within the gens is regarded as +incest and is a serious offense.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc45" id="toc45"></a> +<a name="pdf46" id="pdf46"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE OMAHA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 Weji<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>cte was the +tent of war, those of the Hañga were +the tents associated with the buffalo +hunt and the cultivation of the soil. +The diameter of the circle (figure 34) +represents the road traveled by the +tribe when going on the buffalo hunt, +numbers 1 and 10 being the gentes +which were always in the van. The +tribe was divided into half tribes, each +half tribe consisting of five gentes. +The sacred tents of the Omaha and all +the objects that were kept in them +are now in the Peabody Museum of Archaeology and Ethnology at +Cambridge, Massachusetts.</p> + +<a name="fig47" id="fig47"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image05.png" width="381" height="372" alt="Illustration: FIG. 34.—Omaha camping circle." title="FIG. 34.—Omaha camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 34.—Omaha camping circle.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The two groups of gentes forming the half tribes or phratries, sometimes +composed of subgentes or sections, are as follows:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-hi"><span style="font-style: italic">Hañgacenu gentes</span></span>—1, Weji<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>cte, Elk. 2, Iñke-sabĕ, Black shoulder, +a Buffalo gens; the custodian of the real pipes of peace. 3, Hañga or +Ancestral, a Buffalo gens; the regulator of all the so-called pipes of +peace and keeper of two sacred tents. 4, ¢atada, meaning uncertain; +in four subgentes: <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Wasabe hit`ajĭ, Touch-not-the-skin-of-a-black-bear; +<span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Wajiñga ¢atajĭ, Eat-no-small-birds; Bird people; <span class="tei tei-hi"><span style="font-style: italic">c</span></span>, ʇe-<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a it`ajĭ, +Touch-no-buffalo-head; Eagle people; <span class="tei tei-hi"><span style="font-style: italic">d</span></span>, ʞe-`i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Carry-a-turtle-on-the-back; +Turtle people. 5, ʞa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ze, Wind people.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em"><span class="tei tei-hi"><span style="font-style: italic">Ictasanda gentes</span></span>—6, Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>¢iñka-gaxe, Earth-lodge-makers; coyote and +wolf people. 7, ʇe-sĭnde, Buffalo-tail; a Buffalo-calf people. 8, ʇa-<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a, +Deer-head; Deer people. 9, Iñg¢e-jide, Red dung; a Buffalo-calf gens.<span class="tei tei-pb" id="page227">[pg 227]</span><a name="Pg227" id="Pg227" class="tei tei-anchor"></a> +10, Icta-sanda, meaning uncertain ("gray eyes"?), said to refer to the +effect of lightning on the eyes. This last gens consists of Thunder and +Reptile people.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Iñke-sabĕ formerly consisted of four subgentes. When the +gens met as a whole, the order of sitting was that shown in figure 35. +In the tribal circle the Wa¢igije camped next to the Hañga gens, and +the other Iñke-sabĕ people came next to the Weji<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>cte; but in the gentile +"council fire" the first became last and the last first.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Ieki¢ĕ or Criers.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Naq¢eit`a-bajĭ, Those-who-touch-no-charcoal.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The three subgentes here named sat on the same side of fireplace.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Hañga formerly had four subgeutes, but two of them, the Wa¢iita<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +or Workers, and the Ha-ʇu-it`ajĭ, Touches-no-green(-corn)-husks, are +extinct, the few survivors having joined the other subgentes. The +remaining subgentes are each called by several names: 1, ʇcsa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha-ʇa¢ica<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +pertaining to the sacred skin of an albino buffalo cow, or +Wacabe, Dark buffalo; or Hañga-qti, real +Hañga; or ʇe-¢eze-¢atajĭ, Do-not-eat-buffalo-tongues. +2, Ja<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha-ʇa¢ica<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, pertaining +to the sacred (cottonwood) bark; or +Waq¢exe-a¢i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Keeps-the-"spotted-object" +(the sacred pole); or Ja<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-waqube-a¢i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +Keeps-the-sacred-or-mysterious-wood +(pole); or ʇa-waqube-¢atajĭ, Does-not-eat-the-sacred +(mysterious)-buffalo-sides; or +Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xa-sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-¢atajĭ-kĭ <span class="tei tei-hi"><span style="font-weight: 700">P</span></span>eta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-¢atajĭ, Eat-no-geese-or-swans-or-cranes.</p> + +<a name="fig48" id="fig48"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image06.png" width="368" height="360" alt="Illustration: FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-¢atajĭ, Those-who-eat-no-red-corn." title="FIG. 35.—Iñke-sabĕ gentile assembly. A, The Wa¢igije, Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-¢atajĭ, Those-who-eat-no-red-corn." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 35.—Iñke-sabĕ gentile assembly. A, +The Wa¢igije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. +B, The Wata<span class="tei tei-hi" style="text-align: center"><span style="vertical-align: super">n</span></span>zi-jide-¢atajĭ, +Those-who-eat-no-red-corn.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">In the tribal circle the Wacabe camped +next to the Iñke-sabĕ, and the Waqe¢xe-aci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +were next to the Wasabe-hit`ajĭ subgens +of the ¢atada; but in the Hañga +gentile assembly the positions were reversed, +the Wacabe sitting on the right side of the fire and the +Waq¢exe-a¢i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> on the left.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Wasabe-hit`ajĭ subgens of the ¢atada was divided into four sections: +Black-bear, Raccoon, Grizzly-bear, and Porcupine. The only +survivors are the Black-bear and Raccoon (Singers).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Wajiñga ¢atajĭ subgens was divided into four sections: 1, Hawk +people, under the chief Standing Hawk (now dead). 2, Blackbird people, +under the chief Waji<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>a-gahiga. B, Starling or Thunder people. 4, +Owl and Magpie people.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The ʞa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ze gens was divided into at least two subgentes, the Keepers +of the pipe and the Wind people. Lion, of the Deer-head gens, said +that there were four subgentes, but this was denied in 1882 by Two +Crows of the Hañga gens.</p> + +<span class="tei tei-pb" id="page228">[pg 228]</span><a name="Pg228" id="Pg228" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>¢iñka-gaxe subgentes, as given by Lion, were: 1, +Coyote and Wolf people. 2, I<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>`ĕ-waqube-a¢i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Keepers-of-the-mysterious-stones. +3, Niniba-t`a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Keepers-of-the-pipe. 4, Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xa-sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-wet`ajĭ. +Touch(es)-not-swans. Cañge-skă, White Horse, chief of the Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>¢iñ-ka-gaxe +(in 1878-1880) named three subgentes, thus: 1, Qube, Mysterious +person, a modern name (probably including the Miʞasi and I<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>`ĕ-waqube-a¢i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +and certainly consisting of the descendants of the chief Wa-jiñga-sabe +or Blackbird). 2, Niniba-t`a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>. 3, Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xa-sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-wet`ajĭ.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The ʇa-<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a were divided into four parts: 1, Niniba-t`a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Keepers-of-the-pipe, +under Lion. 2, Naq¢e-it`ajĭ, Touches-no-charcoal, under Boy +Chief. 3, Thunder-people, under Pawnee Chief. 4, Deer-people, under +Sinde-xa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (Deer's-)tail-shows-red-at-intervals (-as-it-bounds-away).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Ictasanda gens also was in four parts: 1, Niniba-t`a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Keepers-of-the-pipe. +2, Real Ictasanda people, (Numbers 1 and 2 were consolidated +prior to 1880.) 3, Waceta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> or Reptile people, sometimes called +Keepers-of-the-claws-of-a-wildcat. 4, Real Thunder people, or Those-who-do-not-touch-a-clamshell, +or Keepers-of-the-clamshell-and-the-tooth-of-a-black-bear.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The social organization of the Omaha +has been treated at length by the author +in his paper on Omaha Sociology.<a id="noteref_6" name="noteref_6" href="#note_6"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">6</span></span></a></p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc49" id="toc49"></a> +<a name="pdf50" id="pdf50"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE PONKA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Ponka tribal circle was divided +equally between the Tci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ju 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.</p> + +<a name="fig51" id="fig51"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image07.png" width="374" height="370" alt="Illustration: FIG. 36.—Ponka camping circle." title="FIG. 36.—Ponka camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 36.—Ponka camping circle.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Tci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ju half-tribe—Thunder or Fire phratry: Gens 1, Hisada, Legs-stretched-ont-stiff +(refers to a dead quadruped); Thunder people. Gens +2, Touch-not-the-skin-of-a-black-bear. Wind-makers or War phratry: +Gens 3, ¢ixida, Wildcat (in two subgentes: 1, Sinde-ag¢ĕ, Wears-tails, +i.e., locks of hair; Naq¢e-it`ajĭ, Does-not-touch-charcoal; and Wascʇu-it`ajĭ, +Does-not-tonch-verdigris. 2, Wami-it`ajĭ, Does-not-touch-blood). +Gens 4, Nika-<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a-ɔna, "Bald human-head;" Elk people (in at least three +subgentes: 1, ʇe-sĭnde-it`ajĭ, Does-not-touch-a-buffalo-tail; 2, ʇe ¢eze +¢atajĭ, Does-not-eat-buffalo-tongues; 3, ʇaqti kĭ A<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> ¢atajĭ, Does-not-eat-deer-and-elk).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Wajaje half-tribe—Earth phratry: Gens 5, Maʞa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Medicine, a buffalo +gens, also called ʇe-sĭnde it`ajĭ, Does-not-touch-buffalo-tails (in +two subgentes: 1, Real Ponka, Keepers-of-a-sacred-pipe; 2, Gray +Ponka). Gens 6, Wacabe, Dark buffalo (in two subgentes: 1,<span class="tei tei-pb" id="page229">[pg 229]</span><a name="Pg229" id="Pg229" class="tei tei-anchor"></a> +Buffalo tail, or,ʇe-¢eze ¢atajĭ, Does-not-eat-buffalo-tongues, or ʇe-jiñga +¢atajĭ, Does-not-eat-a-very-young-buffalo-calf; 2, ʇe-<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a it`ajĭ, Does-not-touch-a-buffalo-head +or skull). Water phratry (?): Gens 7, Wajaje, +Osage (in two subgentes at present: 1, Dark Osage, Keepers-of-a-sacred-pipe, +or Waseʇu-it`ajĭ, Does-not-touch-verdigris, or Naq¢e-it`ajĭ, +Does-not-touch-charcoal; 2, Gray Osage, or Wĕs`ă wet`ajĭ, Does-not-touch-serpents; +3, Necta, an Owl subgens, now extinct). Gens 8, Nuqe, +Reddish-yellow buffalo (miscalled Nuxe, Ice). Subgentes uncertain, but +there are four taboo names: Does-not-touch-a-Buffalo-head (or skull), +Does-not-touch-a-buffalo-calf, Does-not-touch-the-yellow-hide-of-a-buffalo-calf, +and Does-not-eat-buffalo-tongues.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc52" id="toc52"></a> +<a name="pdf53" id="pdf53"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE QUAPAW OR KWAPA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 names are known +to all the tribe: 1, Uʞa'qpa-qti, Real Kwapa; 2, Ti'-u-a'-d¢i-ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +(Toriman), Ti'-u-a-d¢i' ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> (of Mrs Stafford); 3, U-zu'-ti-u'-wĕ (Southois, +etc). The fourth was Ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> ji'ʞa, Small village. Judging from analogy +and the fact that the fifth village, Imaha, was the farthest up +Arkansas river, that village name must have meant, as did the term +Omaha, the upstream people.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The following names of Kwapa gentes were obtained chiefly from +Alphonsus Vallière, a full-blood Kwapa, who assisted the author at +Washington, from December, 1890, to March, 1891:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Na<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ta, a Deer gens; O<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>phŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> enikaciʞa, the Elk gens; Qid¢ +e'nikaci'ʞa, the Eagle gens; Wajiñ'ʞa enikaci'ʞa, the Small-bird gens; +Hañ'ʞa e'nikaci'ʞa, the Hañ'ʞa or Ancestral gens; Wasa' e'nikaci'ʞa, +the Black-bear gens; Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tu' e'nikaci'ʞa, the Grizzly-bear (?) gens; Te +e'nikaci'ʞa, the Buffalo gens (the ordinary buffalo); Tuqe'-nikaci'ʞa, +the Reddish-yellow Buffalo gens (answering to Nuqe of the Ponka, +Yuqe of the Kansa, ¢uqe of the Osage); Jawe' nikaci'ʞa, the Beaver +gens; Hu i'nikaci'ʞa, the Fish gens; Mika'q`e ni'kaci'ʞa, the Star gens; +Pe'ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> e'nikaci'ʞa, the Crane gens; Cañʞe'-nikaci'ʞa, the Dog (or +Wolf?) gens; Wakan'ʇă e'nikaci'ʞa, the Thunder-being gens; Ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>d¢a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>' +e'nikaci'ʞa or Ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'d¢a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> tañ'ʞa e'nikaci'ʞa, the Panther or Mountain-lion +gens; Ke-ni'kaci'ʞa, the Turtle gens; Wĕs`ă e'nikaci'ʞa, the Serpent +gens; Mi e'nikaci'ʞa, the Sun gens. Vallière was unable to say +on which side of the tribal circle each gens camped, but he gave the +personal names of some members of most of the gentes.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">On visiting the Kwapa, in the northeastern corner of Indian Territory, +in January, 1894, the author recorded the following, with the assistance +of Mrs Stafford, a full-blood Kwapa of about 90 years of age: Among<span class="tei tei-pb" id="page230">[pg 230]</span><a name="Pg230" id="Pg230" class="tei tei-anchor"></a> +the Hañka gentes are the Hañ'ʞa tañʞa, Large Hañʞa or Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>cka' +e'nikaci'ʞa, Crawfish people; Wajiñʞa e'nikaci'ʞa, Small-bird people; +Jiñ'ʞa e'nikaci'ʞa, Small-bird people; Te ni'kaci'ʞa, Buffalo people, or +Hañ'ʞa ji'ʞa, Small Hañʞa; A<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> e'nikaci'ʞa, Elk people; Qid¢a' +e'nikaci'ʞa, Eagle people; Tuqe'-nikaci'ʞa, Reddish-yellow Buffalo +people; and Cañʞe'-nikaci'ʞa, Dog (or Wolf?) people. Mrs Stafford +knew that five gentes were not on the Hañʞa side, three of them, Hu +i´'nikaci'ʞa, Fish people, Ni'kia'ta (meaning unknown), and Ke-ni'kaci'ʞa, +Turtle people, being on the same side; Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tu' e'nikaci'ʞa, Lion +people; and Ti'ju (answering to the Osage Tsiɔu, the Kansa Tciju, and +the Ponka Tci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ju), meaning not obtained, which last is extinct. Mrs +Stafford could not tell on which side camped any of the following +gentes given by Vallière: Maqe, Wĕs`ă, Wasa, Jawe, Mikaq`e, Mi, etc. +The only persons capable of giving the needed information are among +those Kwapa who reside on Osage reservation. According to George +Redeagle and Buffalo Calf, two full-blood Quapaw, the Maqe-nikaci'ʞa, +Upper World people, were identical +with the Wakanʇa e'nikaci'ʞa, +Thunder-being people, of Vallière. +These two men said, also, that there +was no single gens known as the Hañʞa, +that name belonging to a major division, +probably a half-tribe.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc54" id="toc54"></a> +<a name="pdf55" id="pdf55"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE KAƝZE OR KANSA</span></h1> + +<a name="fig56" id="fig56"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image08.png" width="389" height="383" alt="Illustration: FIG. 37.—Kansa camping circle." title="FIG. 37.—Kansa camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 37.—Kansa camping circle.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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, wayu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>da<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, (i.e., those +who sing together), as follows:</p> + +<a name="Pg231" id="Pg231" class="tei tei-anchor"></a><a name="Pg232" id="Pg232" class="tei tei-anchor"></a><table summary="This is a table" cellspacing="0" class="tei tei-table" style="margin-bottom: 1.00em"><colgroup span="3"></colgroup><tbody><tr class="tei tei-row"> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Phratries</span></span></td><td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Gentes</span></span></td><td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Subgentes</span></span></td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">I</td> +<td class="tei tei-cell">1. Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yiñka, Earth, or Earth-lodge-makers.</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yinka tañga, Large earth. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yiñka gaxe,&Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yiñka jiñga, Small earth.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">II</td> +<td class="tei tei-cell">2. Ta, Deer, or Wajaje, Osage.</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Taqtci, Real deer. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Ta yatcajĭ, Eats-no-deer, or Ta ts'eyĕ, Kills-deer, or Wadjüta ts'eyĕ, Kills-quadrupeds.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">III</td> +<td class="tei tei-cell">3. Pañka, Ponka</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Pañk unikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Ponka people. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Qŭndj-ala<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Wear-red-cedar (-fronds)-on-their-heads.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">III</td> +<td class="tei tei-cell">4. Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ze, Kansa, or Tci haci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Lodge-in-the-rear; Last-lodge.</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Tadje unikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Wind people, or Ak'a unikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, South-wind people, or Tci haci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>qtci, Real Tci haci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Camp-behind-all. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Tadje jiñga, Small-wind, or Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>na<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>hind-je, Makes-a breeze-near-the-ground.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">III</td> +<td class="tei tei-cell">5. Wasabe, Black bear.</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Wasabĕqtci, Real Black-bear, or Sakŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> wayatce, Eats-raw (-food). <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Sindjalĕ, Wears-tails (locks of hair) -on-the-head.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">I</td> +<td class="tei tei-cell">6. Wanaxe, Ghost</td> +<td class="tei tei-cell">Not learned.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">IV</td> +<td class="tei tei-cell">7. Ke k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Carries-a-turtle-on-his-back.</td> +<td class="tei tei-cell">Not learned.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">V</td> +<td class="tei tei-cell">8. Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Carries-the-sun-on-his-back.</td> +<td class="tei tei-cell">Not learned.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">I</td> +<td class="tei tei-cell">9. Ṵpa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Elk</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Ṵpa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-qtci, Real elk, or Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha, referring to the color of the fur. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ge, meaning unknown.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">VI</td> +<td class="tei tei-cell">10. Qüya, White eagle</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Hüsada, Legs-stretched-out-stiff; Qüyunikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, White-eagle people. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Wabi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> ijupye, Wade-in-blood; Wabi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> unikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Blood people.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">VI</td> +<td class="tei tei-cell">11. Ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Night</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> nikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Night people. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Daka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Walks-shining (Star people?)</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">VII</td> +<td class="tei tei-cell">12. Ibatc`ĕ, Holds-the-firebrand-to-sacred-pipes, or Hañga jiñga, small Hañga.</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Qüyego jiñga, Hawk-that-has-a-tail-like-a-"king-eagle;" "Little-one-like-an-eagle." <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Mika unikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Raccoon people, or Mika qla jiñga, Small lean racoon.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">VII</td> +<td class="tei tei-cell">13. Hañga tañga, Large Hañga; Hañga utanandji, Hañga-apart-from-the-rest, or Ta sindje qaga, Stiff-deer-tail.</td> +<td class="tei tei-cell">A black eagle with spots. Subgentes not recorded.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">II</td> +<td class="tei tei-cell">14. Tcedŭñga, Buffalo (bull), or Sitañga, Big feet.</td> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Tcedŭñga, Buffalo with dark hair. <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Yuqe, Reddish-yellow Buffalo. (See Ponka Nuqe, Osage ¢uqe, Kwapa Tuqe.)</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">V</td> +<td class="tei tei-cell">15. Tci ju wactage, Tci-ju peacemaker.</td> +<td class="tei tei-cell">(Red-hawk people?). Subgentes not recorded.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">II</td> +<td class="tei tei-cell">16. Lṵ nikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Thunder-being people; Leda<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> unikaci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ga, Gray-hawk people.</td> +<td class="tei tei-cell">Subgentes not recorded.</td> +</tr></tbody></table> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 Gahi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ge 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.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Kansa had two kinds of criers or heralds: 1, the wadji'pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +or village crier; 2, the ie'kiye'(Omaha and Ponka i'ĕki'¢ĕ. In 1882, +Sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>sile (a woman) was hereditary wadji'pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> of the Kansa, having +succeeded her father, Pezihi, the last male crier. At the time of an<span class="tei tei-pb" id="page233">[pg 233]</span><a name="Pg233" id="Pg233" class="tei tei-anchor"></a> +issue (about 1882) Sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>sile'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 Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ze (Wind) gens.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc57" id="toc57"></a> +<a name="pdf58" id="pdf58"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE OSAGE</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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¢ŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span><span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a, the Seven Tsiɔu fireplaces, Hañʞa utsse pe¢ŭ<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a, +the Seven Hañʞa fireplaces, and Waɔaɔe utse pe¢ŭ<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a, 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.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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.</p> + +<a name="fig59" id="fig59"></a><div class="floatleft tei tei-figure" style="text-align: center; margin-right: 2.00em"><img src="images/image09.png" width="360" height="360" alt="Illustration: FIG. 38.—Osage camping circle." title="FIG. 38.—Osage camping circle." /><div class="tei tei-head" style="text-align: center; margin-bottom: 1.00em; margin-top: 1.00em">FIG. 38.—Osage camping circle.</div></div> + +<p class="tei tei-p" style="margin-bottom: 1.00em">When there is sickness among the children +on the Waɔaɔe or right (war) side of +the circle, their parents apply to the Tsiɔu +(Tsiɔu wactaʞe?) for food for them. In +like manner, when the children on the left +or Tsiɔu side are ill, their parents apply to +the Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>hka (wactaqe?), on the other side, in order to get food for them.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Seven Tsiɔu fireplaces occupy the left or peace side of the +circle. Their names are:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. Tsiɔu Sĭntsaʞ¢e, Tsiɔu-wearing-a-tail (of hair)-on-the-head; also +called Tsiɔu Wanŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Elder Tsiɔu; in two subgentes, Sintsaʞ¢ĕ, Sun +and Comet people, and Cŭñʞe i'nik`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Wolf people.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. Tse ʇṵ'ʞa intse', Buffalo-bull face; in two subgentes, of which the +second is Tse' ¢añka' or Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'paha', Hide-with-the-hair-on. The policemen +or soldiers on the left side belong to these two gentes.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Sun carriers, i.e., Carry-the-snn (or Buffalo hides)-on-their-backs. +These have two subgentes, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>i'niɥk`aci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Sun people; +<span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xa' ska i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Swan people,</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Tsi'ɔu wacta'ʞe, Tsiɔu peacemaker, or Ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ʞa'xe, Village-maker, +or, Ni'wa¢ĕ, Giver of life. These have two subgentes, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Wapi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> +it`a'ɔi, Touches-no-blood, or Qü¢a' ɔü'tse, Red-eagle (really a hawk);<span class="tei tei-pb" id="page234">[pg 234]</span><a name="Pg234" id="Pg234" class="tei tei-anchor"></a> +<span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Qü¢a' pa sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Bald-eagle, or Ɔa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'u'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Sycamore people, +the leading gens on the left side of the circle.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. Ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Night people, or Tsi'ɔu we'haʞi¢e, the Tsiɔu-at-the-end, +or Tse'¢añka'. Their two subgentes are: <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Night people +proper; <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Wasa'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>e, Black-bear people.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. Tse ʇṵ'ʞa, Buffalo bull. In two subgentes, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Tse ʇṵ'ʞa, Buffalo +bull; <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, ¢u'qe, Reddish-yellow buffalo (corresponding to the Nuqe of +the Ponka, Tuqe of the Quapaw, and Yuqe of the Kansa).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. ʞ¢ŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Thunder-being, or Tsi'haci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Camp-last, or Ma'xe, Upper-world +people, or Niɥ'ka wakan'ʇaʞi, Mysterious-male-being. Subgentes +not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">On the right (Hañʞa or Waɔaɔe) side of the circle are the following:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">8. Waɔa'ɔe Wanŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Elder Osage, composed of six of the seven +Osage fireplaces, as follows: <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Waɔa'ɔe ska', White Osage; <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Ke +k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Turtle-carriers; <span class="tei tei-hi"><span style="font-style: italic">c</span></span>, Wake'¢e ste'tse, Tall-flags(?), Ehna<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>' min'tse +tŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', They-alone-have-bows, or Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ke'¢e ste'tse, Tall-flags; <span class="tei tei-hi"><span style="font-style: italic">d</span></span>, Ta ¢a'xü, +Deer-lights, or Ta i'niɥk'ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Deer people; <span class="tei tei-hi"><span style="font-style: italic">e</span></span>, Hu i'niqk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Fish +people; <span class="tei tei-hi"><span style="font-style: italic">f</span></span>, Na<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ta, a deer gens, called by some Ke ʞa'tsü, Turtle-with-a-serrated-crest-along-the-shell +(probably a water monster, as there +is no such species of turtle).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">9. Hañ'ʞa uta'¢antsi, Hañʞa-apart-from-the-rest, or Qü¢a'qtsi i'niɥ-k`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, +Real eagle people—the War eagle gens, and one of the original +Hañʞa fireplaces. The soldiers or policemen from the right side are +chosen from the eighth and ninth gentes.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">10. The leading gens on the right side of the circle, and one of the +original seven Osage fireplaces. Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥ'ka wacta'ʞe, Ponka peace-maker, +according to a Tsiɔu man; in two subgentes, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Tse'wa¢ĕ, Pond-lily, +and <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Waca'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>e, Dark-buffalo; but according to Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥ'ka waʇa'yinʞa, +a member of the gens, his people have three subgentes, <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Wake'¢e, +Flags; <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Wa'tsetsi, meaning, perhaps, Has-come hither (tsi)-after-touching-the-foe +(watse); <span class="tei tei-hi"><span style="font-style: italic">c</span></span>, Qŭntse', Red cedar.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">11. Hañ'ʞa a'hü tŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Hañʞa-having-wings, or Hü'saʇa, Limbs-stretched-stiff, +or Qü¢ i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, White-eagle people, in two subgentes, +which were two of the original Hañʞa fireplaces: <span class="tei tei-hi"><span style="font-style: italic">a</span></span>, Hü'saʇa +Wanŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Elder Hüsaʇa; <span class="tei tei-hi"><span style="font-style: italic">b</span></span>, Hü'saʇa, those wearing four locks of hair +resembling those worn by the second division of the Wasape tu<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">12. Wasa'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>e tŭn, Having-black-bears. In two parts, which were +originally two of the Hañʞa fireplaces: A, Sĭntsaʞ¢sĕ, Wearing-a-tail- +(or lock)-of-hair-on-the-head; in two subgentes, (<span class="tei tei-hi"><span style="font-style: italic">a</span></span>) Wasa<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>e, Black +bear, or Hañ'ʞa Wa'ts`ekawa' (meaning not learned); (<span class="tei tei-hi"><span style="font-style: italic">b</span></span>) Iñʞ¢ŭñ'ʞa +ɔiũ'ʞa, Small cat. B, Wasa'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>e tŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Wearing-four-locks-of-hair, in two +subgentes, (<span class="tei tei-hi"><span style="font-style: italic">a</span></span>) Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>xa'ska, Swan; (<span class="tei tei-hi"><span style="font-style: italic">b</span></span>) Tse'wa¢ĕ qe'ʞa, Dried pond-lily.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">13. Ṵ'pqa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Elk, one of the seven Hañʞa fireplaces.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">14. Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'se, Kansa, or I'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>ats`ĕ, Holds-a-firebrand-to-the-sacred-pipes-in-order-to-light-them, +or A'k`a i'niɥak`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, South-wind people, or +Tatse' i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Wind people, or Pe'tse i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Fire people. +One of the seven Hañʞa fireplaces.</p> + +<span class="tei tei-pb" id="page235">[pg 235]</span><a name="Pg235" id="Pg235" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The following social divisions cannot be identified: Ɔa'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>e i`niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, +Beaver people, said to be a subgens of the Waɔaɔe, no gens +specified; Pe'tqa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Crane people, said to be a subgens of +the Hañʞa(?) sĭntsaʞ¢ĕ; Wapŭñ'ʞa i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Owl people; Ma<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yiñ'ʞa +i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, Earth people; <span class="tei tei-hi"><span style="font-weight: 700">d</span></span>aqpü' i'niɥk`ăci<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'a, meaning not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">There is some uncertainty respecting the true positions of a few +subgentes in the camping circle. For instance, Alvin Wood said that +the Tsewa¢e qeʞa formed the fourth subgens of the Tse ʇṵ'ʞa intse; +but this was denied by ʞahiʞe waʇayiñʞa, of the Tsi'ɔu wacta'ʞe, +who said that it belonged to the Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka wactaʞe prior to the extinction +of the subgens. Tsepa ʞaxe of the Wasape gens said that it +formed the fourth subgens of his own people. Some make the Tsiɔu +wactaʞe the third gens on the left, instead of the fourth. According +to ʞahiʞe waʇayiñʞa, "All the Waɔaɔe 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 wactaʞe, as follows: 1, Kaɥiʞe +wactaʞe, of the Tsiɔu wactaʞe subgens, who had acted for eight years; +2, Pahü-ska, of the Bald-eagle or Qü¢a pa sa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> subgens; 3, ʞ¢ema<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, +Clermont, of the +ki<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>ana<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> of the Tsiɔu wehaki¢ĕ or Night gens; 6, Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka waʇayiñʞa, +Saucy Ponka, of the Wa'tsetsi or Ponka gens; 7, Niɥka waɔi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>a, of +the same gens.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 Tsiɔu cuka (one of the Tsiɔu wactaʞe 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 +Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>se or I<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>ats`ĕ gens (one on the right) lights the pipes. The criers +are chosen from the Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>se, Ṵpqa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, and Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> gentes. The Tsiɔu +Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse gentes furnish the soldiers or policemen +for the Tsiɔu wactaʞe. A similar function is performed for the Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka +wactaʞe by the Waɔaɔe wanŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> and Hañʞa uʇa¢antsi gentes. The +Sĭntsaʞ¢ĕ and Hañʞa uʇa¢autsi are "akiʇa watañʞa," chiefs of the +soldiers; the Tseʇṵʞa intse and Waɔaɔe Wanŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> being ordinary soldiers, +i.e., subordinate to the others. The Waɔaɔe Ke k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> 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 Waɔaɔe ska.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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<span class="tei tei-pb" id="page236">[pg 236]</span><a name="Pg236" id="Pg236" class="tei tei-anchor"></a> +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 Tsiɔu wactaʞe (chief) tells the Sĭntsaʞ¢ĕ +and Tse ʇṵʞa intse where the people must camp. The following evening +the Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka wactaʞe (chief) tells the soldiers on his side (the Waɔaɔe +and Hañʞa uʇa¢antsi) 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 Tsiɔu +wactaʞe and Hañʞa (Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka wactaʞe?) who attend the council. The +crier is generally a man of either the Ṵpqa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> or Ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>se gens, but sometimes +a Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> man acts. The four leaders of the soldier gentes call +on the crier to proclaim the next camping place, etc, which he does +thus:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">"Ha+! | ha<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>a | ʞasi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'|ʇa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> | awahe'ɔú<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> | tatsi' | a'pi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ʇau+! | Ha+! | (Niɔü'tse | masi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'ta)</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Halloo! | day | tomorrow |on | you make up in packs | shall | they really say | Halloo! | Missouri river | on the other side</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">tci' | i'he¢a'e | ta'tsi | a'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tau+!"</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">tent {?} | you place in a line {?} | shall | they really say.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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)!"</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Then the four leaders of the soldier gentes choose a'kiʇa (policemen) +who have a ʇuʇa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'hañʞa or captain, who then acts as crier in giving +orders, thus:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">"Ha+! | ni'kawasa'e! | Ha+! | ʞahi'ʞe | waʇa'yiñʞa | ni'kawasa'e! | a'¢aki'ʇa | tatsi'</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Halloo! | O warrior! | Halloo, | Chief | Saucy! | O warrior! | you guard | shall</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">a<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tau' | ni'kawasa'e!"</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">they say really | O warrior!</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">which means, "Halloo, O warrior! Halloo, O warrior, Saucy Chief! +They have really said that you shall act as policeman or guard, O +warrior!"</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">These a'kiʇa 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'paʞ¢a'ɔi utsi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', +and they are expected to punish any a'kiʇa who fail to do their duty. +Supposing Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> waʇayiñʞa was selected, the crier would say:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">"Ha+! ni'kawasa'e! Ha+, Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> k'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>' waʇa'yiñʞa n'ikawasa'e! Ha+! +u¢a'tsi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> tatsi' a'<span class="tei tei-hi"><span style="font-weight: 700">d</span></span>i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>tau', ni'kawasa'e!"</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">"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!"</p> + +<span class="tei tei-pb" id="page237">[pg 237]</span><a name="Pg237" id="Pg237" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The four headmen direct a captain to order a Hañʞa uʇa¢antsi man +to lead the scouts, and subsequently to call on a Sĭntsaʞ¢ĕ 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 akiʇa, and the wapaʞ¢aɔi utsi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 Tsiɔu wactaʞe (chief), the latter is obliged to help the suppliant. +He must send for the Sĭntsaʞ¢ĕ and Tse ʇṵʞa 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 Tsiɔu wactaʞe would +send word to the Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka wactaʞe, who would summon a Waɔaɔe and +a Hañʞa uta¢antsi to act as his soldiers or policemen. Meantime the +kettle of the Tsiɔu wactaʞe 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 Tsiɔu wactaʞe any prominent +man of the tribe could invite the fugitive to a feast.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The privilege of taking care of the children was given to the Tsiɔu +wactaʞe and the Pa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ɥka wactaʞe, according to Saucy Chief. When a +child (on the Tsiɔu 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 Tsiɔu (wactaʞe?) 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 Tsiɔu 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 Tsiɔu 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 (Tsiɔu wactaʞe?) 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<span class="tei tei-pb" id="page238">[pg 238]</span><a name="Pg238" id="Pg238" class="tei tei-anchor"></a> +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.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc60" id="toc60"></a> +<a name="pdf61" id="pdf61"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE IOWA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 spring and summer. The author is +indebted to the late Reverend William Hamilton for a list of the Iowa +gentes, obtained in 1880 during a visit to the tribe. Since then the +author has recorded the following list of gentes and subgentes, with +the aid of a delegation of the Iowa who visited Washington:</p> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"><span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">First phratry</span></span></p> + +<a name="Pg239" id="Pg239" class="tei tei-anchor"></a><table summary="This is a table" cellspacing="0" class="tei tei-table" style="margin-bottom: 1.00em"><colgroup span="2"></colgroup><tbody><tr class="tei tei-row"> +<td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Gentes</span></span></td><td class="tei tei-cell"><span class="tei tei-hi"><span style="font-style: italic">Subgentes</span></span></td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">1. Tu'-na<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-p'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Black bear. Tohi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> and Çiʞre wonañe were chiefs of this gens in 1880. Tohi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> kept the sacred pipe.</td> +<td class="tei tei-cell">1. Ta'po-çka, a large black bear with a white spot on the chest.<br /> +2. Pŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-xa çka, a black bear with a red nose; literally, Nose White.<br /> +3. Mŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-tci'-nye, Young black bear, a short black bear.<br /> +4. Ki'-ro-ko'-qo-tce, a small reddish black bear, motherless; it has little hair and runs swiftly.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">2. Mi-tci'-ra-tce, Wolf. Ma'-hi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> was a chief of this gens.</td> +<td class="tei tei-cell">1. Cŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> çka, White-wolf.<br /> +2. Cŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> çe-we, Black-wolf.<br /> +3. Cŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span> qo'-ʇɔe, Gray-wolf.<br /> +4. Ma-nyi'-ka-qçi', Coyote.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">3. Tce'-xi-ta, Eagle and Thunder-being gens.</td> +<td class="tei tei-cell">1. Na' tci-tce', i.e. Qra'-qtci, Real or Golden eagle.<br /> +2. Qra' hŭñ'-e, Ancestral or Gray eagle.<br /> +3. Qra' ʞre'-ye, Spotted-eagle.<br /> +4. Qra' pa ça<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>; Bald-eagle.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">4. Qo'-ta-tci, Elk; now extinct. The Elk gens funished the soldiers or policemen.</td> +<td class="tei tei-cell">1. Ŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-pe-xa qa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-ye, Big-elk.<br /> +2. Ŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-pe-xa yiñ'-e, Young-elk (?).<br /> +3. Ŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-pe-xa ɔ́re'-ʇɔe yiñ'-e, Elk-somewhat-long.<br /> +4. Ho'-ma yiñ'-e, Young elk (?). The difference between Ŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'pexa and Homa is unknown. The former may be the archaic name for "elk."</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">5. Pa'-qça, Beaver. Probably the archaic name, as beaver is now ra-we. The survivors of this gens have joined the Pa-ça or Beaver gens of the Oto tribe.</td> +<td class="tei tei-cell">1. Ra-we' qa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'ye, Big-Beaver.<br /> +2. Ra-ɔ́ro'-ʇɔe, meaning unknown.<br /> +3. Ra-we' yiñ'-e, Young-beaver.<br /> +4. Ni'wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-ci'-ke, Water-person.</td> +</tr></tbody></table> + +<p class="tei tei-p" style="text-align: center; margin-bottom: 1.00em"><span class="tei tei-hi" style="text-align: center"><span style="font-style: italic">Second phratry</span></span></p> + +<table summary="This is a table" cellspacing="0" class="tei tei-table" style="margin-bottom: 1.00em"><colgroup span="2"></colgroup><tbody><tr class="tei tei-row"> +<td class="tei tei-cell">6. Ru'-tce, Pigeon</td> +<td class="tei tei-cell">1. Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-ke' qa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-ye, Big-raccoon.<br /> +2. Mi<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-ke'yiñ'-e, Young-raccoon<br /> +3. Ru'-tce yiñ'-e, Young-pigeon.<br /> +4. Ɔo'-ke, Prairie-chicken, grouse.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">7. A'-ru-qwa, Buffalo</td> +<td class="tei tei-cell">1. Tce-ʇo qa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-ye, Big-buffalo-bull.<br /> +2. Tce-ʇo yiñ'-o, Young-buffalo-bull.<br /> +3. Tce-p'o'-cke yiñ'-e, Young-buffalo-bull-that-is-distended (?).<br /> +4. Tce-yiñ'-ye, Buffalo-calf.</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">8. Wa-ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', Snake. An extinct gens.</td> +<td class="tei tei-cell">1. Wa-ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>' ɔ́i, Yellow-snake, i.e., Rattlesnake.<br /> +2. Wa-ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-qtci, Real-snake, (named after a species shorter than the rattlesnake).<br /> +3. Ce'-ke yiñ'-e, Small or young ceke, the copperhead snake (?).<br /> +4. Wa-ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>' qo'-ʇɔe, Gray-snake (a long snake, which the Omaha call swift blue snake).</td> +</tr><tr class="tei tei-row"> +<td class="tei tei-cell">9. Mañ'-ko-ke, Owl. Extinct.</td> +<td class="tei tei-cell">The names of the subgentes have been forgotten.</td> +</tr></tbody></table> + +<p class="tei tei-p" style="margin-bottom: 1.00em">An account of the mythical origin of each Iowa gens, first recorded +by the Reverend William Hamilton, has been published in the Journal +of American Folk-lore.<a id="noteref_7" name="noteref_7" href="#note_7"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">7</span></span></a></p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The visiting and marriage customs of the Iowa did not differ from +those of the cognate tribes, nor did their management of the children +differ from that of the Dakota, the Omaha, and others.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Murder was often punished with death, by the nearest of kin or by<span class="tei tei-pb" id="page240">[pg 240]</span><a name="Pg240" id="Pg240" class="tei tei-anchor"></a> +some friend of the murdered person. Sometimes, however, the murderer +made presents to the avengers of blood, and was permitted to live.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc62" id="toc62"></a> +<a name="pdf63" id="pdf63"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE OTO</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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-ʞreɔ́e, an Oto, Ckaʇɔoinye, a +Missouri, and Battiste Deroin, the interpreter for the two tribes. These +gentes are as follows: 1, Pa-ça', Beaver; 2, Tuna<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-p'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Black bear, or +M<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, +Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>', +Snake.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc64" id="toc64"></a> +<a name="pdf65" id="pdf65"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE NI-U'-T'A-TCI OR MISSOURI</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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-na<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-p'i<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Black bear; 2, Tce-xi'-ta, Eagle, +Thunderbird, etc, in four subgentes: (<span class="tei tei-hi"><span style="font-style: italic">a</span></span>) Wa-kan'-ta, Thunderbird; +(<span class="tei tei-hi"><span style="font-style: italic">b</span></span>) Qra, Eagle; (<span class="tei tei-hi"><span style="font-style: italic">c</span></span>) ʞre'-ta<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, Hawk; (<span class="tei tei-hi"><span style="font-style: italic">d</span></span>) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones +(a recent addition to +this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc66" id="toc66"></a> +<a name="pdf67" id="pdf67"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE HOTCAÑGARA OR WINNEBAGO</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Winnebago call themselves Ho-tcañ'-ga-ră', "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 the Wolf gens, and +from other members of the tribe:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. <span class="tei tei-hi"><span style="font-style: italic">Wolf gens</span></span>—Common name, Cŭñk i-ki'-ka-ra'-tca-da, or Cŭñk-tcañk'i-ki'-ka-ra'-tca-da, +Those-calling-themselves-after-the-dog-or-wolf; +archaic name, ¢e-go'-ni-na, meaning not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. <span class="tei tei-hi"><span style="font-style: italic">Black-bear gens</span></span>—Common name, Ho<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>te' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; +archaic name, Tco'-na-ke-ră,, meaning +not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. <span class="tei tei-hi"><span style="font-style: italic">Elk gens</span></span>—Common name, Hu-wa<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; +archaic name not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Snake gens—Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; +archaic name not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. <span class="tei tei-hi"><span style="font-style: italic">Bird gens</span></span>—Common name, Wa-ni¢k' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; +archaic name not recorded. This gens is composed +of four subgentes, as follows: (<span class="tei tei-hi"><span style="font-style: italic">a</span></span>) Hi-tca-qce-pa-ră, or Eagle; +(<span class="tei tei-hi"><span style="font-style: italic">b</span></span>) Ru-tcke, or Pigeon; (c) Ke-re-tcŭ<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>, probably Hawk; (d) Wa-ka<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>'-tca-ră, +or Thunderbird. The archaic names of the subgentes were not +recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. <span class="tei tei-hi"><span style="font-style: italic">Buffalo gens</span></span>—Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.</p> + +<span class="tei tei-pb" id="page241">[pg 241]</span><a name="Pg241" id="Pg241" class="tei tei-anchor"></a> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. <span class="tei tei-hi"><span style="font-style: italic">Deer gens</span></span>—Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; +archaic name not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">8. <span class="tei tei-hi"><span style="font-style: italic">Water-monster gens</span></span>—Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-water-monster; archaic name not recorded.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Some of the Winnebago say that there is an Omaha gens among the +Winnebago of Wisconsin, but James Alexander knew nothing about +it. It is very probable that each Winnebago gens was composed of +four subgentes; thus, in the tradition of the Winnebago Wolf gens, +there is an account of four kinds of wolves, as in the corresponding +Iowa tradition.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Winnebago lodges were always built with the entrances facing +the east. When the warriors returned from a fight they circumambulated +the lodge four times, sunwise, stopping at the east just before +entering.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc68" id="toc68"></a> +<a name="pdf69" id="pdf69"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE MANDAN</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. Wolf gens, Ho-ra-ta'-mŭ-make (Qa-ra-ta' nu-mañ'-ke?).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. Bear gens, Mä-to'-no-mäke (Ma-to' nu-mañ'-ke).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. Prairie-chicken gens, See-poosh'-kä (Si-pu'-cka nu-mañ'-ke).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Good-knife gens, Tä-na-tsŭ'-kä (Ta-ne-tsu'-ka nu-mañ'-ke?).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. Eagle gens, Ki-tä'-ne-mäke (Qi-ta' nu-mañ'-ke?).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. Flat-head gens, E-stä-pa' (Hi-sta pe' nu-mañ'-ke?).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. High-village gens, Me-te-ah'-ke.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">All that follows concerning the Mandan was recorded by Prince +Maximilian in 1833. Polygamy was everywhere practiced, the number +of wives differing, there being seldom more than four, and in general +only one. The Mandan marriage customs resemble those of the Dakota +and other cognate peoples.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">When a child is born a person is paid to give it the name chosen by +the parents and kindred. The child is held up, then turned to all sides +of the heavens, in the direction of the course of the sun, and its name +is proclaimed. A Mandan cradle consists of a leather bag suspended +by a strap to a crossbeam in the hut.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">There are traces of descent in the female line; for example, sisters +have great privileges; all the horses that a young man steals or captures +in war are brought by him to his sister. He can demand from his +sister any object in her possession, even the clothing which she is wearing, +and he receives it immediately. The mother-in-law never speaks to +her son-in-law, unless on his return from war he bring her the scalp and +gun of a slain foe, in which event she is at liberty from that moment +to converse with him. This custom is found, says Maximilian, among +the Hidatsa, but not among the Crow and Arikara. While the Dakota, +Omaha, and other tribes visited by the author have the custom of<span class="tei tei-pb" id="page242">[pg 242]</span><a name="Pg242" id="Pg242" class="tei tei-anchor"></a> +"bashfulness," which forbids the mother-in-law and son-in-law to speak +to each other, no allowable relaxation of the prohibition has been +recorded.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc70" id="toc70"></a> +<a name="pdf71" id="pdf71"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE HIDATSA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 give Morgan's list, +using his system of spelling:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. Knife, Mit-che-ro'-ka.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. Water, Min-ne pä'-ta.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. Lodge, Bä-ho-hä'-ta.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Prairie chicken, Scech-ka-be-ruh-pä'-ka (Tsi-tska' do-ḣpa'-ka of +Matthews; Tsi-tska' d¢o-qpa'-ka in the Bureau alphabet).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. Hill people, E-tish-sho'-ka.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. Unknown animal, Aḣ-naḣ-ha-nä'-me-te.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. Bonnet, E-ku'-pä-be-ka.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The Hidatsa have been studied by Prince Maximilian (1833), Hayden, +and Matthews, the work of the last writer<a id="noteref_8" name="noteref_8" href="#note_8"><span class="tei tei-noteref"><span style="font-size: 60%; vertical-align: super">8</span></span></a> being the latest one treating +of them; and from it the following is taken:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">Marriage among the Hidatsa is usually made formal by the distribution +of gifts on the part of the man to the woman's kindred. Afterward presents +of equal value are commonly returned by the wife's relations, if they +have the means of so doing and are satisfied with the conduct of the husband. +Some travelers have represented that the "marriage by purchase" +among the Indians is a mere sale of the woman to the highest bidder, +whose slave she becomes. Matthews regards this a misrepresentation +so far as it concerns the Hidatsa, the wedding gift being a pledge to +the parents for the proper treatment of their daughter, as well as an +evidence of the wealth of the suitor and his kindred. Matthews has +known many cases where large marriage presents were refused from +one person, and gifts of much less value accepted from another, simply +because the girl showed a preference for the poorer lover. Marriages +by elopement are considered undignified, and different terms are applied +to a marriage by elopement and one by parental consent. Polygamy +is practiced, but usually with certain restrictions. The husband of the +eldest of several sisters has a claim to each of the others as she grows +up, and in most cases the man takes such a potential wife unless she +form another attachment. A man usually marries his brother's widow, +unless she object, and he may adopt the orphans as his own children. +Divorce is easily effected, but is rare among the better class of people +in the tribe. The unions of such people often last for life; but among +persons of a different character divorces are common. Their social +discipline is not very severe. Punishments by law, administered by the<span class="tei tei-pb" id="page243">[pg 243]</span><a name="Pg243" id="Pg243" class="tei tei-anchor"></a> +"soldier band," are only for serious offenses against the regulations of +the camp. He who simply violates social customs in the tribe often +subjects himself to no worse punishment than an occasional sneer or +taunting remark; but for grave transgressions he may lose the regard +of his friends. With the Hidatsa, as with other western tribes, it is +improper for a man to hold a direct conversation with his mother-in-law; +but this custom seems to be falling into disuse.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">The kinship system of the Hidatsa does not differ materially from +that of any of the cognate tribes. When they wish to distinguish +between the actual father and a father's real or potential brothers, or +between the actual mother and the mother's real or potential sisters, +they use the adjective ka'ti (kaɥtɔi), real, true, after the kinship term +when the actual parent is meant.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc72" id="toc72"></a> +<a name="pdf73" id="pdf73"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE CROW OR ABSAROKA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">It is not known whether the Hidatsa and Crow tribes ever camped +in a circle. Morgan's list of the Crow gentes is given, with his peculiar +notation, as follows:</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">1. Prairie Dog gens, A-che-pä-be'-cha.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">2. Bad Leggings, E-sach'-ka-buk.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">3. Skunk, Ho-ka-rut'-cha.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">4. Treacherous Lodges, Ash-bot-chee-ah.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">5. Lost Lodges, Ah-shin'-nä de'-ah (possibly intended for Last Lodges, +those who camped in the rear).</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">6. Bad Honors, Ese-kep-kä'-buk.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">7. Butchers. Oo-sä-bot'-see.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">8. Moving Lodges, Ah-hä-chick.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">9. Bear-paw Mountain, Ship-tet'-zä.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">10. Blackfoot Lodges, Ash-kane'-na.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">11. Fish Catchers, Boo-a-dă'-sha.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">12. Antelope, O-hot-du-sha.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">13. Raven, Pet-chale-ruh-pä'-ka.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc74" id="toc74"></a> +<a name="pdf75" id="pdf75"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE BILOXI</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 line. These clans are: 1, +Ita a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yadi, Deer people; 2, O<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>ʇi a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yadi, Bear people; 3, Naqotod¢a +a<span class="tei tei-hi"><span style="vertical-align: super">n</span></span>yadi, Alligator people. Most of the survivors belong to the Deer +clan. The kinship system of the Biloxi is more complicated than that +of any other tribe of the stock; in fact, more than that of any of the<span class="tei tei-pb" id="page244">[pg 244]</span><a name="Pg244" id="Pg244" class="tei tei-anchor"></a> +tribes visited by the author. The names of 53 kinship groups are still +remembered, but there are at least a dozen others whose names have +been forgotten. Where the ¢egiha language, for example, has but one +term for grandchild, and one grandchild group, the Biloxi has at least +fourteen. In the ascending series the Dakota and ¢egiha do not have +any terms beyond grandfather and grandmother. But for each sex the +Biloxi has terms for at least three degrees beyond the grandparent. +The ¢egiha has but one term for father's sister and one for mother's +brother, father's brother being "father," and mother's sister "mother." +But the Biloxi has distinct terms (and groups) for father's elder sister, +father's younger sister, father's elder brother, father's younger brother, +and so on for the mother's elder and younger brothers and sisters. The +Biloxi distinguishes between an elder sister's son and the son of a +younger sister, and so between the daughter of an elder sister and a +younger sister's daughter. A Biloxi man may not marry his wife's +brother's daughter, nor his wife's father's sister, differing in this respect +from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased +wife's sister. A Biloxi woman may marry the brother of her deceased +husband. Judging from the analogy furnished by the Kansa tribe it +was very probably the rule before the advent of the white race that a +Biloxi man could not marry a woman of his own clan.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc76" id="toc76"></a> +<a name="pdf77" id="pdf77"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE TUTELO</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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 side of the fire" were +the Bear and Deer clans, the Wolf and Turtle being on the other side. +John Key's mother, maternal grandmother, and Mrs Christine Buck +were members of the Deer clan. There were no taboos. The Tutelo +names of the clans have been forgotten.</p> +</div> + +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<a name="toc78" id="toc78"></a> +<a name="pdf79" id="pdf79"></a> +<h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">THE CATAWBA</span></h1> + +<p class="tei tei-p" style="margin-bottom: 1.00em">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.</p> + +<p class="tei tei-p" style="margin-bottom: 1.00em">For further information regarding the Siouan tribes formerly inhabiting +the Atlantic coast region, see "Siouan Tribes of the East," by +James Mooney, published as a bulletin of the Bureau of Ethnology.</p> +</div> + +</div> + +<hr class="doublepage" /><div class="tei tei-back" style="margin-bottom: 2.00em; margin-top: 6.00em"> +<div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> + + + + <div class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"> + <h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Footnotes</span></h1> + <dl class="tei tei-list-footnotes"><dt class="tei tei-notelabel"><a id="note_1" name="note_1" href="#noteref_1">1.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Wherever in this paper there is a double notation of a Dakota name the former is expressed in the +alphabet of the Bureau of Ethnology and the latter in that of Dr S.R. Riggs, author of the memoirs +in Contributions to North American Ethnology, vols. VII and IX.</p></dd><dt class="tei tei-notelabel"><a id="note_2" name="note_2" href="#noteref_2">2.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p. xvi, 1852, and in Contributions +to North American Ethnology, vol. IX.</p></dd><dt class="tei tei-notelabel"><a id="note_3" name="note_3" href="#noteref_3">3.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Contributions to North American Ethnology, vol. ix, pp. 195-202.</p></dd><dt class="tei tei-notelabel"><a id="note_4" name="note_4" href="#noteref_4">4.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852.</p></dd><dt class="tei tei-notelabel"><a id="note_5" name="note_5" href="#noteref_5">5.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Manuscript in the archives of the Bureau of Ethnology.</p></dd><dt class="tei tei-notelabel"><a id="note_6" name="note_6" href="#noteref_6">6.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Third Annual Report of the Bureau of Ethnology, 1881-82.</p></dd><dt class="tei tei-notelabel"><a id="note_7" name="note_7" href="#noteref_7">7.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Vol. IV, No. 15, pp. 333-340, 1891.</p></dd><dt class="tei tei-notelabel"><a id="note_8" name="note_8" href="#noteref_8">8.</a></dt><dd class="tei tei-notetext"><p class="tei tei-p" style="margin-bottom: 1.00em">Ethnography and Philology of the Hidatsa Indians; U.S. Geological and Geographical Survey, +miscellaneous publications No. 7, Washington, 1877.</p></dd></dl> + </div> + + +</div> + +<hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 5.00em; margin-top: 5.00em"> +<div id="pgfooter" class="tei tei-div" style="margin-bottom: 4.00em; margin-top: 4.00em"><pre class="pre tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em">***END OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** +</pre><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader80" id="rightpageheader80"></a><a name="pgtoc81" id="pgtoc81"></a><a name="pdf82" id="pdf82"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">Credits</span></h1><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr><th class="tei tei-label tei-label-gloss">October 10, 2006 </th></tr><tr><td class="tei tei-item tei-item-gloss"><table summary="This is a list." class="tei tei-list" style="margin-bottom: 1.00em; margin-top: 1.00em"><tbody><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item">Posted to Project Gutenberg</td></tr><tr class="tei tei-labelitem"><th class="tei tei-label"></th><td class="tei tei-item"><span class="tei tei-respStmt"> + <span class="tei tei-name">PM for Bureau of American Ethnology,<br /></span> + <span class="tei tei-name">Joshua Hutchinson and<br /></span> + <span class="tei tei-name">The Online Distributed Proofreading Team<br /></span> + <span class="tei tei-name">(This file was produced from images generously made available by the Bibliothèque nationale de France (BnF/Gallica) at http://gallica.bnf.fr)</span> + </span></td></tr></tbody></table></td></tr></tbody></table></div><hr class="doublepage" /><div class="tei tei-div" style="margin-bottom: 3.00em; margin-top: 3.00em"><a name="rightpageheader83" id="rightpageheader83"></a><a name="pgtoc84" id="pgtoc84"></a><a name="pdf85" id="pdf85"></a><h1 class="tei tei-head" style="text-align: left; margin-bottom: 3.46em; margin-top: 3.46em"><span style="font-size: 173%">A Word from Project Gutenberg</span></h1><p class="tei tei-p" style="margin-bottom: 1.00em">This file should be named + 19518-h.html or + 19518-h.zip.</p><p class="tei tei-p" style="margin-bottom: 1.00em">This and all associated files of various formats will be found + in: + + <a href="http://www.gutenberg.org/dirs/1/9/5/1/19518/" class="block tei tei-xref" style="margin-bottom: 1.80em; margin-left: 3.60em; margin-top: 1.80em; margin-right: 3.60em"><span style="font-size: 90%">http://www.gutenberg.org</span><span style="font-size: 90%">/dirs/1/9/5/1/19518/</span></a></p><p class="tei tei-p" style="margin-bottom: 1.00em">Updated editions will replace the previous one — the old + editions will be renamed.</p><p class="tei tei-p" style="margin-bottom: 1.00em">Creating the works from public domain print editions means that + no one owns a United States copyright in these works, so the + Foundation (and you!) can copy and distribute it in the United + States without permission and without paying copyright royalties. + Special rules, set forth in the General Terms of Use part of this + license, apply to copying and distributing Project Gutenberg™ electronic works + to protect the Project Gutenberg™ concept and trademark. 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You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + +Title: Siouan Sociology + +Author: James Owen Dorsey + +Release Date: October 10, 2006 [Ebook #19518] + +Language: English + +Character set encoding: UTF-8 +--> + +<!DOCTYPE TEI.2 SYSTEM "http://www.gutenberg.org/tei/marcello/0.4/dtd/pgtei.dtd"> + +<TEI.2 lang="en"> +<teiHeader> + <fileDesc> + <titleStmt> + <title>Siouan Sociology</title> + <title type="sub">A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to the Secretary of the Smithsonian Institution, 1893-1894, Government Printing Office, Washington, 1897, pages 205-244</title> + <author>James Owen Dorsey</author> + </titleStmt> + <editionStmt> + <edition n="1">Edition 1</edition> + </editionStmt> + <publicationStmt> + <publisher>Project Gutenberg</publisher> + <date value="2006-10-10">October 10, 2006</date> + <idno type="etext-no">19518</idno> + <availability> + <p>This eBook is for the use of anyone anywhere at no cost and + with almost no restrictions whatsoever. You may copy it, give it + away or re-use it under the terms of the Project Gutenberg + License online at www.gutenberg.org/license</p> + </availability> + </publicationStmt> + <sourceDesc> + <bibl> + </bibl> + </sourceDesc> + </fileDesc> + <encodingDesc> + <classDecl> + <taxonomy id="lc"> + <bibl> + <title>Library of Congress Classification</title> + </bibl> + </taxonomy> + </classDecl> + </encodingDesc> + <profileDesc> + <langUsage> + <language id="en"></language> + </langUsage> + <textClass> + </textClass> + </profileDesc> + <revisionDesc> + <change> + <date value="2006-10-10">October 10, 2006</date> + <respStmt> + <name>PM for Bureau of American Ethnology,<lb /></name> + <name>Joshua Hutchinson and<lb /></name> + <name>The Online Distributed Proofreading Team<lb /></name> + <name>(This file was produced from images generously made available by the Bibliothèque nationale de France (BnF/Gallica) at http://gallica.bnf.fr)</name> + </respStmt> + <item>Posted to Project Gutenberg</item> + </change> + </revisionDesc> +</teiHeader> + +<pgExtensions> + <pgStyleSheet> + figure { text-align: center; page-float: 'htbp' } + .floatleft { float: left; margin-right: 2em } + .floatright { float: right; margin-left: 2em } + .w90 { } + .w50 { } + .w20 { } + .w05 { } + @media pdf { + .w90 { width: 90% } + .w50 { width: 50% } + .w20 { width: 20% } + .w05 { width: 5% } + } + </pgStyleSheet> +</pgExtensions> + +<text lang="en"> + <front> + <div> + <divGen type="pgheader" /> + </div> + + <div> + <divGen type="encodingDesc" /> + </div> + + <div rend="page-break-before: right"> + <divGen type="titlepage" /> + </div> + +<div rend="page-break-before: right"> +<pb n="207" /><anchor id="Pg207" /> + +<p>In 1871, at the age of 23, James Owen Dorsey, previously a student +of divinity with a predilection for science, was ordained a deacon of +the Protestant Episcopal church by the bishop of Virginia; and in May +of that year he was sent to Dakota Territory as a missionary among +the Ponka Indians. Characterized by an amiability that quickly won +the confidence of the Indians, possessed of unbounded enthusiasm, +and gifted with remarkable aptitude in discriminating and imitating +vocal sounds, he at once took up the study of the native language, +and, during the ensuing two years, familiarized himself with the +Ponka and cognate dialects; at the same time he obtained a rich +fund of information concerning the arts, institutions, traditions, and +beliefs of the Indians with whom he was brought into daily contact. +In August, 1873, his field work was interrupted by illness, and he +returned to his home in Maryland and assumed parish work, meantime +continuing his linguistic studies. In July, 1878, he was induced by +Major Powell to resume field researches among the aborigines, and +repaired to the Omaha reservation, in Nebraska, under the auspices of +the Smithsonian Institution, where he greatly increased his stock of +linguistic and other material. When the Bureau of Ethnology was +instituted in 1879, his services were at once enlisted, and the remainder +of his life was devoted to the collection and publication of ethnologic +material, chiefly linguistic. Although most of his energies were devoted +to the Siouan stock, he studied also the Athapascan, Kusan, Takilman, +and Yakonan stocks; and while his researches were primarily linguistic, +his collections relating to other subjects, especially institutions and +beliefs, were remarkably rich. His publications were many, yet the +greater part of the material amassed during his years of labor remains +for elaboration by others. The memoir on "Siouan Sociology," which +was substantially ready for the press, is the only one of his many manuscripts +left in condition for publication. He died in Washington, +February 4, 1895, of typhoid fever, at the early age of 47.</p> + +<p rend="text-align: right">WJM.</p> +</div> + +<div rend="page-break-before: right"> +<pb n="208" /><anchor id="Pg208" /> +<head>ALPHABET</head> + +<p>a, as in <hi rend="font-style: italic">father</hi>.</p> + +<p>'a, an initially exploded a.</p> + +<p>ă, as in <hi rend="font-style: italic">what</hi>, or as <hi rend="font-style: italic">o</hi> in <hi rend="font-style: italic">not</hi>.</p> + +<p>'ă, an initially exploded ă.</p> + +<p>ä, as in <hi rend="font-style: italic">hat</hi>.</p> + +<p>c, as <hi rend="font-style: italic">sh</hi> in <hi rend="font-style: italic">she</hi>. See ṡ.</p> + +<p>ɔ, a medial <hi rend="font-style: italic">sh</hi>, a sonant-surd</p> + +<p>ć (Dakota letter), as <hi rend="font-style: italic">ch</hi> in <hi rend="font-style: italic">church</hi>.</p> + +<p>ç, as <hi rend="font-style: italic">th</hi> in <hi rend="font-style: italic">thin</hi>.</p> + +<p>ɔ́, a medial ç, sonant-surd.</p> + +<p>¢, as <hi rend="font-style: italic">th</hi> in <hi rend="font-style: italic">the</hi>.</p> + +<p>e, as in <hi rend="font-style: italic">they</hi>.</p> + +<p>'e, an initially exploded e.</p> + +<p>ĕ, as in <hi rend="font-style: italic">get</hi>.</p> + +<p>'ĕ, an initially exploded ĕ.</p> + +<p>g, as in <hi rend="font-style: italic">go</hi>.</p> + +<p>ġ (in Dakota), <hi rend="font-style: italic">gh</hi>. See x.</p> + +<p>ɥ (in Osage), an h after a pure or nasalized + vowel, expelled through the mouth + with the lips wide apart.</p> + +<p>ḣ (in Dakota), <hi rend="font-style: italic">kh</hi>, etc. See q.</p> + +<p>i, as in <hi rend="font-style: italic">machine</hi>.</p> + +<p>'i, an initially exploded i.</p> + +<p>ĭ, as in <hi rend="font-style: italic">pin</hi>.</p> + +<p>j, as <hi rend="font-style: italic">z</hi> in <hi rend="font-style: italic">azure</hi>, or as <hi rend="font-style: italic">j</hi> in the French + <hi rend="font-style: italic">Jacques</hi>.</p> + +<p>ʞ, a medial k, a sonant-surd,</p> + +<p>k', an exploded k. See next letter.</p> + +<p>ḳ (in Dakota), an exploded k.</p> + +<p>ɯ (in Kansa), a medial m, a sound between m and b.</p> + +<p>ɳ (in Dakota), after a vowel has the sound + of <hi rend="font-style: italic">n</hi> in the French <hi rend="font-style: italic">bon</hi>. See [<hi rend="vertical-align: super">n</hi>].</p> + +<p>ñ, as <hi rend="font-style: italic">ng</hi> in <hi rend="font-style: italic">sing</hi>.</p> + +<p>hn, its initial sound is expelled from the + nostrils and is scarcely heard.</p> + +<p>o, as in <hi rend="font-style: italic">no</hi>.</p> + +<p>'o, an initially exploded o.</p> + +<p><hi rend="font-weight: bold">d</hi>, a medial b or p, a sonant-surd.</p> + +<p>p', an exploded p.</p> + +<p>q, as German <hi rend="font-style: italic">ch</hi> in <hi rend="font-style: italic">ach</hi>. See ḣ.</p> + +<p><hi rend="font-weight: bold">s</hi>, a medial z or s, a sonant-surd.</p> + +<p>ṡ (in Dakota), as <hi rend="font-style: italic">sh</hi> in <hi rend="font-style: italic">she</hi>. See c.</p> + +<p>ʇ, a medial d or t, a sonant-surd.</p> + +<p>t', an exploded t.</p> + +<p>u, as <hi rend="font-style: italic">oo</hi> in <hi rend="font-style: italic">tool</hi>.</p> + +<p>'u, an initially exploded u.</p> + +<p>ŭ, as <hi rend="font-style: italic">oo</hi> in <hi rend="font-style: italic">foot</hi>.</p> + +<p>u̱, a sound between o and u.</p> + +<p>ü, as in German <hi rend="font-style: italic">kühl</hi>, <hi rend="font-style: italic">süss</hi>.</p> + +<p>x, <hi rend="font-style: italic">gh</hi>, or nearly the Arabic <hi rend="font-style: italic">ghain</hi>. See ġ.</p> + +<p>ź (in Dakota), as <hi rend="font-style: italic">z</hi> in <hi rend="font-style: italic">azure</hi>. See j.</p> + +<p>dj, as <hi rend="font-style: italic">j</hi> in <hi rend="font-style: italic">judge</hi>.</p> + +<p>tc, as <hi rend="font-style: italic">ch</hi> in <hi rend="font-style: italic">church</hi>. See ć.</p> + +<p>tc', an exploded tc.</p> + +<p>ʇɔ, a medial tc, a sonant-surd.</p> + +<p>ts', an exploded ts.</p> + +<p>ʇs, a medial ts, a sonant-surd.</p> + +<p>ai, as in <hi rend="font-style: italic">aisle</hi>.</p> + +<p>au, as <hi rend="font-style: italic">ow</hi> in <hi rend="font-style: italic">how</hi>.</p> + +<p>yu, as <hi rend="font-style: italic">u</hi> in <hi rend="font-style: italic">tune</hi>, or <hi rend="font-style: italic">ew</hi> in <hi rend="font-style: italic">few</hi>.</p> + +<p>The following have the ordinary English sounds: b, d, h, k, l, m, n, +p, r, s, t, w, y, and z. A superior n (<hi rend="vertical-align: super">n</hi>) after a vowel (compare the Dakota +ɳ) has the sound of the French n in <hi rend="font-style: italic">bon</hi>, <hi rend="font-style: italic">vin</hi>, etc. A plus sign (+) +after any letter prolongs it.</p> + +<p>The vowels 'a, 'e, 'i, 'o, 'u, and their modifications are styled initially +exploded vowels for want of a better appellation, there being in each +case an initial explosion. These vowels are approximately or partially +pectoral sounds found in the Siouan languages and also in some of the +languages of western Oregon and in the language of the Hawaiian +islands.</p> +</div> + + <div rend="page-break-before: right"> + <head>Contents</head> + <divGen type="toc" /> + </div> + + <div rend="page-break-before: right"> + <head>Illustrations</head> + <divGen type="fig" /> + </div> +</front> + +<body> +<div rend="page-break-before: right"> +<pb n="213" /><anchor id="Pg213" /> + +<head>SIOUAN SOCIOLOGY</head> + +<p>BY JAMES OWEN DORSEY</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>GENERAL FEATURES OF ORGANIZATION</head> + +<p>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 ancestor and having common +taboos; the term clan implying descent in the female line, while gens +implies descent in the male line. Among the Dakota, as among the +¢egiha and other groups, the man is the head of the family.</p> + +<p>Several of the Siouan tribes are divided into two, and one (the +Osage) is divided into three subtribes. Other tribes are composed of +phratries, and each subtribe or phratry comprises a number of gentes. +In some tribes each gens is made up of subgentes, and these in turn +of a lower order of groups, which are provisionally termed sections for +want of a better designation. The existence of these minor groups +among the Omaha has been disputed by some, though other members +of the tribe claim that they are real units of the lowest order. Among +the Teton many groups which were originally sections have become +gentes, for the marriage laws do not affect the original phratries, +gentes, and subgentes.</p> + +<p>The state, as existing among the Siouan tribes, may be termed a +kinship state, in that the governmental functions are performed by +men whose offices are determined by kinship, and in that the rules +relating to kinship and reproduction constitute the main body of the +recognized law. By this law marriage and the mutual rights and +duties of the several members of each body of kindred are regulated. +Individuals are held responsible, chiefly to their kindred; and certain +groups of kindred are in some cases held responsible to other groups +of kindred. When other conduct, such as the distribution of game +taken in the forest or fish from the waters, is regulated, the rules or +laws pertaining thereto involve, to a certain extent, the considerations +of kinship.</p> + +<pb n="214" /><anchor id="Pg214" /> + +<p>The legislative, executive, and judicative functions have not been +differentiated in Indian society as found among the Siouan groups. +Two tendencies or processes of opposite character have been observed +among the tribes, viz, consolidation and segregation. The effects of +consolidation are conspicuous among the Omaha, Kansa, Osage, and +Oto, while segregation has affected the social organization among the +Kansa, Ponka, and Teton. There have been instances of emigration +from one tribe to another of the same linguistic family; and among the +Dakota new gentes have been formed by the adoption into the tribe of +foreigners, i.e., those of a different stock.</p> + +<p>Two classes of organization are found in the constitution of the +state, viz, (1) major organizations, which relate directly to government, +and (2) minor organizations, which relate only indirectly to government. +The former embraces the state functionaries, the latter comprises +corporations.</p> + +<p>Although the state functionaries are not clearly differentiated, three +classes of such men have been recognized: chiefs, policemen or soldiers, +and young men or "the common people." The chiefs are the +civil and religious leaders of the masses; the policemen are the servants +of the chiefs; the young men are such as have not distinguished +themselves in war or in any other way. These last have no voice in +the assembly, which is composed of the chiefs alone. Among the +Omaha there is no military class, yet there is a war element which is +regulated by the Elk gens. The ¢ixida gens and part of the Nika<hi rend="font-weight: bold">d</hi>aɔna +gens of the Ponka tribe are considered to be the warriors of the +tribe, though members of other gentes have participated in war. In +the Kansa tribe two gentes, the Large Hañga and the Small Hañga, +form the phratry connected with war, though warriors did not necessarily +belong to those gentes alone. In the Osage camping circle all +the gentes on the right side are war gentes, but the first and second, +reckoning from the van, are the soldiers or policemen; while all the +gentes camping on the left are associated with peace, though their first +and second gentes, reckoning from the van, are policemen or soldiers. +Among the Omaha both officers and warriors must be taken from the +class of "young men," as the chiefs are afraid to act as leaders in war; +and among both the Omaha and the Ponka the chiefs, being the civil +and religious leaders of the people, can not serve as captains, or even +as members, of an ordinary war party, though they may fight when +the whole tribe engages in war. Among the Dakota, however, chiefs +have led in time of war.</p> + +<p>Corporations among the Siouan tribes are minor organizations, indirectly +related to the government, though they do not constitute a part +of it. The Omaha, for instance, and perhaps other tribes of the family, +are organized into certain societies for religious, industrial, and other +ends. There are two kinds of societies, the brotherhoods and the +feasting organizations. The former are the dancing societies, to some +of which the physicians belong.</p> + +<pb n="215" /><anchor id="Pg215" /> + +<p>Social classes are undifferentiated. Any man can win a name and +rank in the section, gens, phratry, tribe, or nation by bravery in war or +by generosity in the bestowal of presents and the frequent giving of +feasts. While there are no slaves among the Siouan tribes, there are +several kinds of servants in civil, military, and religious affairs.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE DAKOTA TRIBES</head> + +<p></p> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>DESIGNATION AND MODE OF CAMPING</head> + +<p>The Dakota call themselves Otceti cakowi<hi rend="vertical-align: super">n</hi> (Oćeti śakowiɳ<note place="foot"><p>Wherever in this paper there is a double notation of a Dakota name the former is expressed in the +alphabet of the Bureau of Ethnology and the latter in that of Dr S.R. Riggs, author of the memoirs +in Contributions to North American Ethnology, vols. VII and IX.</p></note>), The +Seven Fireplaces or Council-fires. This designation refers to their +original gentes, the Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Mdewakaɳ-toɳwaɳ), Waqpekute +(Waḣpe-kute), Waqpe-to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Waḣpetoɳwaɳ), Sisito<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Sisitoɳwaɳ), +Ihañk-to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Ihaɳktoɳwaɳ), Ihañk-to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>na (Ihaɳktoɳwaɳna), +and Tito<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Titoɳwaɳ). They camped in two sets of concentric circles, +one of four circles, consisting probably of the Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, +Waqpe-kute, Waqpe-to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> and Sisito<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>; and the other of three circles, +including the Ihañkto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, Ihañkto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>na, and Tito<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, as shown +by the dialectal resemblances and variations as well as by the relative +positions of their former habitats.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE MDEWAKANTONWAN" /> +<head>THE MDEWAKA<hi rend="vertical-align: super">N</hi>TO<hi rend="vertical-align: super">N</hi>WA<hi rend="vertical-align: super">N</hi></head> + +<p>The Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> were so called from their former habitat, Mdewaka<hi rend="vertical-align: super">n</hi>, +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 as 1703. The +Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> were the original Santee, but the white people, following +the usage of the Ihañkto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, Ihañkto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>na, and Tito<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, +now extend that name to the Waqpekute, Waqpeto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, and Sisito<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>. +The gentes of the Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> are as follows:<note place="foot"><p>S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p. xvi, 1852, and in Contributions +to North American Ethnology, vol. IX.</p></note></p> + +<p>1. Kiyuksa, Breakers (of the law or custom); so called because members +of this gens disregarded the marriage law by taking wives within +the gens.</p> + +<p>2. Qe-mini-tca<hi rend="vertical-align: super">n</hi> (Ḣe-mini-ćaɳ) or Qemnitca (Ḣemnića), literally, +"Mountain-water-wood;" so called from a hill covered with timber that +appears to rise out of the water. This was the gens of Red Wing, +whose village was a short distance from Lake Pepin, Minnesota.</p> + +<p>3. Kap'oja (Kap̣oźa), Not encumbered-with-much-baggage; "Light +Infantry." "Kaposia, or Little Crow's village," in Minnesota, in 1852.</p> + +<p>4. Maxa-yute-cni (Maġa-yute-'sni), Eats-no-geese.</p> + +<p>5. Qeyata-oto<hi rend="vertical-align: super">n</hi>we (Ḣeyata-otoɳwe), of-its-chief-Hake-wacte (Hake +waṡte); Qeyata-to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Ḣeyata-toɳwaɳ) of Reverend A.L. Riggs, Village-back-from-the-river.</p> + +<pb n="216" /><anchor id="Pg216" /> + +<p>6. Oyate-citca (Oyate ṡića), Bad nation.</p> + +<p>7. Ti<hi rend="vertical-align: super">n</hi>ta-oto<hi rend="vertical-align: super">n</hi>we (Tiɳta-otorɳwe), of Hake-wacte, or Ti<hi rend="vertical-align: super">n</hi>ta to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Tiɳtatoɳwaɳ) +of A.L. Riggs, Village on-the-prairie (tiɳta).</p> + +<p>These seven gentes still exist, or did exist as late as 1880.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE WAQPE-KUTE</head> + +<p>The name waqpe-kute is derived from waqpe (waḣpe), 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 names have not been recorded.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE WAQPE-TONWAN OR WAHPETON" /> +<head>THE WAQPE-TO<hi rend="vertical-align: super">N</hi>WA<hi rend="vertical-align: super">N</hi> OR WAHPETON</head> + +<p>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:</p> + +<figure url="images/image01.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 30.—Sisseton and Wahpeton camping circle.</head> +<figDesc>Illustration: FIG. 30.—Sisseton and Wahpeton camping circle.</figDesc></figure> + +<p>13. I<hi rend="vertical-align: super">n</hi>ya<hi rend="vertical-align: super">n</hi>-tceyaka-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Iɳyaɳ-ćeyaka-atoɳwaɳ), +Village-at-the-dam-or-rapids.</p> + +<p>14. Takapsin-to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>na (Takapsin-toɳwaɳna), +Village-at-the-shinny-ground.</p> + +<p>15. Wiyaka-otina, Dwellers-on-the-sand +(wiyaka).</p> + +<p>16. Oteqi-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Oteḣi-atoɳwaɳ),Village-in-the-thicket +(oteḣi).</p> + +<p>17. Wita-otina, Dwellers-on-the-island +(wita).</p> + +<p>18. Wakpa-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Wakpa-atoɳwaɳ), +Village-on-the-river.</p> + +<p>19. Tca<hi rend="vertical-align: super">n</hi>-kaxa-otina (Ćan-kaġa-otina), Dwellers-in-log (-huts?).</p> + +<p>The numbers prefixed to the names of these gentes denote their +respective places in the camping circle of the Sisseton and Wahpeton, +as shown in figure 30.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE SISITONWAN OR SISSETON" /> +<head>THE SISITO<hi rend="vertical-align: super">N</hi>WA<hi rend="vertical-align: super">N</hi> OR SISSETON</head> + +<p>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-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, Maniti, and +Keze as a third, and the Tizapta<hi rend="vertical-align: super">n</hi> and Okopeya as a fifth. When only +a part of the tribe journeyed together, the people camped in the following +manner: The Amdo-wapuskiyapi pitched their tents between the +west and north, the Wita-waziyata-otina between the north and east, +the Itokaq-tina between the east and south, and the Kap'oja between +the south and west. The following are the Sisseton gentes (figure 31):</p> + +<p>1. Wita-waziyata-otina, Village-at-the-north-island.</p> + +<pb n="217" /><anchor id="Pg217" /> + +<p>2. Ohdihe (from ohdiha<hi rend="vertical-align: super">n</hi>, to fall into an object endwise). This gens +is an offshoot of the Wita-waziyata-otina.</p> + +<p>3. Basdetce-cni (Basdeće-ṡni), Do-not-split (the body of a buffalo)-with-a-knife +(but cut it up as they please).</p> + +<p>4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaġa). These +are an offshoot of the Basdetce-cni.</p> + +<p>5. Kaqmi-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Kalimi-atoɳwaɳ), Village-at-the-bend (kalimin).</p> + +<p>6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot +of the Kaqmi-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>.</p> + +<p>7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-ato<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>.</p> + +<p>8. Tca<hi rend="vertical-align: super">n</hi>-kute (Ćaɳ kute), Shoot-in-the-woods (among the deciduous +trees); a name of derision. These people, according to Ashley, resemble +the Keze, whom he styles a "cross clan."</p> + +<p>9. Ti-zapta<hi rend="vertical-align: super">n</hi> (Ti-zaptaɳ), Five-lodges.</p> + +<p>10. Okopeya, In-danger. An offshoot of the Ti-zapta<hi rend="vertical-align: super">n</hi>.</p> + +<p>11. Kap'oja (Kapoźa), Those-who-travel-with-light-burdens. (See +number 3 of the Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>.)</p> + +<p>12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders +(amdo)-to-dry-it +(wapuskiya)-during-the-hunt.</p> + +<figure url="images/image02.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 31.—Sisseton camping circle.</head> +<figDesc>Illustration: FIG. 31.—Sisseton camping circle.</figDesc></figure> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE IHANKTONWAN OR YANKTON" /> +<head>THE IHAÑKTO<hi rend="vertical-align: super">N</hi>WA<hi rend="vertical-align: super">N</hi> OR YANKTON</head> + +<p>The Yankton and Yanktonai speak the +Yankton dialect, which has many words +in common with the Teton.</p> + +<p>In 1878 Walking Elk wrote the names +of the Yankton gentes in the following +order: 1, Tca<hi rend="vertical-align: super">n</hi>-kute (Ćaɳ kute), Shoot-in-the-woods; +2, Tcaxu (Ćaġu), Lights or +lungs; 3, Wakmuha-oi<hi rend="vertical-align: super">n</hi> (Wakmuha oiɳ),Pumpkin-rind-earring; 4, Ihaisdaye, +Mouth-greasers; 5, Watceu<hi rend="vertical-align: super">n</hi>pa (Waćeuɳpa), Roasters; 6, Ikmu<hi rend="vertical-align: super">n</hi> +(Ikmuɳ), An animal of the cat kind (lynx, panther, or wildcat); 7, +Oyate-citca (Oyate-ṡiċa), Bad-nation; 8, Wacitcu<hi rend="vertical-align: super">n</hi>-tci<hi rend="vertical-align: super">n</hi>tca (Waṡićaɳ-ćiɳċa) +(a modern addition), Sons-of-white-men, the "Half-blood band." +But in 1891 Reverend Joseph W. Cook, who has been missionary to +the Yankton since 1870, obtained from several men the following order +of gentes (ignoring the half-bloods): On the right side of the circle +were, 1, Iha isdaye; 2, Wakmuha-oi<hi rend="vertical-align: super">n</hi>; 3, Ikmu<hi rend="vertical-align: super">n</hi>. On the left side of +the circle were, 4, Watceu<hi rend="vertical-align: super">n</hi>pa; 5, Tca<hi rend="vertical-align: super">n</hi>-kute; 6, Oyate-citca; and, 7, +Tcaxu.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE IHANKTONWANNA OR YANKTONAI" /> +<head>THE IHAÑKTO<hi rend="vertical-align: super">N</hi>WA<hi rend="vertical-align: super">N</hi>NA OR YANKTONAI</head> + +<p>The Yanktonai are divided into the Upper and Lower Yanktonai, +the latter being known as the Huñkpatina, Those-camping-at-one-end +(or "horn")-of-the-tribal-circle.</p> + +<pb n="218" /><anchor id="Pg218" /> + +<p>The Upper Yanktonai geutes are as follows: 1, Tca<hi rend="vertical-align: super">n</hi>-ona (Ćaɳ ona), +Shoot-at-trees, or Wazi-kute, Shooters-among-the-pines; from these the +Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition +(as a lean animal or a poor man). 3, Cikcitcena (Ṡikṡićena), Bad-ones-of-different-sorts. +4, Bakiho<hi rend="vertical-align: super">n</hi> (Bakihoɳ), Gash-themselves-with-knives. +5, Kiyuksa, Breakers (of the law or custom); see Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> +gens number 1. 6, Pa-baksa, Cut-heads; some of these are on Devils +Lake reservation, North Dakota. 7, Name forgotten.</p> + +<p>The following are the gentes of the Lower Yanktonai, or Huñkpatina: +1, Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. +2, Gŭ<hi rend="vertical-align: super">n</hi>-iktceka (Ṡuɳ ikćeka), Common dogs. 3, Taquha-yuta (Taḣuha-yuta), +Eat-the-scrapings-of-hides. 4, Sa<hi rend="vertical-align: super">n</hi>-ona (Saɳ-ona), Shot-at-some-white-object; +this name originated from killing an albino buffalo; a +Huñkpapa chief said that refugees or strangers from another tribe +were so called. 5, Iha-ca (Iha-ṡa), Red-lips. 6, Ite-xu (Ite-ġu), Burned-face. +7, Pte-yute-cni (Pte-yute-ṡni), Eat-no-buffalo-cows.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE TITONWAN OR TETON" /> +<head>THE TITO<hi rend="vertical-align: super">N</hi>WA<hi rend="vertical-align: super">N</hi> OR TETON</head> + +<p></p> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>TRIBAL DIVISIONS</head> + +<p>The Teton are divided into seven tribes, which were formerly gentes. +These are the Sitca<hi rend="vertical-align: super">n</hi>xu (Sićanġu), Itaziptco (Itazipćo), Siha-sapa, Minikooju +(Minikooźu), Oohe-no<hi rend="vertical-align: super">n</hi>pa (Oohe-noɳpa), Oglala, and Huñkpapa.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE SITCANXU" /> +<head>THE SITCA<hi rend="vertical-align: super">N</hi>XU</head> + +<p>The Sitca<hi rend="vertical-align: super">n</hi>xu, Bois Brulés or Burned Thighs, are divided locally into +(1) Qeyata-witcaca (Ḣeyata wićaṡa), People-away-from-the-river, the +Highland or Upper Brulé, and (2) the Kud (Kuta or Ku<hi rend="vertical-align: super">n</hi>ta)-witcaca, +the Lowland or Lower Brulé. The Sitca<hi rend="vertical-align: super">n</hi>xu are divided socially into +gentes, of which the number has increased in recent years. The following +names of their gentes were given to the author in 1880 by +Tatañka-waka<hi rend="vertical-align: super">n</hi>, Mysterious Buffalo-bull: 1, Iyak'oza (Iyaḳoza), Lump +(or wart)-on-a-horse's-leg. 2, Tcoka-towela (Ćoka-towela), Blue-spot-in-the-middle. +3, Ciyo-tañka (Ṡiyo-taɳka), Large grouse or prairie chicken. +4, Ho-mna, Fish-smellers. 5, Ciyo-subula (Ṡiyo-subula), Sharp-tail +grouse. 6, Ka<hi rend="vertical-align: super">n</hi>xi-yuha (Kaɳġi-yuha), Raven keepers. 7, Pispiza-witcaca +(Pispiza-wićaṡa), Prairie-dog people. 8, Walexa-u<hi rend="vertical-align: super">n</hi>-woha<hi rend="vertical-align: super">n</hi> (Waleġa uɳ +wohaɳ), Boil-food-with-the-paunch-skin (waleġa). 9, Watceu<hi rend="vertical-align: super">n</hi>pa (Waćeuɳpa), +Roasters. 10, Cawala (Ṡawala), Shawnee; the descendants of a +Shawnee chief adopted into the tribe. 11, Ihañkto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> (Ihaɳktoɳwaɳ), +Yankton, so called from their mothers, Yankton women; not an original +Sitca<hi rend="vertical-align: super">n</hi>xu gens. 12, Naqpaqpa (Naḣpaḣpa), Take-down (their)-leggings +(after returning from war). 13, Apewa<hi rend="vertical-align: super">n</hi>-tañka (Apewaɳ taɳka), +Big manes (of horses).</p> + +<p>In 1884 Reverend W.J. Cleveland sent the author the accompanying +diagram (figure 32) and the following list of Sitca<hi rend="vertical-align: super">n</hi>xu gentes, containing +names which he said were of very recent origin; 1, Sitca<hi rend="vertical-align: super">n</hi>xu<pb n="219" /><anchor id="Pg219" /> +proper. 2, Kak'exa (Kakeġa),Making-a-grating-sound. 3a, Hi<hi rend="vertical-align: super">n</hi>ha<hi rend="vertical-align: super">n</hi>-cŭ<hi rend="vertical-align: super">n</hi>-wapa +(Hiɳhaɳ-ṡun-wapa), Toward-the-owl-feather. 3b, Cŭñikaha-napi<hi rend="vertical-align: super">n</hi> +(Ṡuɳkaha napiɳ), Wears-a-dogskin-around-the-neek, 4, Hi-ha ka<hi rend="vertical-align: super">n</hi>ha<hi rend="vertical-align: super">n</hi>ha<hi rend="vertical-align: super">n</hi> +wi<hi rend="vertical-align: super">n</hi> (Hi-ha kaɳhaɳhaɳ wiɳ), Woman (wiɳ) -the-skin (ha) -of-whose-teeth +(hi) -dangles (kaɳhaɳhaɳ). 5, Hŭñku-wanitca (Huɳku-wanića), +Without-a-mother. 6, Miniskuya-kitc'u<hi rend="vertical-align: super">n</hi> (Miniskuya kićuɳ), Wears +salt. 7a, Kiyuksa, Breaks-or-cuts-in-two-his-own (custom, etc; probably +referring to the marriage law; see Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> gens number +1). 7b, Ti-glabu, Drums-iu-his-own-lodge. 8, Watceŭ<hi rend="vertical-align: super">n</hi>pa (Waćeuɳpa), +Boasters. 9, Wagluqe (Wagluḣe), Followers, commonly called loafers; +A.L. Riggs thinks the word means "in-breeders." 10, Isa<hi rend="vertical-align: super">n</hi>yati +(Isaɳyati), Santee (probably derived from the Mdewaka<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>). 11, +Wagmeza-yuha, Has corn. 12a, Walexa-o<hi rend="vertical-align: super">n</hi>-woha<hi rend="vertical-align: super">n</hi> (Waleġa-oɳ-wohaɳ), +Boils-with-the-paunch-skin. 12b, Waqna (Waḣna), Snorts. 13, Oglala-itc'itcaxa +(Oglala-ićićaġa), Makes-himself-an-Oglala. 14, Tiyotcesli +(Tiyoćesli), Dungs-in-the-lodge. 15, Wajaja (Waźaźa), Osage (?). 16, +Ieska-tci<hi rend="vertical-align: super">n</hi>tca (Ieska-ćiɳća), Interpreter's +sons; "half-bloods." 17, Ohe-no<hi rend="vertical-align: super">n</hi>pa +(Ohe-noɳpa), Two boilings or kettles. +18, Okaxa-witcaca (Okaġa-wićaṡa), +Man-of-the-south.</p> + +<figure url="images/image03.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 32.—Sitca<hi rend="vertical-align: super">n</hi>xu camping circle.</head> +<figDesc>Illustration: FIG. 32.—Sitca<hi rend="vertical-align: super">n</hi>xu camping circle.</figDesc></figure> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE ITAZIPTCO</head> + +<p>The Itaziptco (Itazipćo), in full, Itazipa-tcoda<hi rend="vertical-align: super">n</hi> +(Itazipa-ćodaɳ), Without-bows +or Sans Arcs, had seven gentes, +according to Waanata<hi rend="vertical-align: super">n</hi> or Charger, in +1880 and 1884: 1, Itaziptco-qtca (Itazipćo-ḣća), +Real Itaziptco, also called +Mini-cala (Mini-ṡala), Red water. 2, +Cina-luta-oi<hi rend="vertical-align: super">n</hi> (Ṡina-luta-oiɳ), Scarlet-cloth-earring. 3, Woluta-yuta, +Eat-dried-venison (or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, +Wear (pieces-of) -metal-in-the-hair. 5, Tatañka-tcesli (Tataɳka-ćesli), +Dung-of-a-buffalo-bull. 6, Cikcitcela (Ṡikṡićela), Bad-ones-of-different-kinds. +7, Tiyopa-otca<hi rend="vertical-align: super">n</hi>nu<hi rend="vertical-align: super">n</hi>pa (Tiyopa-oćaɳnuɳpa), Smokes-at-the-entrance-to-the-lodge.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE SIHA-SAPA OR BLACKFEET</head> + +<p>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, +Ka<hi rend="vertical-align: super">n</hi>xi-cŭ<hi rend="vertical-align: super">n</hi>-pegnaka (Kaɳġi-ṡuɳ-pegnaka), Wears-raven-feathers-in-the-hair. +3, Glagla-hetca (Glagla-heća), Untidy, slovenly ("Too lazy to tie +their moccasins"). 4, Wajaje (Waźaźe; Kill Eagle's band; named affcer +Kill Eagle's father, who was a Wajaje of the Oglala tribe). 5, Hohe, +Asiniboin. 6, Wamnuxa-oin (Wamnuġa-oiɳ), Shell-ear-pendant. In +1884 Reverend H. Swift obtained the following from Waanata<hi rend="vertical-align: super">n</hi> or +Charger as the true list of Siha-sapa gentes: 1, Ti-zapta<hi rend="vertical-align: super">n</hi> (Ti-zaptaɳ),<pb n="220" /><anchor id="Pg220" /> +Five lodges. 2, Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. +4, Ka<hi rend="vertical-align: super">n</hi>xi-cŭ<hi rend="vertical-align: super">n</hi>-pegnaka (as above). 5, Wajaje (as above). 6, Wamnuxa-oi<hi rend="vertical-align: super">n</hi> +(as above). Mr Swift stated that there was no Siha-sapa division +called Glagla-hetca.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE MINIKOOJU</head> + +<p>In 1880 Tatañka-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 (Minikooźu), Minika<hi rend="vertical-align: super">n</hi>ye-woju (Minikaɳye-woźu), or Minneconjou +gentes. These were given in 1884, with numbers 4 and 9, +to Reverend H. Swift by No Heart (Ćaɳte-wanića): 1, Ŭñktce-yuta +(Uɳkće-yuta), Eat-dung. 2, Glagla-hetca (Glagla-heća), Slovenly. 3, +Cuñka-yute-cni (Ṡuɳka yute-ṡni), Eat-no-dogs. 4, Nixe-tañka (Niġe-taɳka), +Big-belly. 5, Wakpoki<hi rend="vertical-align: super">n</hi>ya<hi rend="vertical-align: super">n</hi> (Wakpokiɳyaɳ), Flies-along-the-creek +(wakpa). 6, I<hi rend="vertical-align: super">n</hi>ya<hi rend="vertical-align: super">n</hi>-ha-oi<hi rend="vertical-align: super">n</hi> (Iɳyan-h-oiɳ), Musselshell-earring. 7, +Cikcitcela (Ṡikṡićela), Bad-ones-of-different-sorts. 8, Wagleza-oi<hi rend="vertical-align: super">n</hi>, +Watersnake-earring. 9, Wa<hi rend="vertical-align: super">n</hi>-nawexa (Waɳ-naweġa), Broken-arrows. +The Wa<hi rend="vertical-align: super">n</hi>nawexa are nearly extinct.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE OOHE-NONPA OR TWO KETTLES" /> +<head>THE OOHE-NO<hi rend="vertical-align: super">N</hi>PA OR TWO KETTLES</head> + +<p>Of the Oohe-no<hi rend="vertical-align: super">n</hi>pa (Oohe-no<hi rend="vertical-align: super">n</hi>pa), 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-no<hi rend="vertical-align: super">n</hi>pa, Two-boilings. 2, Ma-waqota +(Ma-waḣota), Skin-smeared-with-whitish-earth.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE OGLALA</head> + +<p>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 (Tapiṡleća), +Spleen (of an animal). 3, Kiyuksa, Breaks-his-own (marriage +custom). 4, Wajaja (Waźaźa. See the Siha-sapa list of gentes). 5, +Ite-citca (Ite-ṡića), Bad-face, or Oglala-qtca (Oglala-ḣća), Real Oglala. +6, Oyuqpe (Oyuḣpe); identical with Oiyuqpe of the next list. 7, Wagluqe +(Wagluḣe). Followers or Loafers. These were probably the +earlier divisions of the Oglala, but by 1884 considerable segregation +had been accomplished, as shown by the following list furnished by +Reverend W.J. Cleveland: 1, Ite-citca (Ite-ṡića), Bad-face, under +Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, Payabyeya, Pushed-aside +(under Taṡuɳka-kokipapi, They-fear-even-his-horse; wrongly rendered +Man-afraid-of-his-horses). 3, Oyuqpe (Oyuḣpe), Thrown down +or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla (Pe-ṡla), +Baldhead. 6, Tceq-huha-to<hi rend="vertical-align: super">n</hi> (Ćeḣ-huha-toɳ), Kettle-with-legs. 7, +Wablenitca (Wablenića), Orphans. 8, Pe-cla-ptcetcela (Pe-ṡla-ptećela), +Short-baldhead. 9, Tacnahetca (Taṡnaheća), Gopher. 10, I-wayusota, +Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Waka<hi rend="vertical-align: super">n</hi> (Wakaɳ), +Mysterious. 12a, Iglaka-teqila (Iglaka-teḣila), Refuses-to-move-camp. +12b, Ite-citca, Bad-face (as number 1). 13, Ite-citca-eta<hi rend="vertical-align: super">n</hi>ha<hi rend="vertical-align: super">n</hi> +(Ite-ṡića-etaɳhaɳ), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa +(Zuzeća kiyaksa), Bit-the-snake-in-two. 15, Watceo<hi rend="vertical-align: super">n</hi>pa (Waće-oɳpa),<pb n="221" /><anchor id="Pg221" /> +Boasters. 16, Watcape (Waćape), Stabber. 17, Tiyotcesli +(Tiyoćesli), Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or +Loafers. 20, Oglala, Scattered-her-own. 21, Ieska-tci<hi rend="vertical-align: super">n</hi>tca (Ieska-ćinca), +Interpreter's sous, "Half-bloods."</p> + +<p>According to Mr Cleveland the whole Oglala tribe had two other +names, Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE HUNKPAPA" /> +<head>THE HUÑKPAPA</head> + +<p>The name Huñkpapa (sometimes corrupted into Uncpapa, Oncpapa, +etc), should be compared with the Yanktonai name Huñkpatina; both +refer to the huñkpa or ends of a tribal circle. A Huñkpapa man in +1880 gave the following as the names of the gentes: 1, Tcañka-oqa<hi rend="vertical-align: super">n</hi> +(Ćaɳka-oḣaɳ) Sore-backs (of horses), not the original name. 2, Tce-oqba +(Će-oḣba), in which tce (će) has either a vulgar meaning or is a +contraction of tceya (ćeya), to weep, and oqba (oḣba), sleepy. 3, +Tinazipe-citca (Tinazipe-ṡića), Bad-bows. +4, Talo-nap'i<hi rend="vertical-align: super">n</hi> (Talo-napiɳ), +Fresh-meat-necklace. 5, Kiglacka +(Kiglaṡka), Ties-his-own. 6, Tcegnake-okisela +(Ćegnake-okisela), Half-a-breechcloth. +7, Cikcitcela (Ṡikṡićela), +Bad-ones-of-different-sorts. 8, Waka<hi rend="vertical-align: super">n</hi> +(Wakaɳ), Mysterious. 9, Hŭ<hi rend="vertical-align: super">n</hi>ska-tca<hi rend="vertical-align: super">n</hi>tojuha +(Huɳska-ćaɳtoźuha), Legging-tobacco-pouch.</p> + +<figure url="images/image04.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 33.—Oglala camping circle.</head> +<figDesc>Illustration: FIG. 33.—Oglala camping circle.</figDesc></figure> + +<p>The real foundation for the totemic +system exists among the Dakota, as +well as among the other Siouan tribes +and the Iroquois, in the names of men often being taken from mythical +animals, but, in the opinion of Dr S.R. Riggs, the system was never +carried to perfection.</p> +</div> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>DAKOTA SOCIAL CUSTOMS</head> + +<p>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 has been described at +length by Dr Riggs.<note place="foot"><p>Contributions to North American Ethnology, vol. ix, pp. 195-202.</p></note></p> + +<p>While no political organization has been known to exist within the +historic period over the whole Dakota nation, the traditional alliance of +the "Seven Council-fires" is perpetuated in the common name Dakota, +signifying allied, friendly.</p> + +<p>Among the Dakota it is customary for the rank and title of chief to +descend from father to son, unless some other near relative is ambitious +and influential enough to obtain the place. The same is claimed also in +regard to the rank of brave or soldier, but this position is more dependent<pb n="222" /><anchor id="Pg222" /> +on personal bravery. While among the Omaha and Ponka a chief +can not lead in war, there is a different custom among the Dakota. +The Sisseton chief Standing Buffalo told Little Crow, the leader of the +hostile Santee in the Minnesota outbreak of 1862, that, having commenced +hostilities with the whites, he must fight it out without help +from him, and that, failing to make himself master of the situation, he +should not flee through the country of the Sisseton.</p> + +<p>Regarding chieftainship among the Dakota, Philander Prescott<note place="foot"><p>Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852.</p></note> says:</p> + +<quote rend="display"> +<p>The chieftainship is of modern date, there being no chiefs hefore the whites came. +The chiefs have little power. The chief's band is almost always a kin totem which +helps to sustain him. The chiefs have no votes in council; there the majority rules +and the voice of the chief is not decisive till then.</p> + +<p>On the death of a chief, the nearest kinsman in the right line is eligible. If there +are no kin, the council of the band can make a chief. Civil chiefs scarcely ever +make a war party.</p> +</quote> + +<p>The Dakota woman owns the tipi. If a man has more wives than +one, they have separate tipis, or they arrange to occupy different sides +of one. Sometimes the young man goes to live with his wife's kindred, +but in such matters there is no fixed rule. To purchase a wife was +regarded the most honorable form of marriage, though elopement was +sometimes resorted to.</p> +</div> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE ASINIBOIN</head> + +<p>The Asiniboin were originally part of the Wazi-kute gens of the +Yanktonai (Ihañkto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>na) Dakota. According to the report of E.T. +Denig to Governor I.I. Stevens,<note place="foot"><p>Manuscript in the archives of the Bureau of Ethnology.</p></note> "the Asiniboin call themselves Dakota, +meaning Our people." The Dakota style them Hohe, "rebels," but +Denig says the term signifies "fish eaters," and that they may have +been so called from the fact that they subsisted principally on fish while +in British territory.</p> + +<p>Lists of the gentes of this people have been recorded by Denig, Maximilian, +and Hayden, but in the opinion of the present writer they +need revision.</p> + +<p rend="text-align: center"><hi rend="font-style: italic">Asiniboin gentes</hi></p> + +<table rend="latexcolumns: 'p{2.5cm}|p{2.5cm}|p{2.5cm}'"> +<row> +<cell><hi rend="font-style: italic">Denig</hi></cell><cell><hi rend="font-style: italic">Maximilian</hi></cell><cell><hi rend="font-style: italic">Hayden</hi></cell> +</row> +<row> +<cell>We-che-ap-pe-nah, 60 lodges, under Les Yeux Gris</cell><cell>Itschcabinè, Les gens des filles.</cell><cell>Wi-ić-ap-i-naḣ, Girls' band.</cell> +</row> +<row> +<cell>E-an-to-ah, Stone Indians, the original appellation for the whole nation; 50 lodges, under Premier qui Voile.</cell> +<cell>Jatonabinè, Les gens des roches, the Stone Indians of the English. Call themselves "Eascab."</cell> +<cell>I'-an-to'-an. Either I<hi rend="vertical-align: super">n</hi>ya<hi rend="vertical-align: super">n</hi> to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, Stone Village or Ihankto<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi>, End village or Yankton. J.O.D.)</cell> +</row> +<row> +<cell>Wah-to-pan-ah, Canoe Indians, 100 lodges, under Serpent.</cell><cell>Otaopabinè, Les gens des canots.</cell><cell>Waḣ-to'-pap-i-naḣ</cell> +</row> +<pb n="223" /><anchor id="Pg223" /> +<row> +<cell>Wah-to-pah-han-da-toh, Old Gauché's gens, i.e., Those who row in canoes; 100 lodges, under Trembling Hand.</cell> +<cell>Watópachnato, Les gens de l'age.</cell> +<cell>Waḣ-to'-paḣ-an-da-to, Gens du Gauché or Left Hand.</cell> +</row> +<row> +<cell>Wah-ze-ah we-chas-ta, Northern People (so called because they came from the north in 1839); 60 lodges, under Le Robe de Vent.</cell> +<cell>O-see-gah (of Lewis and Clark, Discoveries, p. 43, 1806).</cell> +<cell>Waḣ-zi-ah, or To-kum-pi, Gens du Nord.</cell> +</row> +</table> + +<p>The following gentes have not been collated: Of Maximilian's list, +Otopachgnato, les gens du large, possibly a duplication, by mistake, of +Watopachnato, les gens de l'age; Tschantoga, les gens des bois; Tanin-tauei, +les gens des osayes; Chábin, les gens des montagnes. Of Hayden's +list, Min'-i-shi-nak'-a-to, gens du lac.</p> + +<p>The correct form in the Yankton dialect of the first name is Witci<hi rend="vertical-align: super">n</hi>ya<hi rend="vertical-align: super">n</hi>pina +(Wićiɳyaɳpina), girls; of the second, probably I<hi rend="vertical-align: super">n</hi>ya<hi rend="vertical-align: super">n</hi>to<hi rend="vertical-align: super">n</hi>wa<hi rend="vertical-align: super">n</hi> +(Iɳyaɳ toɳwaɳ); the third and fourth gentes derive their names from +the verb watopa, to paddle a canoe; the fifth is Waziya witcacta +(Waziya wićaṡta). Tschan in Tschantoga is the German notation of +the Dakota tca<hi rend="vertical-align: super">n</hi> (ćaɳ), tree, wood. Cha in Chábin is the German notation +of the Dakota word ḣe, a high ridge of hills, a mountain.</p> + +<p>In his report to Governor Stevens, from which the following information +respecting the Asiniboin is condensed, Denig used the term +"band" to denote a gens of the tribe, and "clans" instead of corporations, +under which latter term are included the feasting and dancing +societies and the orders of doctors, shamans, or theurgists.</p> + +<p>These bands are distinct and occupy different parts of the country, +although they readily combine when required by circumstances, such as +scarcity of game or an attack by a large body of the enemy.</p> + +<p>The roving tribes call no general council with other nations; indeed, +they are suspicious even of those with whom they have been at peace +for many years, so that they seldom act together in a large body. With +the exception of the Hidatsa, Mandau, and Arikara, who are stationary +and live in a manner together, the neighboring tribes are quite +ignorant of one another's government, rarely knowing even the names +of the principal chiefs and warriors.</p> + +<p>In all these tribes there is no such thing as hereditary rank. If a +son of a chief is wanting in bravery, generosity, or other desirable +qualities, he is regarded merely as an ordinary individual; at the same +time it is true that one qualification for the position of chief consists +in having a large number of kindred in the tribe or gens. Should +there be two or more candidates, equally capable and socially well connected, +the question would be decided on the day of the first removal +of the camp, or else in council by the principal men. In the former<pb n="224" /><anchor id="Pg224" /> +case, each man would follow the leader whom he liked best, and the +smaller body of Indians would soon adhere to the majority.</p> + +<p>Women are never acknowledged as chiefs, nor have they anything +to say in the council. A chief would be deposed for any conduct causing +general disgust or dissatisfaction, such as incest (marrying within +his gens) or lack of generosity. Though crime in the abstract would +not tend to create dissatisfaction with a chief, yet if he murdered, +without sufficient cause, one whose kindred were numerous, a fight +between the two bodies of kindred would result and an immediate +separation of his former adherents would ensue; but should the murdered +person be without friends, there would be no attempt to avenge +the crime, and the people would fear the chief only the more. To preserve +his popularity a chief must give away all his property, and he is +consequently always the poorest man in the band; but he takes care +to distribute his possessions to his own kindred or to the rich, from +whom he might draw in times of need.</p> + +<p>The duties of a leading chief are to study the welfare of his people, +by whom he is regarded as a father, and whom he addresses as his +children. He must determine where the camp should be placed and +when it should be moved; when war parties are advisable and of whom +they should be composed—a custom radically different from that of the +Omaha and Ponka,—and all other matters of like character. Power is +tacitly committed to the leading chief, to be held so long as he governs +to general satisfaction, subject, however, to the advice of the soldiers. +Age, debility, or any other natural defect, or incapacity to act, advise, +or command, would lead a chief to resign in favor of a younger man.</p> + +<p>When war is deemed necessary, any chief, soldier, or brave warrior +has the privilege of raising and leading a war party, provided he can +get followers. The powers of a warrior and civil chief may be united +in one person, thus differing from the Omaha and Ponka custom. The +leading chief may and often does lead the whole band to war; in fact, +it devolves on him to lead any general expedition.</p> + +<p>The Akitcita (Akićita), soldiers or guards (policemen), form an important +body among the Asiniboin as they do among the other Siouan +tribes. These soldiers, who are chosen from the band on account of +their bravery, are from 25 to 45 years of age, steady, resolute, and +respected; and in them is vested the power of executing the decisions +of the council. In a camp of 200 lodges these soldiers would number +from 50 to 60 men; their lodge is pitched in the center of the camp and +is occupied by some of them all the time, though the whole body is +called together only when the chief wishes a public meeting or when +their hunting regulations are to be decided. In their lodge all tribal +and intertribal business is transacted, and all strangers, both white +men and Indians, are domiciled. The young men, women, and children +are not allowed to enter the soldiers' lodge during the time that tribal +matters are being considered, and, indeed, they are seldom, if ever,<pb n="225" /><anchor id="Pg225" /> +seen there. All the choicest parts of meat and the tongues of animals +killed in hunting are reserved for the soldiers' lodge, and are furnished +by the young men from time to time. A tax is levied on the camp for +the tobacco smoked there, which is no small quantity, and the women +are obliged to furnish wood and water daily. This lodge corresponds in +some degree to the two sacred lodges of the Hañga gens of the Omaha.</p> + +<p>Judging from the meager information which we possess concerning +the Asiniboin kinship system, the latter closely resembles that of the +Dakota tribes, descent being in the male line. After the smallpox +epidemic of 1838, only 400 thinly populated lodges out of 1,000 +remained, relationship was nearly annihilated, property lost, and but +few, the very young and very old, were left to mourn the loss. Remnants +of bands had to be collected and property acquired, and several +years elapsed ere the young people were old enough to marry.</p> + +<p>The names of the wife's parents are never pronounced by the husband; +to do so would excite the ridicule of the whole camp. The husband +and the father-in-law never look on each other if they can avoid it, nor +do they enter the same lodge. In like manner the wife never addresses +her father-in-law.</p> + +<p>A plurality of wives is required by a good hunter, since in the labors +of the chase women are of great service to their husbands. An Indian +with one wife can not amass property, as she is constantly occupied in +household labors, and has no time for preparing skins for trading. The +first wife and the last are generally the favorites, all others being +regarded as servants. The right of divorce lies altogether with the +husband; if he has children by his wife, he seldom puts her away. +Should they separate, all the larger children—those who require no +further care—remain with the father, the smaller ones departing with +the mother. When the women have no children they are divorced +without scruple.</p> + +<p>After one gets acquainted with Indians the very opposite of taciturnity +exists. The evenings are devoted to jests and amusing stories +and the days to gambling. The soldiers' lodge, when the soldiers are not +in session, is a very theater of amusement; all sorts of jokes are made +and obscene stories are told, scarcely a woman in the camp escaping +the ribaldry; but when business is in order decorum must prevail.</p> + +<p>The personal property of these tribes consists chiefly of horses. +Possession of an article of small value is a right seldom disputed, if the +article has been honestly obtained; but the possession of horses being +almost the principal object in life of an Indian of the plains, the retention +of them is a matter of great uncertainty, if he has not the large force +necessary to defend them. Rights to property are based on the method +of acquirement, as (1) articles found; (2) those made by themselves +(the sole and undisputed property of the makers); (3) those stolen from +enemies, and (4) those given or bought. Nothing is given except with<pb n="226" /><anchor id="Pg226" /> +a view to a gift in return. Property obtained by gambling is held by +a very indefinite tenure.</p> + +<p>Murder is generally avenged by the kindred of the deceased, as +among the Omaha and Ponka. Goods, horses, etc, may be offered to +expiate the crime, when the murderer's friends are rich in these things, +and sometimes they are accepted; but sooner or later the kindred of +the murdered man will try to avenge him. Everything except loss of +life or personal chastisement can be compensated among these Indians. +Rape is nearly unknown, not that the crime is considered morally wrong, +but the punishment would be death, as the price of the woman would +be depreciated and the chances of marriage lessened. Besides, it would +be an insult to her kindred, as implying contempt of their feelings and +their power of protection. Marriage within the gens is regarded as +incest and is a serious offense.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE OMAHA</head> + +<p>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 Weji<hi rend="vertical-align: super">n</hi>cte was the +tent of war, those of the Hañga were +the tents associated with the buffalo +hunt and the cultivation of the soil. +The diameter of the circle (figure 34) +represents the road traveled by the +tribe when going on the buffalo hunt, +numbers 1 and 10 being the gentes +which were always in the van. The +tribe was divided into half tribes, each +half tribe consisting of five gentes. +The sacred tents of the Omaha and all +the objects that were kept in them +are now in the Peabody Museum of Archaeology and Ethnology at +Cambridge, Massachusetts.</p> + +<figure url="images/image05.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 34.—Omaha camping circle.</head> +<figDesc>Illustration: FIG. 34.—Omaha camping circle.</figDesc></figure> + +<p>The two groups of gentes forming the half tribes or phratries, sometimes +composed of subgentes or sections, are as follows:</p> + +<p><hi rend="font-style: italic">Hañgacenu gentes</hi>—1, Weji<hi rend="vertical-align: super">n</hi>cte, Elk. 2, Iñke-sabĕ, Black shoulder, +a Buffalo gens; the custodian of the real pipes of peace. 3, Hañga or +Ancestral, a Buffalo gens; the regulator of all the so-called pipes of +peace and keeper of two sacred tents. 4, ¢atada, meaning uncertain; +in four subgentes: <hi rend="font-style: italic">a</hi>, Wasabe hit`ajĭ, Touch-not-the-skin-of-a-black-bear; +<hi rend="font-style: italic">b</hi>, Wajiñga ¢atajĭ, Eat-no-small-birds; Bird people; <hi rend="font-style: italic">c</hi>, ʇe-<hi rend="font-weight: bold">d</hi>a it`ajĭ, +Touch-no-buffalo-head; Eagle people; <hi rend="font-style: italic">d</hi>, ʞe-`i<hi rend="vertical-align: super">n</hi>, Carry-a-turtle-on-the-back; +Turtle people. 5, ʞa<hi rend="vertical-align: super">n</hi>ze, Wind people.</p> + +<p><hi rend="font-style: italic">Ictasanda gentes</hi>—6, Ma<hi rend="vertical-align: super">n</hi>¢iñka-gaxe, Earth-lodge-makers; coyote and +wolf people. 7, ʇe-sĭnde, Buffalo-tail; a Buffalo-calf people. 8, ʇa-<hi rend="font-weight: bold">d</hi>a, +Deer-head; Deer people. 9, Iñg¢e-jide, Red dung; a Buffalo-calf gens.<pb n="227" /><anchor id="Pg227" /> +10, Icta-sanda, meaning uncertain ("gray eyes"?), said to refer to the +effect of lightning on the eyes. This last gens consists of Thunder and +Reptile people.</p> + +<p>The Iñke-sabĕ formerly consisted of four subgentes. When the +gens met as a whole, the order of sitting was that shown in figure 35. +In the tribal circle the Wa¢igije camped next to the Hañga gens, and +the other Iñke-sabĕ people came next to the Weji<hi rend="vertical-align: super">n</hi>cte; but in the gentile +"council fire" the first became last and the last first.</p> + +<p>The Ieki¢ĕ or Criers.</p> + +<p>The Naq¢eit`a-bajĭ, Those-who-touch-no-charcoal.</p> + +<p>The three subgentes here named sat on the same side of fireplace.</p> + +<p>The Hañga formerly had four subgeutes, but two of them, the Wa¢iita<hi rend="vertical-align: super">n</hi> +or Workers, and the Ha-ʇu-it`ajĭ, Touches-no-green(-corn)-husks, are +extinct, the few survivors having joined the other subgentes. The +remaining subgentes are each called by several names: 1, ʇcsa<hi rend="vertical-align: super">n</hi>ha-ʇa¢ica<hi rend="vertical-align: super">n</hi>, +pertaining to the sacred skin of an albino buffalo cow, or +Wacabe, Dark buffalo; or Hañga-qti, real +Hañga; or ʇe-¢eze-¢atajĭ, Do-not-eat-buffalo-tongues. +2, Ja<hi rend="vertical-align: super">n</hi>ha-ʇa¢ica<hi rend="vertical-align: super">n</hi>, pertaining +to the sacred (cottonwood) bark; or +Waq¢exe-a¢i<hi rend="vertical-align: super">n</hi>, Keeps-the-"spotted-object" +(the sacred pole); or Ja<hi rend="vertical-align: super">n</hi>-waqube-a¢i<hi rend="vertical-align: super">n</hi>, +Keeps-the-sacred-or-mysterious-wood +(pole); or ʇa-waqube-¢atajĭ, Does-not-eat-the-sacred +(mysterious)-buffalo-sides; or +Mi<hi rend="vertical-align: super">n</hi>xa-sa<hi rend="vertical-align: super">n</hi>-¢atajĭ-kĭ <hi rend="font-weight: bold">P</hi>eta<hi rend="vertical-align: super">n</hi>-¢atajĭ, Eat-no-geese-or-swans-or-cranes.</p> + +<figure url="images/image06.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 35.—Iñke-sabĕ gentile assembly. A, +The Wa¢igije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. +B, The Wata<hi rend="vertical-align: super">n</hi>zi-jide-¢atajĭ, +Those-who-eat-no-red-corn.</head> +<figDesc>Illustration: FIG. 35.—Iñke-sabĕ gentile assembly. A, +The Wa¢igije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. +B, The Wata<hi rend="vertical-align: super">n</hi>zi-jide-¢atajĭ, +Those-who-eat-no-red-corn.</figDesc></figure> + +<p>In the tribal circle the Wacabe camped +next to the Iñke-sabĕ, and the Waqe¢xe-aci<hi rend="vertical-align: super">n</hi> +were next to the Wasabe-hit`ajĭ subgens +of the ¢atada; but in the Hañga +gentile assembly the positions were reversed, +the Wacabe sitting on the right side of the fire and the +Waq¢exe-a¢i<hi rend="vertical-align: super">n</hi> on the left.</p> + +<p>The Wasabe-hit`ajĭ subgens of the ¢atada was divided into four sections: +Black-bear, Raccoon, Grizzly-bear, and Porcupine. The only +survivors are the Black-bear and Raccoon (Singers).</p> + +<p>The Wajiñga ¢atajĭ subgens was divided into four sections: 1, Hawk +people, under the chief Standing Hawk (now dead). 2, Blackbird people, +under the chief Waji<hi rend="vertical-align: super">n</hi>a-gahiga. B, Starling or Thunder people. 4, +Owl and Magpie people.</p> + +<p>The ʞa<hi rend="vertical-align: super">n</hi>ze gens was divided into at least two subgentes, the Keepers +of the pipe and the Wind people. Lion, of the Deer-head gens, said +that there were four subgentes, but this was denied in 1882 by Two +Crows of the Hañga gens.</p> + +<pb n="228" /><anchor id="Pg228" /> + +<p>The Ma<hi rend="vertical-align: super">n</hi>¢iñka-gaxe subgentes, as given by Lion, were: 1, +Coyote and Wolf people. 2, I<hi rend="vertical-align: super">n</hi>`ĕ-waqube-a¢i<hi rend="vertical-align: super">n</hi>, Keepers-of-the-mysterious-stones. +3, Niniba-t`a<hi rend="vertical-align: super">n</hi>, Keepers-of-the-pipe. 4, Mi<hi rend="vertical-align: super">n</hi>xa-sa<hi rend="vertical-align: super">n</hi>-wet`ajĭ. +Touch(es)-not-swans. Cañge-skă, White Horse, chief of the Ma<hi rend="vertical-align: super">n</hi>¢iñ-ka-gaxe +(in 1878-1880) named three subgentes, thus: 1, Qube, Mysterious +person, a modern name (probably including the Miʞasi and I<hi rend="vertical-align: super">n</hi>`ĕ-waqube-a¢i<hi rend="vertical-align: super">n</hi>, +and certainly consisting of the descendants of the chief Wa-jiñga-sabe +or Blackbird). 2, Niniba-t`a<hi rend="vertical-align: super">n</hi>. 3, Mi<hi rend="vertical-align: super">n</hi>xa-sa<hi rend="vertical-align: super">n</hi>-wet`ajĭ.</p> + +<p>The ʇa-<hi rend="font-weight: bold">d</hi>a were divided into four parts: 1, Niniba-t`a<hi rend="vertical-align: super">n</hi>, Keepers-of-the-pipe, +under Lion. 2, Naq¢e-it`ajĭ, Touches-no-charcoal, under Boy +Chief. 3, Thunder-people, under Pawnee Chief. 4, Deer-people, under +Sinde-xa<hi rend="vertical-align: super">n</hi>xa<hi rend="vertical-align: super">n</hi> (Deer's-)tail-shows-red-at-intervals (-as-it-bounds-away).</p> + +<p>The Ictasanda gens also was in four parts: 1, Niniba-t`a<hi rend="vertical-align: super">n</hi>, Keepers-of-the-pipe. +2, Real Ictasanda people, (Numbers 1 and 2 were consolidated +prior to 1880.) 3, Waceta<hi rend="vertical-align: super">n</hi> or Reptile people, sometimes called +Keepers-of-the-claws-of-a-wildcat. 4, Real Thunder people, or Those-who-do-not-touch-a-clamshell, +or Keepers-of-the-clamshell-and-the-tooth-of-a-black-bear.</p> + +<p>The social organization of the Omaha +has been treated at length by the author +in his paper on Omaha Sociology.<note place="foot"><p>Third Annual Report of the Bureau of Ethnology, 1881-82.</p></note></p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE PONKA</head> + +<p>The Ponka tribal circle was divided +equally between the Tci<hi rend="vertical-align: super">n</hi>ju 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.</p> + +<figure url="images/image07.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 36.—Ponka camping circle.</head> +<figDesc>Illustration: FIG. 36.—Ponka camping circle.</figDesc></figure> + +<p>Tci<hi rend="vertical-align: super">n</hi>ju half-tribe—Thunder or Fire phratry: Gens 1, Hisada, Legs-stretched-ont-stiff +(refers to a dead quadruped); Thunder people. Gens +2, Touch-not-the-skin-of-a-black-bear. Wind-makers or War phratry: +Gens 3, ¢ixida, Wildcat (in two subgentes: 1, Sinde-ag¢ĕ, Wears-tails, +i.e., locks of hair; Naq¢e-it`ajĭ, Does-not-touch-charcoal; and Wascʇu-it`ajĭ, +Does-not-tonch-verdigris. 2, Wami-it`ajĭ, Does-not-touch-blood). +Gens 4, Nika-<hi rend="font-weight: bold">d</hi>a-ɔna, "Bald human-head;" Elk people (in at least three +subgentes: 1, ʇe-sĭnde-it`ajĭ, Does-not-touch-a-buffalo-tail; 2, ʇe ¢eze +¢atajĭ, Does-not-eat-buffalo-tongues; 3, ʇaqti kĭ A<hi rend="vertical-align: super">n</hi>pa<hi rend="vertical-align: super">n</hi> ¢atajĭ, Does-not-eat-deer-and-elk).</p> + +<p>Wajaje half-tribe—Earth phratry: Gens 5, Maʞa<hi rend="vertical-align: super">n</hi>, Medicine, a buffalo +gens, also called ʇe-sĭnde it`ajĭ, Does-not-touch-buffalo-tails (in +two subgentes: 1, Real Ponka, Keepers-of-a-sacred-pipe; 2, Gray +Ponka). Gens 6, Wacabe, Dark buffalo (in two subgentes: 1,<pb n="229" /><anchor id="Pg229" /> +Buffalo tail, or,ʇe-¢eze ¢atajĭ, Does-not-eat-buffalo-tongues, or ʇe-jiñga +¢atajĭ, Does-not-eat-a-very-young-buffalo-calf; 2, ʇe-<hi rend="font-weight: bold">d</hi>a it`ajĭ, Does-not-touch-a-buffalo-head +or skull). Water phratry (?): Gens 7, Wajaje, +Osage (in two subgentes at present: 1, Dark Osage, Keepers-of-a-sacred-pipe, +or Waseʇu-it`ajĭ, Does-not-touch-verdigris, or Naq¢e-it`ajĭ, +Does-not-touch-charcoal; 2, Gray Osage, or Wĕs`ă wet`ajĭ, Does-not-touch-serpents; +3, Necta, an Owl subgens, now extinct). Gens 8, Nuqe, +Reddish-yellow buffalo (miscalled Nuxe, Ice). Subgentes uncertain, but +there are four taboo names: Does-not-touch-a-Buffalo-head (or skull), +Does-not-touch-a-buffalo-calf, Does-not-touch-the-yellow-hide-of-a-buffalo-calf, +and Does-not-eat-buffalo-tongues.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE QUAPAW OR KWAPA</head> + +<p>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 names are known +to all the tribe: 1, Uʞa'qpa-qti, Real Kwapa; 2, Ti'-u-a'-d¢i-ma<hi rend="vertical-align: super">n</hi> +(Toriman), Ti'-u-a-d¢i' ma<hi rend="vertical-align: super">n</hi> (of Mrs Stafford); 3, U-zu'-ti-u'-wĕ (Southois, +etc). The fourth was Ta<hi rend="vertical-align: super">n</hi>'wa<hi rend="vertical-align: super">n</hi> ji'ʞa, Small village. Judging from analogy +and the fact that the fifth village, Imaha, was the farthest up +Arkansas river, that village name must have meant, as did the term +Omaha, the upstream people.</p> + +<p>The following names of Kwapa gentes were obtained chiefly from +Alphonsus Vallière, a full-blood Kwapa, who assisted the author at +Washington, from December, 1890, to March, 1891:</p> + +<p>Na<hi rend="vertical-align: super">n</hi>'pa<hi rend="vertical-align: super">n</hi>ta, a Deer gens; O<hi rend="vertical-align: super">n</hi>phŭ<hi rend="vertical-align: super">n</hi> enikaciʞa, the Elk gens; Qid¢ +e'nikaci'ʞa, the Eagle gens; Wajiñ'ʞa enikaci'ʞa, the Small-bird gens; +Hañ'ʞa e'nikaci'ʞa, the Hañ'ʞa or Ancestral gens; Wasa' e'nikaci'ʞa, +the Black-bear gens; Ma<hi rend="vertical-align: super">n</hi>tu' e'nikaci'ʞa, the Grizzly-bear (?) gens; Te +e'nikaci'ʞa, the Buffalo gens (the ordinary buffalo); Tuqe'-nikaci'ʞa, +the Reddish-yellow Buffalo gens (answering to Nuqe of the Ponka, +Yuqe of the Kansa, ¢uqe of the Osage); Jawe' nikaci'ʞa, the Beaver +gens; Hu i'nikaci'ʞa, the Fish gens; Mika'q`e ni'kaci'ʞa, the Star gens; +Pe'ta<hi rend="vertical-align: super">n</hi> e'nikaci'ʞa, the Crane gens; Cañʞe'-nikaci'ʞa, the Dog (or +Wolf?) gens; Wakan'ʇă e'nikaci'ʞa, the Thunder-being gens; Ta<hi rend="vertical-align: super">n</hi>d¢a<hi rend="vertical-align: super">n</hi>' +e'nikaci'ʞa or Ta<hi rend="vertical-align: super">n</hi>'d¢a<hi rend="vertical-align: super">n</hi> tañ'ʞa e'nikaci'ʞa, the Panther or Mountain-lion +gens; Ke-ni'kaci'ʞa, the Turtle gens; Wĕs`ă e'nikaci'ʞa, the Serpent +gens; Mi e'nikaci'ʞa, the Sun gens. Vallière was unable to say +on which side of the tribal circle each gens camped, but he gave the +personal names of some members of most of the gentes.</p> + +<p>On visiting the Kwapa, in the northeastern corner of Indian Territory, +in January, 1894, the author recorded the following, with the assistance +of Mrs Stafford, a full-blood Kwapa of about 90 years of age: Among<pb n="230" /><anchor id="Pg230" /> +the Hañka gentes are the Hañ'ʞa tañʞa, Large Hañʞa or Ma<hi rend="vertical-align: super">n</hi>cka' +e'nikaci'ʞa, Crawfish people; Wajiñʞa e'nikaci'ʞa, Small-bird people; +Jiñ'ʞa e'nikaci'ʞa, Small-bird people; Te ni'kaci'ʞa, Buffalo people, or +Hañ'ʞa ji'ʞa, Small Hañʞa; A<hi rend="vertical-align: super">n</hi>'pa<hi rend="vertical-align: super">n</hi> e'nikaci'ʞa, Elk people; Qid¢a' +e'nikaci'ʞa, Eagle people; Tuqe'-nikaci'ʞa, Reddish-yellow Buffalo +people; and Cañʞe'-nikaci'ʞa, Dog (or Wolf?) people. Mrs Stafford +knew that five gentes were not on the Hañʞa side, three of them, Hu +i´'nikaci'ʞa, Fish people, Ni'kia'ta (meaning unknown), and Ke-ni'kaci'ʞa, +Turtle people, being on the same side; Ma<hi rend="vertical-align: super">n</hi>tu' e'nikaci'ʞa, Lion +people; and Ti'ju (answering to the Osage Tsiɔu, the Kansa Tciju, and +the Ponka Tci<hi rend="vertical-align: super">n</hi>ju), meaning not obtained, which last is extinct. Mrs +Stafford could not tell on which side camped any of the following +gentes given by Vallière: Maqe, Wĕs`ă, Wasa, Jawe, Mikaq`e, Mi, etc. +The only persons capable of giving the needed information are among +those Kwapa who reside on Osage reservation. According to George +Redeagle and Buffalo Calf, two full-blood Quapaw, the Maqe-nikaci'ʞa, +Upper World people, were identical +with the Wakanʇa e'nikaci'ʞa, +Thunder-being people, of Vallière. +These two men said, also, that there +was no single gens known as the Hañʞa, +that name belonging to a major division, +probably a half-tribe.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE KANZE OR KANSA" /> +<head>THE KAƝZE OR KANSA</head> + +<figure url="images/image08.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 37.—Kansa camping circle.</head> +<figDesc>Illustration: FIG. 37.—Kansa camping circle.</figDesc></figure> + +<p>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, wayu<hi rend="vertical-align: super">n</hi>mi<hi rend="vertical-align: super">n</hi>da<hi rend="vertical-align: super">n</hi>, (i.e., those +who sing together), as follows:</p> + +<table rend="latexcolumns: 'p{1cm}|p{2cm}|p{4cm}'"> +<row> +<cell><hi rend="font-style: italic">Phratries</hi></cell><cell><hi rend="font-style: italic">Gentes</hi></cell><cell><hi rend="font-style: italic">Subgentes</hi></cell> +</row> +<row> +<cell>I</cell> +<cell>1. Ma<hi rend="vertical-align: super">n</hi>yiñka, Earth, or Earth-lodge-makers.</cell> +<cell><hi rend="font-style: italic">a</hi>, Ma<hi rend="vertical-align: super">n</hi>yinka tañga, Large earth. <hi rend="font-style: italic">b</hi>, Ma<hi rend="vertical-align: super">n</hi>yiñka gaxe,&Ma<hi rend="vertical-align: super">n</hi>yiñka jiñga, Small earth.</cell> +</row> +<row> +<cell>II</cell> +<cell>2. Ta, Deer, or Wajaje, Osage.</cell> +<cell><hi rend="font-style: italic">a</hi>, Taqtci, Real deer. <hi rend="font-style: italic">b</hi>, Ta yatcajĭ, Eats-no-deer, or Ta ts'eyĕ, Kills-deer, or Wadjüta ts'eyĕ, Kills-quadrupeds.</cell> +</row> +<pb n="231" /><anchor id="Pg231" /> +<row> +<cell>III</cell> +<cell>3. Pañka, Ponka</cell> +<cell><hi rend="font-style: italic">a</hi>, Pañk unikaci<hi rend="vertical-align: super">n</hi>ga, Ponka people. <hi rend="font-style: italic">b</hi>, Qŭndj-ala<hi rend="vertical-align: super">n</hi>, Wear-red-cedar (-fronds)-on-their-heads.</cell> +</row> +<row> +<cell>III</cell> +<cell>4. Ka<hi rend="vertical-align: super">n</hi>ze, Kansa, or Tci haci<hi rend="vertical-align: super">n</hi>, Lodge-in-the-rear; Last-lodge.</cell> +<cell><hi rend="font-style: italic">a</hi>, Tadje unikaci<hi rend="vertical-align: super">n</hi>ga, Wind people, or Ak'a unikaci<hi rend="vertical-align: super">n</hi>ga, South-wind people, or Tci haci<hi rend="vertical-align: super">n</hi>qtci, Real Tci haci<hi rend="vertical-align: super">n</hi>, Camp-behind-all. <hi rend="font-style: italic">b</hi>, Tadje jiñga, Small-wind, or Ma<hi rend="vertical-align: super">n</hi>na<hi rend="vertical-align: super">n</hi>hind-je, Makes-a breeze-near-the-ground.</cell> +</row> +<row> +<cell>III</cell> +<cell>5. Wasabe, Black bear.</cell> +<cell><hi rend="font-style: italic">a</hi>, Wasabĕqtci, Real Black-bear, or Sakŭ<hi rend="vertical-align: super">n</hi> wayatce, Eats-raw (-food). <hi rend="font-style: italic">b</hi>, Sindjalĕ, Wears-tails (locks of hair) -on-the-head.</cell> +</row> +<row> +<cell>I</cell> +<cell>6. Wanaxe, Ghost</cell> +<cell>Not learned.</cell> +</row> +<row> +<cell>IV</cell> +<cell>7. Ke k'i<hi rend="vertical-align: super">n</hi>, Carries-a-turtle-on-his-back.</cell> +<cell>Not learned.</cell> +</row> +<row> +<cell>V</cell> +<cell>8. Mi<hi rend="vertical-align: super">n</hi> k'i<hi rend="vertical-align: super">n</hi>, Carries-the-sun-on-his-back.</cell> +<cell>Not learned.</cell> +</row> +<row> +<cell>I</cell> +<cell>9. Ṵpa<hi rend="vertical-align: super">n</hi>, Elk</cell> +<cell><hi rend="font-style: italic">a</hi>, Ṵpa<hi rend="vertical-align: super">n</hi>-qtci, Real elk, or Ma<hi rend="vertical-align: super">n</hi>sa<hi rend="vertical-align: super">n</hi>ha, referring to the color of the fur. <hi rend="font-style: italic">b</hi>, Sa<hi rend="vertical-align: super">n</hi>ha<hi rend="vertical-align: super">n</hi>ge, meaning unknown.</cell> +</row> +<row> +<cell>VI</cell> +<cell>10. Qüya, White eagle</cell> +<cell><hi rend="font-style: italic">a</hi>, Hüsada, Legs-stretched-out-stiff; Qüyunikaci<hi rend="vertical-align: super">n</hi>ga, White-eagle people. <hi rend="font-style: italic">b</hi>, Wabi<hi rend="vertical-align: super">n</hi> ijupye, Wade-in-blood; Wabi<hi rend="vertical-align: super">n</hi> unikaci<hi rend="vertical-align: super">n</hi>ga, Blood people.</cell> +</row> +<row> +<cell>VI</cell> +<cell>11. Ha<hi rend="vertical-align: super">n</hi>, Night</cell> +<cell><hi rend="font-style: italic">a</hi>, Ha<hi rend="vertical-align: super">n</hi> nikaci<hi rend="vertical-align: super">n</hi>ga, Night people. <hi rend="font-style: italic">b</hi>, Daka<hi rend="vertical-align: super">n</hi> ma<hi rend="vertical-align: super">n</hi>yi<hi rend="vertical-align: super">n</hi>, Walks-shining (Star people?)</cell> +</row> +<row> +<cell>VII</cell> +<cell>12. Ibatc`ĕ, Holds-the-firebrand-to-sacred-pipes, or Hañga jiñga, small Hañga.</cell> +<cell><hi rend="font-style: italic">a</hi>, Qüyego jiñga, Hawk-that-has-a-tail-like-a-"king-eagle;" "Little-one-like-an-eagle." <hi rend="font-style: italic">b</hi>, Mika unikaci<hi rend="vertical-align: super">n</hi>ga, Raccoon people, or Mika qla jiñga, Small lean racoon.</cell> +</row> +<row> +<cell>VII</cell> +<cell>13. Hañga tañga, Large Hañga; Hañga utanandji, Hañga-apart-from-the-rest, or Ta sindje qaga, Stiff-deer-tail.</cell> +<cell>A black eagle with spots. Subgentes not recorded.</cell> +</row> +<pb n="232" /><anchor id="Pg232" /> +<row> +<cell>II</cell> +<cell>14. Tcedŭñga, Buffalo (bull), or Sitañga, Big feet.</cell> +<cell><hi rend="font-style: italic">a</hi>, Tcedŭñga, Buffalo with dark hair. <hi rend="font-style: italic">b</hi>, Yuqe, Reddish-yellow Buffalo. (See Ponka Nuqe, Osage ¢uqe, Kwapa Tuqe.)</cell> +</row> +<row> +<cell>V</cell> +<cell>15. Tci ju wactage, Tci-ju peacemaker.</cell> +<cell>(Red-hawk people?). Subgentes not recorded.</cell> +</row> +<row> +<cell>II</cell> +<cell>16. Lṵ nikaci<hi rend="vertical-align: super">n</hi>ga, Thunder-being people; Leda<hi rend="vertical-align: super">n</hi> unikaci<hi rend="vertical-align: super">n</hi>ga, Gray-hawk people.</cell> +<cell>Subgentes not recorded.</cell> +</row> +</table> + +<p>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 Gahi<hi rend="vertical-align: super">n</hi>ge 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.</p> + +<p>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.</p> + +<p>The Kansa had two kinds of criers or heralds: 1, the wadji'pa<hi rend="vertical-align: super">n</hi>yi<hi rend="vertical-align: super">n</hi> +or village crier; 2, the ie'kiye'(Omaha and Ponka i'ĕki'¢ĕ. In 1882, +Sa<hi rend="vertical-align: super">n</hi>sile (a woman) was hereditary wadji'pa<hi rend="vertical-align: super">n</hi>yi<hi rend="vertical-align: super">n</hi> of the Kansa, having +succeeded her father, Pezihi, the last male crier. At the time of an<pb n="233" /><anchor id="Pg233" /> +issue (about 1882) Sa<hi rend="vertical-align: super">n</hi>sile'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 Ka<hi rend="vertical-align: super">n</hi>ze (Wind) gens.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE OSAGE</head> + +<p>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¢ŭ<hi rend="vertical-align: super">n</hi><hi rend="font-weight: bold">d</hi>a, the Seven Tsiɔu fireplaces, Hañʞa utsse pe¢ŭ<hi rend="font-weight: bold">d</hi>a, +the Seven Hañʞa fireplaces, and Waɔaɔe utse pe¢ŭ<hi rend="font-weight: bold">d</hi>a, 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.</p> + +<p>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.</p> + +<figure url="images/image09.png" rend="floatleft; w50"> +<index index="fig" /> +<head>FIG. 38.—Osage camping circle.</head> +<figDesc>Illustration: FIG. 38.—Osage camping circle.</figDesc></figure> + +<p>When there is sickness among the children +on the Waɔaɔe or right (war) side of +the circle, their parents apply to the Tsiɔu +(Tsiɔu wactaʞe?) for food for them. In +like manner, when the children on the left +or Tsiɔu side are ill, their parents apply to +the Pa<hi rend="vertical-align: super">n</hi>hka (wactaqe?), on the other side, in order to get food for them.</p> + +<p>The Seven Tsiɔu fireplaces occupy the left or peace side of the +circle. Their names are:</p> + +<p>1. Tsiɔu Sĭntsaʞ¢e, Tsiɔu-wearing-a-tail (of hair)-on-the-head; also +called Tsiɔu Wanŭ<hi rend="vertical-align: super">n</hi>', Elder Tsiɔu; in two subgentes, Sintsaʞ¢ĕ, Sun +and Comet people, and Cŭñʞe i'nik`ăci<hi rend="vertical-align: super">n</hi>'a, Wolf people.</p> + +<p>2. Tse ʇṵ'ʞa intse', Buffalo-bull face; in two subgentes, of which the +second is Tse' ¢añka' or Mi<hi rend="vertical-align: super">n</hi>'paha', Hide-with-the-hair-on. The policemen +or soldiers on the left side belong to these two gentes.</p> + +<p>3. Mi<hi rend="vertical-align: super">n</hi> k'i<hi rend="vertical-align: super">n</hi>', Sun carriers, i.e., Carry-the-snn (or Buffalo hides)-on-their-backs. +These have two subgentes, <hi rend="font-style: italic">a</hi>, Mi<hi rend="vertical-align: super">n</hi>i'niɥk`aci<hi rend="vertical-align: super">n</hi>'a, Sun people; +<hi rend="font-style: italic">b</hi>, Mi<hi rend="vertical-align: super">n</hi>xa' ska i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Swan people,</p> + +<p>4. Tsi'ɔu wacta'ʞe, Tsiɔu peacemaker, or Ta<hi rend="vertical-align: super">n</hi>'wa<hi rend="vertical-align: super">n</hi>ʞa'xe, Village-maker, +or, Ni'wa¢ĕ, Giver of life. These have two subgentes, <hi rend="font-style: italic">a</hi>, Wapi<hi rend="vertical-align: super">n</hi> +it`a'ɔi, Touches-no-blood, or Qü¢a' ɔü'tse, Red-eagle (really a hawk);<pb n="234" /><anchor id="Pg234" /> +<hi rend="font-style: italic">b</hi>, Qü¢a' pa sa<hi rend="vertical-align: super">n</hi>', Bald-eagle, or Ɔa<hi rend="vertical-align: super">n</hi>sa<hi rend="vertical-align: super">n</hi>'u'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Sycamore people, +the leading gens on the left side of the circle.</p> + +<p>5. Ha<hi rend="vertical-align: super">n</hi> i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Night people, or Tsi'ɔu we'haʞi¢e, the Tsiɔu-at-the-end, +or Tse'¢añka'. Their two subgentes are: <hi rend="font-style: italic">a</hi>, Night people +proper; <hi rend="font-style: italic">b</hi>, Wasa'<hi rend="font-weight: bold">d</hi>e, Black-bear people.</p> + +<p>6. Tse ʇṵ'ʞa, Buffalo bull. In two subgentes, <hi rend="font-style: italic">a</hi>, Tse ʇṵ'ʞa, Buffalo +bull; <hi rend="font-style: italic">b</hi>, ¢u'qe, Reddish-yellow buffalo (corresponding to the Nuqe of +the Ponka, Tuqe of the Quapaw, and Yuqe of the Kansa).</p> + +<p>7. ʞ¢ŭ<hi rend="vertical-align: super">n</hi>, Thunder-being, or Tsi'haci<hi rend="vertical-align: super">n</hi>, Camp-last, or Ma'xe, Upper-world +people, or Niɥ'ka wakan'ʇaʞi, Mysterious-male-being. Subgentes +not recorded.</p> + +<p>On the right (Hañʞa or Waɔaɔe) side of the circle are the following:</p> + +<p>8. Waɔa'ɔe Wanŭ<hi rend="vertical-align: super">n</hi>', Elder Osage, composed of six of the seven +Osage fireplaces, as follows: <hi rend="font-style: italic">a</hi>, Waɔa'ɔe ska', White Osage; <hi rend="font-style: italic">b</hi>, Ke +k'i<hi rend="vertical-align: super">n</hi>', Turtle-carriers; <hi rend="font-style: italic">c</hi>, Wake'¢e ste'tse, Tall-flags(?), Ehna<hi rend="vertical-align: super">n</hi>' min'tse +tŭ<hi rend="vertical-align: super">n</hi>', They-alone-have-bows, or Mi<hi rend="vertical-align: super">n</hi>ke'¢e ste'tse, Tall-flags; <hi rend="font-style: italic">d</hi>, Ta ¢a'xü, +Deer-lights, or Ta i'niɥk'ăci<hi rend="vertical-align: super">n</hi>'a, Deer people; <hi rend="font-style: italic">e</hi>, Hu i'niqk`ăci<hi rend="vertical-align: super">n</hi>'a, Fish +people; <hi rend="font-style: italic">f</hi>, Na<hi rend="vertical-align: super">n</hi>'pa<hi rend="vertical-align: super">n</hi>ta, a deer gens, called by some Ke ʞa'tsü, Turtle-with-a-serrated-crest-along-the-shell +(probably a water monster, as there +is no such species of turtle).</p> + +<p>9. Hañ'ʞa uta'¢antsi, Hañʞa-apart-from-the-rest, or Qü¢a'qtsi i'niɥ-k`ăci<hi rend="vertical-align: super">n</hi>'a, +Real eagle people—the War eagle gens, and one of the original +Hañʞa fireplaces. The soldiers or policemen from the right side are +chosen from the eighth and ninth gentes.</p> + +<p>10. The leading gens on the right side of the circle, and one of the +original seven Osage fireplaces. Pa<hi rend="vertical-align: super">n</hi>ɥ'ka wacta'ʞe, Ponka peace-maker, +according to a Tsiɔu man; in two subgentes, <hi rend="font-style: italic">a</hi>, Tse'wa¢ĕ, Pond-lily, +and <hi rend="font-style: italic">b</hi>, Waca'<hi rend="font-weight: bold">d</hi>e, Dark-buffalo; but according to Pa<hi rend="vertical-align: super">n</hi>ɥ'ka waʇa'yinʞa, +a member of the gens, his people have three subgentes, <hi rend="font-style: italic">a</hi>, Wake'¢e, +Flags; <hi rend="font-style: italic">b</hi>, Wa'tsetsi, meaning, perhaps, Has-come hither (tsi)-after-touching-the-foe +(watse); <hi rend="font-style: italic">c</hi>, Qŭntse', Red cedar.</p> + +<p>11. Hañ'ʞa a'hü tŭ<hi rend="vertical-align: super">n</hi>', Hañʞa-having-wings, or Hü'saʇa, Limbs-stretched-stiff, +or Qü¢ i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, White-eagle people, in two subgentes, +which were two of the original Hañʞa fireplaces: <hi rend="font-style: italic">a</hi>, Hü'saʇa +Wanŭ<hi rend="vertical-align: super">n</hi>', Elder Hüsaʇa; <hi rend="font-style: italic">b</hi>, Hü'saʇa, those wearing four locks of hair +resembling those worn by the second division of the Wasape tu<hi rend="vertical-align: super">n</hi>.</p> + +<p>12. Wasa'<hi rend="font-weight: bold">d</hi>e tŭn, Having-black-bears. In two parts, which were +originally two of the Hañʞa fireplaces: A, Sĭntsaʞ¢sĕ, Wearing-a-tail- +(or lock)-of-hair-on-the-head; in two subgentes, (<hi rend="font-style: italic">a</hi>) Wasa<hi rend="font-weight: bold">d</hi>e, Black +bear, or Hañ'ʞa Wa'ts`ekawa' (meaning not learned); (<hi rend="font-style: italic">b</hi>) Iñʞ¢ŭñ'ʞa +ɔiũ'ʞa, Small cat. B, Wasa'<hi rend="font-weight: bold">d</hi>e tŭ<hi rend="vertical-align: super">n</hi>, Wearing-four-locks-of-hair, in two +subgentes, (<hi rend="font-style: italic">a</hi>) Mi<hi rend="vertical-align: super">n</hi>xa'ska, Swan; (<hi rend="font-style: italic">b</hi>) Tse'wa¢ĕ qe'ʞa, Dried pond-lily.</p> + +<p>13. Ṵ'pqa<hi rend="vertical-align: super">n</hi>, Elk, one of the seven Hañʞa fireplaces.</p> + +<p>14. Ka<hi rend="vertical-align: super">n</hi>'se, Kansa, or I'<hi rend="font-weight: bold">d</hi>ats`ĕ, Holds-a-firebrand-to-the-sacred-pipes-in-order-to-light-them, +or A'k`a i'niɥak`ăci<hi rend="vertical-align: super">n</hi>'a, South-wind people, or +Tatse' i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Wind people, or Pe'tse i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Fire people. +One of the seven Hañʞa fireplaces.</p> + +<pb n="235" /><anchor id="Pg235" /> + +<p>The following social divisions cannot be identified: Ɔa'<hi rend="font-weight: bold">d</hi>e i`niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, +Beaver people, said to be a subgens of the Waɔaɔe, no gens +specified; Pe'tqa<hi rend="vertical-align: super">n</hi> i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Crane people, said to be a subgens of +the Hañʞa(?) sĭntsaʞ¢ĕ; Wapŭñ'ʞa i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Owl people; Ma<hi rend="vertical-align: super">n</hi>yiñ'ʞa +i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, Earth people; <hi rend="font-weight: bold">d</hi>aqpü' i'niɥk`ăci<hi rend="vertical-align: super">n</hi>'a, meaning not recorded.</p> + +<p>There is some uncertainty respecting the true positions of a few +subgentes in the camping circle. For instance, Alvin Wood said that +the Tsewa¢e qeʞa formed the fourth subgens of the Tse ʇṵ'ʞa intse; +but this was denied by ʞahiʞe waʇayiñʞa, of the Tsi'ɔu wacta'ʞe, +who said that it belonged to the Pa<hi rend="vertical-align: super">n</hi>ɥka wactaʞe prior to the extinction +of the subgens. Tsepa ʞaxe of the Wasape gens said that it +formed the fourth subgens of his own people. Some make the Tsiɔu +wactaʞe the third gens on the left, instead of the fourth. According +to ʞahiʞe waʇayiñʞa, "All the Waɔaɔe 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 wactaʞe, as follows: 1, Kaɥiʞe +wactaʞe, of the Tsiɔu wactaʞe subgens, who had acted for eight years; +2, Pahü-ska, of the Bald-eagle or Qü¢a pa sa<hi rend="vertical-align: super">n</hi> subgens; 3, ʞ¢ema<hi rend="vertical-align: super">n</hi>, +Clermont, of the +ki<hi rend="font-weight: bold">d</hi>ana<hi rend="vertical-align: super">n</hi> of the Tsiɔu wehaki¢ĕ or Night gens; 6, Pa<hi rend="vertical-align: super">n</hi>ɥka waʇayiñʞa, +Saucy Ponka, of the Wa'tsetsi or Ponka gens; 7, Niɥka waɔi<hi rend="vertical-align: super">n</hi> ta<hi rend="vertical-align: super">n</hi>a, of +the same gens.</p> + +<p>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 Tsiɔu cuka (one of the Tsiɔu wactaʞe 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 +Ka<hi rend="vertical-align: super">n</hi>se or I<hi rend="font-weight: bold">d</hi>ats`ĕ gens (one on the right) lights the pipes. The criers +are chosen from the Ka<hi rend="vertical-align: super">n</hi>se, Ṵpqa<hi rend="vertical-align: super">n</hi>, and Mi<hi rend="vertical-align: super">n</hi> k'i<hi rend="vertical-align: super">n</hi> gentes. The Tsiɔu +Sĭntsaʞ¢ĕ and Tse ʇṵʞa intse gentes furnish the soldiers or policemen +for the Tsiɔu wactaʞe. A similar function is performed for the Pa<hi rend="vertical-align: super">n</hi>ɥka +wactaʞe by the Waɔaɔe wanŭ<hi rend="vertical-align: super">n</hi> and Hañʞa uʇa¢antsi gentes. The +Sĭntsaʞ¢ĕ and Hañʞa uʇa¢autsi are "akiʇa watañʞa," chiefs of the +soldiers; the Tseʇṵʞa intse and Waɔaɔe Wanŭ<hi rend="vertical-align: super">n</hi> being ordinary soldiers, +i.e., subordinate to the others. The Waɔaɔe Ke k'i<hi rend="vertical-align: super">n</hi> 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 Waɔaɔe ska.</p> + +<p>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<pb n="236" /><anchor id="Pg236" /> +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 Tsiɔu wactaʞe (chief) tells the Sĭntsaʞ¢ĕ +and Tse ʇṵʞa intse where the people must camp. The following evening +the Pa<hi rend="vertical-align: super">n</hi>ɥka wactaʞe (chief) tells the soldiers on his side (the Waɔaɔe +and Hañʞa uʇa¢antsi) 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 Tsiɔu +wactaʞe and Hañʞa (Pa<hi rend="vertical-align: super">n</hi>ɥka wactaʞe?) who attend the council. The +crier is generally a man of either the Ṵpqa<hi rend="vertical-align: super">n</hi> or Ka<hi rend="vertical-align: super">n</hi>se gens, but sometimes +a Mi<hi rend="vertical-align: super">n</hi> k'i<hi rend="vertical-align: super">n</hi> man acts. The four leaders of the soldier gentes call +on the crier to proclaim the next camping place, etc, which he does +thus:</p> + +<p>"Ha+! | ha<hi rend="vertical-align: super">n</hi>'<hi rend="font-weight: bold">d</hi>a | ʞasi<hi rend="vertical-align: super">n</hi>'|ʇa<hi rend="vertical-align: super">n</hi> | awahe'ɔú<hi rend="vertical-align: super">n</hi> | tatsi' | a'pi<hi rend="vertical-align: super">n</hi>ʇau+! | Ha+! | (Niɔü'tse | masi<hi rend="vertical-align: super">n</hi>'ta)</p> + +<p>Halloo! | day | tomorrow |on | you make up in packs | shall | they really say | Halloo! | Missouri river | on the other side</p> + +<p>tci' | i'he¢a'e | ta'tsi | a'<hi rend="font-weight: bold">d</hi>i<hi rend="vertical-align: super">n</hi>tau+!"</p> + +<p>tent {?} | you place in a line {?} | shall | they really say.</p> + +<p>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)!"</p> + +<p>Then the four leaders of the soldier gentes choose a'kiʇa (policemen) +who have a ʇuʇa<hi rend="vertical-align: super">n</hi>'hañʞa or captain, who then acts as crier in giving +orders, thus:</p> + +<p>"Ha+! | ni'kawasa'e! | Ha+! | ʞahi'ʞe | waʇa'yiñʞa | ni'kawasa'e! | a'¢aki'ʇa | tatsi'</p> + +<p>Halloo! | O warrior! | Halloo, | Chief | Saucy! | O warrior! | you guard | shall</p> + +<p>a<hi rend="font-weight: bold">d</hi>i<hi rend="vertical-align: super">n</hi>tau' | ni'kawasa'e!"</p> + +<p>they say really | O warrior!</p> + +<p>which means, "Halloo, O warrior! Halloo, O warrior, Saucy Chief! +They have really said that you shall act as policeman or guard, O +warrior!"</p> + +<p>These a'kiʇa 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'paʞ¢a'ɔi utsi<hi rend="vertical-align: super">n</hi>', +and they are expected to punish any a'kiʇa who fail to do their duty. +Supposing Mi<hi rend="vertical-align: super">n</hi> k'i<hi rend="vertical-align: super">n</hi> waʇayiñʞa was selected, the crier would say:</p> + +<p>"Ha+! ni'kawasa'e! Ha+, Mi<hi rend="vertical-align: super">n</hi> k'i<hi rend="vertical-align: super">n</hi>' waʇa'yiñʞa n'ikawasa'e! Ha+! +u¢a'tsi<hi rend="vertical-align: super">n</hi> tatsi' a'<hi rend="font-weight: bold">d</hi>i<hi rend="vertical-align: super">n</hi>tau', ni'kawasa'e!"</p> + +<p>"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!"</p> + +<pb n="237" /><anchor id="Pg237" /> + +<p>The four headmen direct a captain to order a Hañʞa uʇa¢antsi man +to lead the scouts, and subsequently to call on a Sĭntsaʞ¢ĕ 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 akiʇa, and the wapaʞ¢aɔi utsi<hi rend="vertical-align: super">n</hi>.</p> + +<p>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 Tsiɔu wactaʞe (chief), the latter is obliged to help the suppliant. +He must send for the Sĭntsaʞ¢ĕ and Tse ʇṵʞa 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 Tsiɔu wactaʞe would +send word to the Pa<hi rend="vertical-align: super">n</hi>ɥka wactaʞe, who would summon a Waɔaɔe and +a Hañʞa uta¢antsi to act as his soldiers or policemen. Meantime the +kettle of the Tsiɔu wactaʞe 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 Tsiɔu wactaʞe any prominent +man of the tribe could invite the fugitive to a feast.</p> + +<p>The privilege of taking care of the children was given to the Tsiɔu +wactaʞe and the Pa<hi rend="vertical-align: super">n</hi>ɥka wactaʞe, according to Saucy Chief. When a +child (on the Tsiɔu 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 Tsiɔu (wactaʞe?) 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 Tsiɔu 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 Tsiɔu 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 (Tsiɔu wactaʞe?) 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<pb n="238" /><anchor id="Pg238" /> +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.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE IOWA</head> + +<p>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 spring and summer. The author is +indebted to the late Reverend William Hamilton for a list of the Iowa +gentes, obtained in 1880 during a visit to the tribe. Since then the +author has recorded the following list of gentes and subgentes, with +the aid of a delegation of the Iowa who visited Washington:</p> + +<p rend="text-align: center"><hi rend="font-style: italic">First phratry</hi></p> + +<table rend="latexcolumns: 'p{3.5cm}|p{3.5cm}'"> +<row> +<cell><hi rend="font-style: italic">Gentes</hi></cell><cell><hi rend="font-style: italic">Subgentes</hi></cell> +</row> +<row> +<cell>1. Tu'-na<hi rend="vertical-align: super">n</hi>-p'i<hi rend="vertical-align: super">n</hi>, Black bear. Tohi<hi rend="vertical-align: super">n</hi> and Çiʞre wonañe were chiefs of this gens in 1880. Tohi<hi rend="vertical-align: super">n</hi> kept the sacred pipe.</cell> +<cell>1. Ta'po-çka, a large black bear with a white spot on the chest.<lb /> +2. Pŭ<hi rend="vertical-align: super">n</hi>'-xa çka, a black bear with a red nose; literally, Nose White.<lb /> +3. Mŭ<hi rend="vertical-align: super">n</hi>-tci'-nye, Young black bear, a short black bear.<lb /> +4. Ki'-ro-ko'-qo-tce, a small reddish black bear, motherless; it has little hair and runs swiftly.</cell> +</row> +<row> +<cell>2. Mi-tci'-ra-tce, Wolf. Ma'-hi<hi rend="vertical-align: super">n</hi> was a chief of this gens.</cell> +<cell>1. Cŭ<hi rend="vertical-align: super">n</hi>'-ta<hi rend="vertical-align: super">n</hi> çka, White-wolf.<lb /> +2. Cŭ<hi rend="vertical-align: super">n</hi>'-ta<hi rend="vertical-align: super">n</hi> çe-we, Black-wolf.<lb /> +3. Cŭ<hi rend="vertical-align: super">n</hi>'-ta<hi rend="vertical-align: super">n</hi> qo'-ʇɔe, Gray-wolf.<lb /> +4. Ma-nyi'-ka-qçi', Coyote.</cell> +</row> +<row> +<cell>3. Tce'-xi-ta, Eagle and Thunder-being gens.</cell> +<cell>1. Na' tci-tce', i.e. Qra'-qtci, Real or Golden eagle.<lb /> +2. Qra' hŭñ'-e, Ancestral or Gray eagle.<lb /> +3. Qra' ʞre'-ye, Spotted-eagle.<lb /> +4. Qra' pa ça<hi rend="vertical-align: super">n</hi>; Bald-eagle.</cell> +</row> +<row> +<cell>4. Qo'-ta-tci, Elk; now extinct. The Elk gens funished the soldiers or policemen.</cell> +<cell>1. Ŭ<hi rend="vertical-align: super">n</hi>'-pe-xa qa<hi rend="vertical-align: super">n</hi>'-ye, Big-elk.<lb /> +2. Ŭ<hi rend="vertical-align: super">n</hi>'-pe-xa yiñ'-e, Young-elk (?).<lb /> +3. Ŭ<hi rend="vertical-align: super">n</hi>'-pe-xa ɔ́re'-ʇɔe yiñ'-e, Elk-somewhat-long.<lb /> +4. Ho'-ma yiñ'-e, Young elk (?). The difference between Ŭ<hi rend="vertical-align: super">n</hi>'pexa and Homa is unknown. The former may be the archaic name for "elk."</cell> +</row> +<pb n="239" /><anchor id="Pg239" /> +<row> +<cell>5. Pa'-qça, Beaver. Probably the archaic name, as beaver is now ra-we. The survivors of this gens have joined the Pa-ça or Beaver gens of the Oto tribe.</cell> +<cell>1. Ra-we' qa<hi rend="vertical-align: super">n</hi>'ye, Big-Beaver.<lb /> +2. Ra-ɔ́ro'-ʇɔe, meaning unknown.<lb /> +3. Ra-we' yiñ'-e, Young-beaver.<lb /> +4. Ni'wa<hi rend="vertical-align: super">n</hi>-ci'-ke, Water-person.</cell> +</row> +</table> + +<p rend="text-align: center"><hi rend="font-style: italic">Second phratry</hi></p> + +<table rend="latexcolumns: 'p{3.5cm}|p{3.5cm}'"> +<row> +<cell>6. Ru'-tce, Pigeon</cell> +<cell>1. Mi<hi rend="vertical-align: super">n</hi>-ke' qa<hi rend="vertical-align: super">n</hi>'-ye, Big-raccoon.<lb /> +2. Mi<hi rend="vertical-align: super">n</hi>-ke'yiñ'-e, Young-raccoon<lb /> +3. Ru'-tce yiñ'-e, Young-pigeon.<lb /> +4. Ɔo'-ke, Prairie-chicken, grouse.</cell> +</row> +<row> +<cell>7. A'-ru-qwa, Buffalo</cell> +<cell>1. Tce-ʇo qa<hi rend="vertical-align: super">n</hi>'-ye, Big-buffalo-bull.<lb /> +2. Tce-ʇo yiñ'-o, Young-buffalo-bull.<lb /> +3. Tce-p'o'-cke yiñ'-e, Young-buffalo-bull-that-is-distended (?).<lb /> +4. Tce-yiñ'-ye, Buffalo-calf.</cell> +</row> +<row> +<cell>8. Wa-ka<hi rend="vertical-align: super">n</hi>', Snake. An extinct gens.</cell> +<cell>1. Wa-ka<hi rend="vertical-align: super">n</hi>' ɔ́i, Yellow-snake, i.e., Rattlesnake.<lb /> +2. Wa-ka<hi rend="vertical-align: super">n</hi>'-qtci, Real-snake, (named after a species shorter than the rattlesnake).<lb /> +3. Ce'-ke yiñ'-e, Small or young ceke, the copperhead snake (?).<lb /> +4. Wa-ka<hi rend="vertical-align: super">n</hi>' qo'-ʇɔe, Gray-snake (a long snake, which the Omaha call swift blue snake).</cell> +</row> +<row> +<cell>9. Mañ'-ko-ke, Owl. Extinct.</cell> +<cell>The names of the subgentes have been forgotten.</cell> +</row> +</table> + +<p>An account of the mythical origin of each Iowa gens, first recorded +by the Reverend William Hamilton, has been published in the Journal +of American Folk-lore.<note place="foot"><p>Vol. IV, No. 15, pp. 333-340, 1891.</p></note></p> + +<p>The visiting and marriage customs of the Iowa did not differ from +those of the cognate tribes, nor did their management of the children +differ from that of the Dakota, the Omaha, and others.</p> + +<p>Murder was often punished with death, by the nearest of kin or by<pb n="240" /><anchor id="Pg240" /> +some friend of the murdered person. Sometimes, however, the murderer +made presents to the avengers of blood, and was permitted to live.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE OTO</head> + +<p>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-ʞreɔ́e, an Oto, Ckaʇɔoinye, a +Missouri, and Battiste Deroin, the interpreter for the two tribes. These +gentes are as follows: 1, Pa-ça', Beaver; 2, Tuna<hi rend="vertical-align: super">n</hi>'-p'i<hi rend="vertical-align: super">n</hi>, Black bear, or +M<hi rend="vertical-align: super">n</hi>-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, +Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-ka<hi rend="vertical-align: super">n</hi>', +Snake.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE NI-U'-T'A-TCI OR MISSOURI</head> + +<p>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-na<hi rend="vertical-align: super">n</hi>'-p'i<hi rend="vertical-align: super">n</hi>, Black bear; 2, Tce-xi'-ta, Eagle, +Thunderbird, etc, in four subgentes: (<hi rend="font-style: italic">a</hi>) Wa-kan'-ta, Thunderbird; +(<hi rend="font-style: italic">b</hi>) Qra, Eagle; (<hi rend="font-style: italic">c</hi>) ʞre'-ta<hi rend="vertical-align: super">n</hi>, Hawk; (<hi rend="font-style: italic">d</hi>) Mo'-mi, A-people-who eat-no-small-birds-which-have-been-killed-by-larger-ones +(a recent addition to +this gens, probably from another tribe): 3, Ho-ma' or Ho-ta'-tci, Elk.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" level1="THE HOTCANGARA OR WINNEBAGO" /> +<head>THE HOTCAÑGARA OR WINNEBAGO</head> + +<p>The Winnebago call themselves Ho-tcañ'-ga-ră', "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 the Wolf gens, and +from other members of the tribe:</p> + +<p>1. <hi rend="font-style: italic">Wolf gens</hi>—Common name, Cŭñk i-ki'-ka-ra'-tca-da, or Cŭñk-tcañk'i-ki'-ka-ra'-tca-da, +Those-calling-themselves-after-the-dog-or-wolf; +archaic name, ¢e-go'-ni-na, meaning not recorded.</p> + +<p>2. <hi rend="font-style: italic">Black-bear gens</hi>—Common name, Ho<hi rend="vertical-align: super">n</hi>te' i-ki'-ka-ra'-tca-da, They-call-themselves-after-the-black-bear; +archaic name, Tco'-na-ke-ră,, meaning +not recorded.</p> + +<p>3. <hi rend="font-style: italic">Elk gens</hi>—Common name, Hu-wa<hi rend="vertical-align: super">n</hi>'-i-ki'-ka-ra'-tca-da, They-callthemselves-after-the-elk; +archaic name not recorded.</p> + +<p>4. Snake gens—Common name, Wa-kan' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-snake; +archaic name not recorded.</p> + +<p>5. <hi rend="font-style: italic">Bird gens</hi>—Common name, Wa-ni¢k' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-bird; +archaic name not recorded. This gens is composed +of four subgentes, as follows: (<hi rend="font-style: italic">a</hi>) Hi-tca-qce-pa-ră, or Eagle; +(<hi rend="font-style: italic">b</hi>) Ru-tcke, or Pigeon; (c) Ke-re-tcŭ<hi rend="vertical-align: super">n</hi>, probably Hawk; (d) Wa-ka<hi rend="vertical-align: super">n</hi>'-tca-ră, +or Thunderbird. The archaic names of the subgentes were not +recorded.</p> + +<p>6. <hi rend="font-style: italic">Buffalo gens</hi>—Common name, Tce' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-buffalo; archaic name not recorded.</p> + +<pb n="241" /><anchor id="Pg241" /> + +<p>7. <hi rend="font-style: italic">Deer gens</hi>—Common name, Tca' i-ki'-ka-ra'-tca-da, They-call-themselves-after-a-deer; +archaic name not recorded.</p> + +<p>8. <hi rend="font-style: italic">Water-monster gens</hi>—Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-water-monster; archaic name not recorded.</p> + +<p>Some of the Winnebago say that there is an Omaha gens among the +Winnebago of Wisconsin, but James Alexander knew nothing about +it. It is very probable that each Winnebago gens was composed of +four subgentes; thus, in the tradition of the Winnebago Wolf gens, +there is an account of four kinds of wolves, as in the corresponding +Iowa tradition.</p> + +<p>The Winnebago lodges were always built with the entrances facing +the east. When the warriors returned from a fight they circumambulated +the lodge four times, sunwise, stopping at the east just before +entering.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE MANDAN</head> + +<p>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:</p> + +<p>1. Wolf gens, Ho-ra-ta'-mŭ-make (Qa-ra-ta' nu-mañ'-ke?).</p> + +<p>2. Bear gens, Mä-to'-no-mäke (Ma-to' nu-mañ'-ke).</p> + +<p>3. Prairie-chicken gens, See-poosh'-kä (Si-pu'-cka nu-mañ'-ke).</p> + +<p>4. Good-knife gens, Tä-na-tsŭ'-kä (Ta-ne-tsu'-ka nu-mañ'-ke?).</p> + +<p>5. Eagle gens, Ki-tä'-ne-mäke (Qi-ta' nu-mañ'-ke?).</p> + +<p>6. Flat-head gens, E-stä-pa' (Hi-sta pe' nu-mañ'-ke?).</p> + +<p>7. High-village gens, Me-te-ah'-ke.</p> + +<p>All that follows concerning the Mandan was recorded by Prince +Maximilian in 1833. Polygamy was everywhere practiced, the number +of wives differing, there being seldom more than four, and in general +only one. The Mandan marriage customs resemble those of the Dakota +and other cognate peoples.</p> + +<p>When a child is born a person is paid to give it the name chosen by +the parents and kindred. The child is held up, then turned to all sides +of the heavens, in the direction of the course of the sun, and its name +is proclaimed. A Mandan cradle consists of a leather bag suspended +by a strap to a crossbeam in the hut.</p> + +<p>There are traces of descent in the female line; for example, sisters +have great privileges; all the horses that a young man steals or captures +in war are brought by him to his sister. He can demand from his +sister any object in her possession, even the clothing which she is wearing, +and he receives it immediately. The mother-in-law never speaks to +her son-in-law, unless on his return from war he bring her the scalp and +gun of a slain foe, in which event she is at liberty from that moment +to converse with him. This custom is found, says Maximilian, among +the Hidatsa, but not among the Crow and Arikara. While the Dakota, +Omaha, and other tribes visited by the author have the custom of<pb n="242" /><anchor id="Pg242" /> +"bashfulness," which forbids the mother-in-law and son-in-law to speak +to each other, no allowable relaxation of the prohibition has been +recorded.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE HIDATSA</head> + +<p>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 give Morgan's list, +using his system of spelling:</p> + +<p>1. Knife, Mit-che-ro'-ka.</p> + +<p>2. Water, Min-ne pä'-ta.</p> + +<p>3. Lodge, Bä-ho-hä'-ta.</p> + +<p>4. Prairie chicken, Scech-ka-be-ruh-pä'-ka (Tsi-tska' do-ḣpa'-ka of +Matthews; Tsi-tska' d¢o-qpa'-ka in the Bureau alphabet).</p> + +<p>5. Hill people, E-tish-sho'-ka.</p> + +<p>6. Unknown animal, Aḣ-naḣ-ha-nä'-me-te.</p> + +<p>7. Bonnet, E-ku'-pä-be-ka.</p> + +<p>The Hidatsa have been studied by Prince Maximilian (1833), Hayden, +and Matthews, the work of the last writer<note place="foot"><p>Ethnography and Philology of the Hidatsa Indians; U.S. Geological and Geographical Survey, +miscellaneous publications No. 7, Washington, 1877.</p></note> being the latest one treating +of them; and from it the following is taken:</p> + +<p>Marriage among the Hidatsa is usually made formal by the distribution +of gifts on the part of the man to the woman's kindred. Afterward presents +of equal value are commonly returned by the wife's relations, if they +have the means of so doing and are satisfied with the conduct of the husband. +Some travelers have represented that the "marriage by purchase" +among the Indians is a mere sale of the woman to the highest bidder, +whose slave she becomes. Matthews regards this a misrepresentation +so far as it concerns the Hidatsa, the wedding gift being a pledge to +the parents for the proper treatment of their daughter, as well as an +evidence of the wealth of the suitor and his kindred. Matthews has +known many cases where large marriage presents were refused from +one person, and gifts of much less value accepted from another, simply +because the girl showed a preference for the poorer lover. Marriages +by elopement are considered undignified, and different terms are applied +to a marriage by elopement and one by parental consent. Polygamy +is practiced, but usually with certain restrictions. The husband of the +eldest of several sisters has a claim to each of the others as she grows +up, and in most cases the man takes such a potential wife unless she +form another attachment. A man usually marries his brother's widow, +unless she object, and he may adopt the orphans as his own children. +Divorce is easily effected, but is rare among the better class of people +in the tribe. The unions of such people often last for life; but among +persons of a different character divorces are common. Their social +discipline is not very severe. Punishments by law, administered by the<pb n="243" /><anchor id="Pg243" /> +"soldier band," are only for serious offenses against the regulations of +the camp. He who simply violates social customs in the tribe often +subjects himself to no worse punishment than an occasional sneer or +taunting remark; but for grave transgressions he may lose the regard +of his friends. With the Hidatsa, as with other western tribes, it is +improper for a man to hold a direct conversation with his mother-in-law; +but this custom seems to be falling into disuse.</p> + +<p>The kinship system of the Hidatsa does not differ materially from +that of any of the cognate tribes. When they wish to distinguish +between the actual father and a father's real or potential brothers, or +between the actual mother and the mother's real or potential sisters, +they use the adjective ka'ti (kaɥtɔi), real, true, after the kinship term +when the actual parent is meant.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE CROW OR ABSAROKA</head> + +<p>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.</p> + +<p>It is not known whether the Hidatsa and Crow tribes ever camped +in a circle. Morgan's list of the Crow gentes is given, with his peculiar +notation, as follows:</p> + +<p>1. Prairie Dog gens, A-che-pä-be'-cha.</p> + +<p>2. Bad Leggings, E-sach'-ka-buk.</p> + +<p>3. Skunk, Ho-ka-rut'-cha.</p> + +<p>4. Treacherous Lodges, Ash-bot-chee-ah.</p> + +<p>5. Lost Lodges, Ah-shin'-nä de'-ah (possibly intended for Last Lodges, +those who camped in the rear).</p> + +<p>6. Bad Honors, Ese-kep-kä'-buk.</p> + +<p>7. Butchers. Oo-sä-bot'-see.</p> + +<p>8. Moving Lodges, Ah-hä-chick.</p> + +<p>9. Bear-paw Mountain, Ship-tet'-zä.</p> + +<p>10. Blackfoot Lodges, Ash-kane'-na.</p> + +<p>11. Fish Catchers, Boo-a-dă'-sha.</p> + +<p>12. Antelope, O-hot-du-sha.</p> + +<p>13. Raven, Pet-chale-ruh-pä'-ka.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE BILOXI</head> + +<p>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 line. These clans are: 1, +Ita a<hi rend="vertical-align: super">n</hi>yadi, Deer people; 2, O<hi rend="vertical-align: super">n</hi>ʇi a<hi rend="vertical-align: super">n</hi>yadi, Bear people; 3, Naqotod¢a +a<hi rend="vertical-align: super">n</hi>yadi, Alligator people. Most of the survivors belong to the Deer +clan. The kinship system of the Biloxi is more complicated than that +of any other tribe of the stock; in fact, more than that of any of the<pb n="244" /><anchor id="Pg244" /> +tribes visited by the author. The names of 53 kinship groups are still +remembered, but there are at least a dozen others whose names have +been forgotten. Where the ¢egiha language, for example, has but one +term for grandchild, and one grandchild group, the Biloxi has at least +fourteen. In the ascending series the Dakota and ¢egiha do not have +any terms beyond grandfather and grandmother. But for each sex the +Biloxi has terms for at least three degrees beyond the grandparent. +The ¢egiha has but one term for father's sister and one for mother's +brother, father's brother being "father," and mother's sister "mother." +But the Biloxi has distinct terms (and groups) for father's elder sister, +father's younger sister, father's elder brother, father's younger brother, +and so on for the mother's elder and younger brothers and sisters. The +Biloxi distinguishes between an elder sister's son and the son of a +younger sister, and so between the daughter of an elder sister and a +younger sister's daughter. A Biloxi man may not marry his wife's +brother's daughter, nor his wife's father's sister, differing in this respect +from a Dakota, an Omaha, a Ponka, etc; but he can marry his deceased +wife's sister. A Biloxi woman may marry the brother of her deceased +husband. Judging from the analogy furnished by the Kansa tribe it +was very probably the rule before the advent of the white race that a +Biloxi man could not marry a woman of his own clan.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE TUTELO</head> + +<p>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 side of the fire" were +the Bear and Deer clans, the Wolf and Turtle being on the other side. +John Key's mother, maternal grandmother, and Mrs Christine Buck +were members of the Deer clan. There were no taboos. The Tutelo +names of the clans have been forgotten.</p> +</div> + +<div> +<index index="toc" /> +<index index="pdf" /> +<head>THE CATAWBA</head> + +<p>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.</p> + +<p>For further information regarding the Siouan tribes formerly inhabiting +the Atlantic coast region, see "Siouan Tribes of the East," by +James Mooney, published as a bulletin of the Bureau of Ethnology.</p> +</div> + +</body> + +<back rend="page-break-before: right"> +<div> +<pgIf output="pdf"> + <then> + <div> + <divGen type="footnotes" /> + </div> + </then> + <else> + <div> + <head>Footnotes</head> + <divGen type="footnotes" /> + </div> + </else> +</pgIf> +</div> + +<div rend="page-break-before: right"> +<divGen type="pgfooter" /> +</div> + +</back> + + </text> +</TEI.2> + +<!-- +A WORD FROM PROJECT GUTENBERG + + +This file should be named 19518-tei.txt or 19518-tei.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/1/9/5/1/19518/ + + +Updated editions will replace the previous one — the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. 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You may copy it, give it away or re-use it under +the terms of the Project Gutenberg License included with this eBook or +online at http://www.gutenberg.org/license + + + +Title: Siouan Sociology + +Author: James Owen Dorsey + +Release Date: October 10, 2006 [Ebook #19518] + +Language: English + +Character set encoding: US-ASCII + + +***START OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + + + +Siouan Sociology + + +A Posthumous Paper - Fifteenth Annual Report of the Bureau of Ethnology to +the Secretary of the Smithsonian Institution, 1893-1894, Government +Printing Office, Washington, 1897, pages 205-244 + + +by James Owen Dorsey + + + + +Edition 1, (October 10, 2006) + + + + + +In 1871, at the age of 23, James Owen Dorsey, previously a student of +divinity with a predilection for science, was ordained a deacon of the +Protestant Episcopal church by the bishop of Virginia; and in May of that +year he was sent to Dakota Territory as a missionary among the Ponka +Indians. Characterized by an amiability that quickly won the confidence of +the Indians, possessed of unbounded enthusiasm, and gifted with remarkable +aptitude in discriminating and imitating vocal sounds, he at once took up +the study of the native language, and, during the ensuing two years, +familiarized himself with the Ponka and cognate dialects; at the same time +he obtained a rich fund of information concerning the arts, institutions, +traditions, and beliefs of the Indians with whom he was brought into daily +contact. In August, 1873, his field work was interrupted by illness, and +he returned to his home in Maryland and assumed parish work, meantime +continuing his linguistic studies. In July, 1878, he was induced by Major +Powell to resume field researches among the aborigines, and repaired to +the Omaha reservation, in Nebraska, under the auspices of the Smithsonian +Institution, where he greatly increased his stock of linguistic and other +material. When the Bureau of Ethnology was instituted in 1879, his +services were at once enlisted, and the remainder of his life was devoted +to the collection and publication of ethnologic material, chiefly +linguistic. Although most of his energies were devoted to the Siouan +stock, he studied also the Athapascan, Kusan, Takilman, and Yakonan +stocks; and while his researches were primarily linguistic, his +collections relating to other subjects, especially institutions and +beliefs, were remarkably rich. His publications were many, yet the greater +part of the material amassed during his years of labor remains for +elaboration by others. The memoir on "Siouan Sociology," which was +substantially ready for the press, is the only one of his many manuscripts +left in condition for publication. He died in Washington, February 4, +1895, of typhoid fever, at the early age of 47. + + WJM. + + + + + +ALPHABET + + +a, as in _father_. + +'a, an initially exploded a. + +a, as in _what_, or as _o_ in _not_. + +'a, an initially exploded a. + +ae, as in _hat_. + +c, as _sh_ in _she_. See s. + +{~LATIN SMALL LETTER OPEN O~}, a medial _sh_, a sonant-surd + +c (Dakota letter), as _ch_ in _church_. + +c, as _th_ in _thin_. + +{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}, a medial c, sonant-surd. + +c, as _th_ in _the_. + +e, as in _they_. + +'e, an initially exploded e. + +e, as in _get_. + +'e, an initially exploded e. + +g, as in _go_. + +g (in Dakota), _gh_. See x. + +{~LATIN SMALL LETTER TURNED H~} (in Osage), an h after a pure or nasalized vowel, expelled through the +mouth with the lips wide apart. + +h (in Dakota), _kh_, etc. See q. + +i, as in _machine_. + +'i, an initially exploded i. + +i, as in _pin_. + +j, as _z_ in _azure_, or as _j_ in the French _Jacques_. + +{~LATIN SMALL LETTER TURNED K~}, a medial k, a sonant-surd, + +k', an exploded k. See next letter. + +k (in Dakota), an exploded k. + +{~LATIN SMALL LETTER TURNED M~} (in Kansa), a medial m, a sound between m and b. + +n (in Dakota), after a vowel has the sound of _n_ in the French _bon_. See +[n]. + +n, as _ng_ in _sing_. + +hn, its initial sound is expelled from the nostrils and is scarcely heard. + +o, as in _no_. + +'o, an initially exploded o. + +*d*, a medial b or p, a sonant-surd. + +p', an exploded p. + +q, as German _ch_ in _ach_. See h. + +*s*, a medial z or s, a sonant-surd. + +s (in Dakota), as _sh_ in _she_. See c. + +{~LATIN SMALL LETTER TURNED T~}, a medial d or t, a sonant-surd. + +t', an exploded t. + +u, as _oo_ in _tool_. + +'u, an initially exploded u. + +u, as _oo_ in _foot_. + +u{~COMBINING MACRON BELOW~}, a sound between o and u. + +ue, as in German _kuehl_, _suess_. + +x, _gh_, or nearly the Arabic _ghain_. See g. + +z (in Dakota), as _z_ in _azure_. See j. + +dj, as _j_ in _judge_. + +tc, as _ch_ in _church_. See c. + +tc', an exploded tc. + +{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}, a medial tc, a sonant-surd. + +ts', an exploded ts. + +{~LATIN SMALL LETTER TURNED T~}s, a medial ts, a sonant-surd. + +ai, as in _aisle_. + +au, as _ow_ in _how_. + +yu, as _u_ in _tune_, or _ew_ in _few_. + +The following have the ordinary English sounds: b, d, h, k, l, m, n, p, r, +s, t, w, y, and z. A superior n (n) after a vowel (compare the Dakota n) +has the sound of the French n in _bon_, _vin_, etc. A plus sign (+) after +any letter prolongs it. + +The vowels 'a, 'e, 'i, 'o, 'u, and their modifications are styled +initially exploded vowels for want of a better appellation, there being in +each case an initial explosion. These vowels are approximately or +partially pectoral sounds found in the Siouan languages and also in some +of the languages of western Oregon and in the language of the Hawaiian +islands. + + + + + +CONTENTS + + +GENERAL FEATURES OF ORGANIZATION +THE DAKOTA TRIBES + DESIGNATION AND MODE OF CAMPING + THE MDEWAKANTONWAN + THE WAQPE-KUTE + THE WAQPE-TONWAN OR WAHPETON + THE SISITONWAN OR SISSETON + THE IHANKTONWAN OR YANKTON + THE IHANKTONWANNA OR YANKTONAI + THE TITONWAN OR TETON + TRIBAL DIVISIONS + THE SITCANXU + THE ITAZIPTCO + THE SIHA-SAPA OR BLACKFEET + THE MINIKOOJU + THE OOHE-NONPA OR TWO KETTLES + THE OGLALA + THE HUNKPAPA + DAKOTA SOCIAL CUSTOMS +THE ASINIBOIN +THE OMAHA +THE PONKA +THE QUAPAW OR KWAPA +THE KANZE OR KANSA +THE OSAGE +THE IOWA +THE OTO +THE NI-U'-T'A-TCI OR MISSOURI +THE HOTCANGARA OR WINNEBAGO +THE MANDAN +THE HIDATSA +THE CROW OR ABSAROKA +THE BILOXI +THE TUTELO +THE CATAWBA + + + + + +ILLUSTRATIONS + + +FIG. 30.--Sisseton and Wahpeton camping circle. +FIG. 31.--Sisseton camping circle. +FIG. 32.--Sitcanxu camping circle. +FIG. 33.--Oglala camping circle. +FIG. 34.--Omaha camping circle. +FIG. 35.--Inke-sabe gentile assembly. A, The Wacigije, Maze or Whorl, or +Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The Watanzi-jide-cataji, +Those-who-eat-no-red-corn. +FIG. 36.--Ponka camping circle. +FIG. 37.--Kansa camping circle. +FIG. 38.--Osage camping circle. + + + + + + +SIOUAN SOCIOLOGY + + +BY JAMES OWEN DORSEY + + + + + +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 ancestor and having common taboos; the term clan +implying descent in the female line, while gens implies descent in the +male line. Among the Dakota, as among the cegiha and other groups, the man +is the head of the family. + +Several of the Siouan tribes are divided into two, and one (the Osage) is +divided into three subtribes. Other tribes are composed of phratries, and +each subtribe or phratry comprises a number of gentes. In some tribes each +gens is made up of subgentes, and these in turn of a lower order of +groups, which are provisionally termed sections for want of a better +designation. The existence of these minor groups among the Omaha has been +disputed by some, though other members of the tribe claim that they are +real units of the lowest order. Among the Teton many groups which were +originally sections have become gentes, for the marriage laws do not +affect the original phratries, gentes, and subgentes. + +The state, as existing among the Siouan tribes, may be termed a kinship +state, in that the governmental functions are performed by men whose +offices are determined by kinship, and in that the rules relating to +kinship and reproduction constitute the main body of the recognized law. +By this law marriage and the mutual rights and duties of the several +members of each body of kindred are regulated. Individuals are held +responsible, chiefly to their kindred; and certain groups of kindred are +in some cases held responsible to other groups of kindred. When other +conduct, such as the distribution of game taken in the forest or fish from +the waters, is regulated, the rules or laws pertaining thereto involve, to +a certain extent, the considerations of kinship. + +The legislative, executive, and judicative functions have not been +differentiated in Indian society as found among the Siouan groups. Two +tendencies or processes of opposite character have been observed among the +tribes, viz, consolidation and segregation. The effects of consolidation +are conspicuous among the Omaha, Kansa, Osage, and Oto, while segregation +has affected the social organization among the Kansa, Ponka, and Teton. +There have been instances of emigration from one tribe to another of the +same linguistic family; and among the Dakota new gentes have been formed +by the adoption into the tribe of foreigners, i.e., those of a different +stock. + +Two classes of organization are found in the constitution of the state, +viz, (1) major organizations, which relate directly to government, and (2) +minor organizations, which relate only indirectly to government. The +former embraces the state functionaries, the latter comprises +corporations. + +Although the state functionaries are not clearly differentiated, three +classes of such men have been recognized: chiefs, policemen or soldiers, +and young men or "the common people." The chiefs are the civil and +religious leaders of the masses; the policemen are the servants of the +chiefs; the young men are such as have not distinguished themselves in war +or in any other way. These last have no voice in the assembly, which is +composed of the chiefs alone. Among the Omaha there is no military class, +yet there is a war element which is regulated by the Elk gens. The cixida +gens and part of the Nika*d*a{~LATIN SMALL LETTER OPEN O~}na gens of the Ponka tribe are considered to +be the warriors of the tribe, though members of other gentes have +participated in war. In the Kansa tribe two gentes, the Large Hanga and +the Small Hanga, form the phratry connected with war, though warriors did +not necessarily belong to those gentes alone. In the Osage camping circle +all the gentes on the right side are war gentes, but the first and second, +reckoning from the van, are the soldiers or policemen; while all the +gentes camping on the left are associated with peace, though their first +and second gentes, reckoning from the van, are policemen or soldiers. +Among the Omaha both officers and warriors must be taken from the class of +"young men," as the chiefs are afraid to act as leaders in war; and among +both the Omaha and the Ponka the chiefs, being the civil and religious +leaders of the people, can not serve as captains, or even as members, of +an ordinary war party, though they may fight when the whole tribe engages +in war. Among the Dakota, however, chiefs have led in time of war. + +Corporations among the Siouan tribes are minor organizations, indirectly +related to the government, though they do not constitute a part of it. The +Omaha, for instance, and perhaps other tribes of the family, are organized +into certain societies for religious, industrial, and other ends. There +are two kinds of societies, the brotherhoods and the feasting +organizations. The former are the dancing societies, to some of which the +physicians belong. + +Social classes are undifferentiated. Any man can win a name and rank in +the section, gens, phratry, tribe, or nation by bravery in war or by +generosity in the bestowal of presents and the frequent giving of feasts. +While there are no slaves among the Siouan tribes, there are several kinds +of servants in civil, military, and religious affairs. + + + + + +THE DAKOTA TRIBES + + + + +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), Sisitonwan (Sisitonwan), Ihank-tonwan +(Ihanktonwan), Ihank-tonwanna (Ihanktonwanna), and Titonwan (Titonwan). +They camped in two sets of concentric circles, one of four circles, +consisting probably of the Mdewakantonwan, Waqpe-kute, Waqpe-tonwan and +Sisitonwan; and the other of three circles, including the Ihanktonwan, +Ihanktonwanna, and Titonwan, as shown by the dialectal resemblances and +variations as well as by the relative positions of their former habitats. + + + + +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 as 1703. The Mdewakantonwan were the original +Santee, but the white people, following the usage of the Ihanktonwan, +Ihanktonwanna, and Titonwan, now extend that name to the Waqpekute, +Waqpetonwan, and Sisitonwan. The gentes of the Mdewakantonwan are as +follows:(2) + +1. Kiyuksa, Breakers (of the law or custom); so called because members of +this gens disregarded the marriage law by taking wives within the gens. + +2. Qe-mini-tcan (He-mini-can) or Qemnitca (Hemnica), literally, +"Mountain-water-wood;" so called from a hill covered with timber that +appears to rise out of the water. This was the gens of Red Wing, whose +village was a short distance from Lake Pepin, Minnesota. + +3. Kap'oja (Kap{~COMBINING DOT BELOW~}oza), Not encumbered-with-much-baggage; "Light Infantry." +"Kaposia, or Little Crow's village," in Minnesota, in 1852. + +4. Maxa-yute-cni (Maga-yute-'sni), Eats-no-geese. + +5. Qeyata-otonwe (Heyata-otonwe), of-its-chief-Hake-wacte (Hake waste); +Qeyata-tonwan (Heyata-tonwan) of Reverend A.L. Riggs, +Village-back-from-the-river. + +6. Oyate-citca (Oyate sica), Bad nation. + +7. Tinta-otonwe (Tinta-otornwe), of Hake-wacte, or Tinta tonwan +(Tintatonwan) of A.L. Riggs, Village on-the-prairie (tinta). + +These seven gentes still exist, or did exist as late as 1880. + + + + +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 names have not +been recorded. + + + + +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: + + [Illustration: FIG. 30.--Sisseton and Wahpeton camping circle.] + + FIG. 30.--Sisseton and Wahpeton camping circle. + + +13. Inyan-tceyaka-atonwan (Inyan-ceyaka-atonwan), +Village-at-the-dam-or-rapids. + +14. Takapsin-tonwanna (Takapsin-tonwanna), Village-at-the-shinny-ground. + +15. Wiyaka-otina, Dwellers-on-the-sand (wiyaka). + +16. Oteqi-atonwan (Otehi-atonwan),Village-in-the-thicket (otehi). + +17. Wita-otina, Dwellers-on-the-island (wita). + +18. Wakpa-atonwan (Wakpa-atonwan), Village-on-the-river. + +19. Tcan-kaxa-otina (Can-kaga-otina), Dwellers-in-log (-huts?). + +The numbers prefixed to the names of these gentes denote their respective +places in the camping circle of the Sisseton and Wahpeton, as shown in +figure 30. + + + + +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 Okopeya as a fifth. When only a part of the +tribe journeyed together, the people camped in the following manner: The +Amdo-wapuskiyapi pitched their tents between the west and north, the +Wita-waziyata-otina between the north and east, the Itokaq-tina between +the east and south, and the Kap'oja between the south and west. The +following are the Sisseton gentes (figure 31): + +1. Wita-waziyata-otina, Village-at-the-north-island. + +2. Ohdihe (from ohdihan, to fall into an object endwise). This gens is an +offshoot of the Wita-waziyata-otina. + +3. Basdetce-cni (Basdece-sni), Do-not-split (the body of a +buffalo)-with-a-knife (but cut it up as they please). + +4. Itokaq-tina (Itokali-tina), Dwellers-at-the-south (itokaga). These are +an offshoot of the Basdetce-cni. + +5. Kaqmi-atonwan (Kalimi-atonwan), Village-at-the-bend (kalimin). + +6. Mani-ti, Those-who-camp (ti)-away-from-the-village. An offshoot of the +Kaqmi-atonwan. + +7. Keze, Barbed-like-a-fishhook. An offshoot of the Kaqmi-atonwan. + +8. Tcan-kute (Can kute), Shoot-in-the-woods (among the deciduous trees); a +name of derision. These people, according to Ashley, resemble the Keze, +whom he styles a "cross clan." + +9. Ti-zaptan (Ti-zaptan), Five-lodges. + +10. Okopeya, In-danger. An offshoot of the Ti-zaptan. + +11. Kap'oja (Kapoza), Those-who-travel-with-light-burdens. (See number 3 +of the Mdewakantonwan.) + +12. Amdo-wapuskiyapi, Those-who-lay-meat-on-their-shoulders +(amdo)-to-dry-it (wapuskiya)-during-the-hunt. + + [Illustration: FIG. 31.--Sisseton camping circle.] + + FIG. 31.--Sisseton camping circle. + + + + +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), +Lights or lungs; 3, Wakmuha-oin (Wakmuha oin),Pumpkin-rind-earring; 4, +Ihaisdaye, Mouth-greasers; 5, Watceunpa (Waceunpa), Roasters; 6, Ikmun +(Ikmun), An animal of the cat kind (lynx, panther, or wildcat); 7, +Oyate-citca (Oyate-sica), Bad-nation; 8, Wacitcun-tcintca (Wasican-cinca) +(a modern addition), Sons-of-white-men, the "Half-blood band." But in 1891 +Reverend Joseph W. Cook, who has been missionary to the Yankton since +1870, obtained from several men the following order of gentes (ignoring +the half-bloods): On the right side of the circle were, 1, Iha isdaye; 2, +Wakmuha-oin; 3, Ikmun. On the left side of the circle were, 4, Watceunpa; +5, Tcan-kute; 6, Oyate-citca; and, 7, Tcaxu. + + + + +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, or Wazi-kute, Shooters-among-the-pines; from these the +Ho-he or Asiniboin have sprung. 2, Takini, Improved-in-condition (as a +lean animal or a poor man). 3, Cikcitcena (Siksicena), +Bad-ones-of-different-sorts. 4, Bakihon (Bakihon), +Gash-themselves-with-knives. 5, Kiyuksa, Breakers (of the law or custom); +see Mdewakantonwan gens number 1. 6, Pa-baksa, Cut-heads; some of these +are on Devils Lake reservation, North Dakota. 7, Name forgotten. + +The following are the gentes of the Lower Yanktonai, or Hunkpatina: 1, +Pute-temini, Sweat-lips; the gens of Maxa-bomdu or Drifting Goose. 2, +Gun-iktceka (Sun ikceka), Common dogs. 3, Taquha-yuta (Tahuha-yuta), +Eat-the-scrapings-of-hides. 4, San-ona (San-ona), +Shot-at-some-white-object; this name originated from killing an albino +buffalo; a Hunkpapa chief said that refugees or strangers from another +tribe were so called. 5, Iha-ca (Iha-sa), Red-lips. 6, Ite-xu (Ite-gu), +Burned-face. 7, Pte-yute-cni (Pte-yute-sni), Eat-no-buffalo-cows. + + + + +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 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 divided socially into gentes, of which the +number has increased in recent years. The following names of their gentes +were given to the author in 1880 by Tatanka-wakan, Mysterious +Buffalo-bull: 1, Iyak'oza (Iyakoza), Lump (or wart)-on-a-horse's-leg. 2, +Tcoka-towela (Coka-towela), Blue-spot-in-the-middle. 3, Ciyo-tanka +(Siyo-tanka), Large grouse or prairie chicken. 4, Ho-mna, Fish-smellers. +5, Ciyo-subula (Siyo-subula), Sharp-tail grouse. 6, Kanxi-yuha +(Kangi-yuha), Raven keepers. 7, Pispiza-witcaca (Pispiza-wicasa), +Prairie-dog people. 8, Walexa-un-wohan (Walega un wohan), +Boil-food-with-the-paunch-skin (walega). 9, Watceunpa (Waceunpa), +Roasters. 10, Cawala (Sawala), Shawnee; the descendants of a Shawnee chief +adopted into the tribe. 11, Ihanktonwan (Ihanktonwan), Yankton, so called +from their mothers, Yankton women; not an original Sitcanxu gens. 12, +Naqpaqpa (Nahpahpa), Take-down (their)-leggings (after returning from +war). 13, Apewan-tanka (Apewan tanka), Big manes (of horses). + +In 1884 Reverend W.J. Cleveland sent the author the accompanying diagram +(figure 32) and the following list of Sitcanxu gentes, containing names +which he said were of very recent origin; 1, Sitcanxu proper. 2, Kak'exa +(Kakega),Making-a-grating-sound. 3a, Hinhan-cun-wapa (Hinhan-sun-wapa), +Toward-the-owl-feather. 3b, Cunikaha-napin (Sunkaha napin), +Wears-a-dogskin-around-the-neek, 4, Hi-ha kanhanhan win (Hi-ha kanhanhan +win), Woman (win) -the-skin (ha) -of-whose-teeth (hi) -dangles +(kanhanhan). 5, Hunku-wanitca (Hunku-wanica), Without-a-mother. 6, +Miniskuya-kitc'un (Miniskuya kicun), Wears salt. 7a, Kiyuksa, +Breaks-or-cuts-in-two-his-own (custom, etc; probably referring to the +marriage law; see Mdewakantonwan gens number 1). 7b, Ti-glabu, +Drums-iu-his-own-lodge. 8, Watceunpa (Waceunpa), Boasters. 9, Wagluqe +(Wagluhe), Followers, commonly called loafers; A.L. Riggs thinks the word +means "in-breeders." 10, Isanyati (Isanyati), Santee (probably derived +from the Mdewakantonwan). 11, Wagmeza-yuha, Has corn. 12a, Walexa-on-wohan +(Walega-on-wohan), Boils-with-the-paunch-skin. 12b, Waqna (Wahna), Snorts. +13, Oglala-itc'itcaxa (Oglala-icicaga), Makes-himself-an-Oglala. 14, +Tiyotcesli (Tiyocesli), Dungs-in-the-lodge. 15, Wajaja (Wazaza), Osage +(?). 16, Ieska-tcintca (Ieska-cinca), Interpreter's sons; "half-bloods." +17, Ohe-nonpa (Ohe-nonpa), Two boilings or kettles. 18, Okaxa-witcaca +(Okaga-wicasa), Man-of-the-south. + + [Illustration: FIG. 32.--Sitcanxu camping circle.] + + FIG. 32.--Sitcanxu camping circle. + + + +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), Red water. 2, Cina-luta-oin +(Sina-luta-oin), Scarlet-cloth-earring. 3, Woluta-yuta, Eat-dried-venison +(or buffalo meat) -from-the-hind-quarter. 4, Maz-peg-naka, Wear +(pieces-of) -metal-in-the-hair. 5, Tatanka-tcesli (Tatanka-cesli), +Dung-of-a-buffalo-bull. 6, Cikcitcela (Siksicela), +Bad-ones-of-different-kinds. 7, Tiyopa-otcannunpa (Tiyopa-ocannunpa), +Smokes-at-the-entrance-to-the-lodge. + + + +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), Untidy, slovenly ("Too lazy to tie their +moccasins"). 4, Wajaje (Wazaze; Kill Eagle's band; named affcer Kill +Eagle's father, who was a Wajaje of the Oglala tribe). 5, Hohe, Asiniboin. +6, Wamnuxa-oin (Wamnuga-oin), Shell-ear-pendant. In 1884 Reverend H. Swift +obtained the following from Waanatan or Charger as the true list of +Siha-sapa gentes: 1, Ti-zaptan (Ti-zaptan), Five lodges. 2, +Siha-sapa-qtca, Heal Blackfeet. 3, Hohe, Asiniboin. 4, Kanxi-cun-pegnaka +(as above). 5, Wajaje (as above). 6, Wamnuxa-oin (as above). Mr Swift +stated that there was no Siha-sapa division called Glagla-hetca. + + + +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 numbers 4 and 9, to Reverend H. Swift by No Heart +(Cante-wanica): 1, Unktce-yuta (Unkce-yuta), Eat-dung. 2, Glagla-hetca +(Glagla-heca), Slovenly. 3, Cunka-yute-cni (Sunka yute-sni), Eat-no-dogs. +4, Nixe-tanka (Nige-tanka), Big-belly. 5, Wakpokinyan (Wakpokinyan), +Flies-along-the-creek (wakpa). 6, Inyan-ha-oin (Inyan-h-oin), +Musselshell-earring. 7, Cikcitcela (Siksicela), +Bad-ones-of-different-sorts. 8, Wagleza-oin, Watersnake-earring. 9, +Wan-nawexa (Wan-nawega), Broken-arrows. The Wannawexa are nearly extinct. + + + +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 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, Breaks-his-own (marriage custom). 4, Wajaja +(Wazaza. See the Siha-sapa list of gentes). 5, Ite-citca (Ite-sica), +Bad-face, or Oglala-qtca (Oglala-hca), Real Oglala. 6, Oyuqpe (Oyuhpe); +identical with Oiyuqpe of the next list. 7, Wagluqe (Wagluhe). Followers +or Loafers. These were probably the earlier divisions of the Oglala, but +by 1884 considerable segregation had been accomplished, as shown by the +following list furnished by Reverend W.J. Cleveland: 1, Ite-citca +(Ite-sica), Bad-face, under Maqpiya-luta, Scarlet Cloud ("Red Cloud"). 2, +Payabyeya, Pushed-aside (under Tasunka-kokipapi, They-fear-even-his-horse; +wrongly rendered Man-afraid-of-his-horses). 3, Oyuqpe (Oyuhpe), Thrown +down or unloaded. 4, Tapicletca, Spleen (of an animal). 5, Pe-cla +(Pe-sla), Baldhead. 6, Tceq-huha-ton (Ceh-huha-ton), Kettle-with-legs. 7, +Wablenitca (Wablenica), Orphans. 8, Pe-cla-ptcetcela (Pe-sla-ptecela), +Short-baldhead. 9, Tacnahetca (Tasnaheca), Gopher. 10, I-wayusota, +Uses-up-by-begging-for, "Uses-up-with-the-mouth." 11, Wakan (Wakan), +Mysterious. 12a, Iglaka-teqila (Iglaka-tehila), Refuses-to-move-camp. 12b, +Ite-citca, Bad-face (as number 1). 13, Ite-citca-etanhan +(Ite-sica-etanhan), "From-bad-face," Part-of-bad-face. 14, Zuzetca-kiyaksa +(Zuzeca kiyaksa), Bit-the-snake-in-two. 15, Watceonpa (Wace-onpa), +Boasters. 16, Watcape (Wacape), Stabber. 17, Tiyotcesli (Tiyocesli), +Dungs-in-the-lodge. 18 and 19, Wagluqe, Followers or Loafers. 20, Oglala, +Scattered-her-own. 21, Ieska-tcintca (Ieska-cinca), Interpreter's sous, +"Half-bloods." + +According to Mr Cleveland the whole Oglala tribe had two other names, +Oyuqpe, Thrown-down or unloaded, and Kiyaksa, Bit-it-in-two. + + + +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, Tcanka-oqan (Canka-ohan) Sore-backs (of +horses), not the original name. 2, Tce-oqba (Ce-ohba), in which tce (ce) +has either a vulgar meaning or is a contraction of tceya (ceya), to weep, +and oqba (ohba), sleepy. 3, Tinazipe-citca (Tinazipe-sica), Bad-bows. 4, +Talo-nap'in (Talo-napin), Fresh-meat-necklace. 5, Kiglacka (Kiglaska), +Ties-his-own. 6, Tcegnake-okisela (Cegnake-okisela), Half-a-breechcloth. +7, Cikcitcela (Siksicela), Bad-ones-of-different-sorts. 8, Wakan (Wakan), +Mysterious. 9, Hunska-tcantojuha (Hunska-cantozuha), +Legging-tobacco-pouch. + + [Illustration: FIG. 33.--Oglala camping circle.] + + FIG. 33.--Oglala camping circle. + + +The real foundation for the totemic system exists among the Dakota, as +well as among the other Siouan tribes and the Iroquois, in the names of +men often being taken from mythical animals, but, in the opinion of Dr +S.R. Riggs, the system was never carried to perfection. + + + + +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 has been described at length by Dr Riggs.(3) + +While no political organization has been known to exist within the +historic period over the whole Dakota nation, the traditional alliance of +the "Seven Council-fires" is perpetuated in the common name Dakota, +signifying allied, friendly. + +Among the Dakota it is customary for the rank and title of chief to +descend from father to son, unless some other near relative is ambitious +and influential enough to obtain the place. The same is claimed also in +regard to the rank of brave or soldier, but this position is more +dependent on personal bravery. While among the Omaha and Ponka a chief can +not lead in war, there is a different custom among the Dakota. The +Sisseton chief Standing Buffalo told Little Crow, the leader of the +hostile Santee in the Minnesota outbreak of 1862, that, having commenced +hostilities with the whites, he must fight it out without help from him, +and that, failing to make himself master of the situation, he should not +flee through the country of the Sisseton. + +Regarding chieftainship among the Dakota, Philander Prescott(4) says: + + + The chieftainship is of modern date, there being no chiefs hefore + the whites came. The chiefs have little power. The chief's band is + almost always a kin totem which helps to sustain him. The chiefs + have no votes in council; there the majority rules and the voice + of the chief is not decisive till then. + + On the death of a chief, the nearest kinsman in the right line is + eligible. If there are no kin, the council of the band can make a + chief. Civil chiefs scarcely ever make a war party. + + +The Dakota woman owns the tipi. If a man has more wives than one, they +have separate tipis, or they arrange to occupy different sides of one. +Sometimes the young man goes to live with his wife's kindred, but in such +matters there is no fixed rule. To purchase a wife was regarded the most +honorable form of marriage, though elopement was sometimes resorted to. + + + + + +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 Hohe, "rebels," but Denig says the term +signifies "fish eaters," and that they may have been so called from the +fact that they subsisted principally on fish while in British territory. + +Lists of the gentes of this people have been recorded by Denig, +Maximilian, and Hayden, but in the opinion of the present writer they need +revision. + + _Asiniboin gentes_ + +_Denig_ _Maximilian_ _Hayden_ +We-che-ap-pe-nah, Itschcabine, Les Wi-ic-ap-i-nah, +60 lodges, under gens des filles. Girls' band. +Les Yeux Gris +E-an-to-ah, Stone Jatonabine, Les I'-an-to'-an. +Indians, the gens des roches, Either Inyan +original the Stone Indians tonwan, Stone +appellation for of the English. Village or +the whole nation; Call themselves Ihanktonwan, End +50 lodges, under "Eascab." village or +Premier qui Voile. Yankton. J.O.D.) +Wah-to-pan-ah, Otaopabine, Les Wah-to'-pap-i-nah +Canoe Indians, 100 gens des canots. +lodges, under +Serpent. +Wah-to-pah-han-da-toh, Watopachnato, Les Wah-to'-pah-an-da-to, +Old Gauche's gens, gens de l'age. Gens du Gauche or +i.e., Those who Left Hand. +row in canoes; 100 +lodges, under +Trembling Hand. +Wah-ze-ah we-chas-ta, O-see-gah (of Wah-zi-ah, or +Northern People (so Lewis and Clark, To-kum-pi, Gens du +called because they Discoveries, p. Nord. +came from the north in 43, 1806). +1839); 60 lodges, +under Le Robe de Vent. + +The following gentes have not been collated: Of Maximilian's list, +Otopachgnato, les gens du large, possibly a duplication, by mistake, of +Watopachnato, les gens de l'age; Tschantoga, les gens des bois; +Tanin-tauei, les gens des osayes; Chabin, les gens des montagnes. Of +Hayden's list, Min'-i-shi-nak'-a-to, gens du lac. + +The correct form in the Yankton dialect of the first name is Witcinyanpina +(Wicinyanpina), girls; of the second, probably Inyantonwan (Inyan tonwan); +the third and fourth gentes derive their names from the verb watopa, to +paddle a canoe; the fifth is Waziya witcacta (Waziya wicasta). Tschan in +Tschantoga is the German notation of the Dakota tcan (can), tree, wood. +Cha in Chabin is the German notation of the Dakota word he, a high ridge +of hills, a mountain. + +In his report to Governor Stevens, from which the following information +respecting the Asiniboin is condensed, Denig used the term "band" to +denote a gens of the tribe, and "clans" instead of corporations, under +which latter term are included the feasting and dancing societies and the +orders of doctors, shamans, or theurgists. + +These bands are distinct and occupy different parts of the country, +although they readily combine when required by circumstances, such as +scarcity of game or an attack by a large body of the enemy. + +The roving tribes call no general council with other nations; indeed, they +are suspicious even of those with whom they have been at peace for many +years, so that they seldom act together in a large body. With the +exception of the Hidatsa, Mandau, and Arikara, who are stationary and live +in a manner together, the neighboring tribes are quite ignorant of one +another's government, rarely knowing even the names of the principal +chiefs and warriors. + +In all these tribes there is no such thing as hereditary rank. If a son of +a chief is wanting in bravery, generosity, or other desirable qualities, +he is regarded merely as an ordinary individual; at the same time it is +true that one qualification for the position of chief consists in having a +large number of kindred in the tribe or gens. Should there be two or more +candidates, equally capable and socially well connected, the question +would be decided on the day of the first removal of the camp, or else in +council by the principal men. In the former case, each man would follow +the leader whom he liked best, and the smaller body of Indians would soon +adhere to the majority. + +Women are never acknowledged as chiefs, nor have they anything to say in +the council. A chief would be deposed for any conduct causing general +disgust or dissatisfaction, such as incest (marrying within his gens) or +lack of generosity. Though crime in the abstract would not tend to create +dissatisfaction with a chief, yet if he murdered, without sufficient +cause, one whose kindred were numerous, a fight between the two bodies of +kindred would result and an immediate separation of his former adherents +would ensue; but should the murdered person be without friends, there +would be no attempt to avenge the crime, and the people would fear the +chief only the more. To preserve his popularity a chief must give away all +his property, and he is consequently always the poorest man in the band; +but he takes care to distribute his possessions to his own kindred or to +the rich, from whom he might draw in times of need. + +The duties of a leading chief are to study the welfare of his people, by +whom he is regarded as a father, and whom he addresses as his children. He +must determine where the camp should be placed and when it should be +moved; when war parties are advisable and of whom they should be +composed--a custom radically different from that of the Omaha and +Ponka,--and all other matters of like character. Power is tacitly committed +to the leading chief, to be held so long as he governs to general +satisfaction, subject, however, to the advice of the soldiers. Age, +debility, or any other natural defect, or incapacity to act, advise, or +command, would lead a chief to resign in favor of a younger man. + +When war is deemed necessary, any chief, soldier, or brave warrior has the +privilege of raising and leading a war party, provided he can get +followers. The powers of a warrior and civil chief may be united in one +person, thus differing from the Omaha and Ponka custom. The leading chief +may and often does lead the whole band to war; in fact, it devolves on him +to lead any general expedition. + +The Akitcita (Akicita), soldiers or guards (policemen), form an important +body among the Asiniboin as they do among the other Siouan tribes. These +soldiers, who are chosen from the band on account of their bravery, are +from 25 to 45 years of age, steady, resolute, and respected; and in them +is vested the power of executing the decisions of the council. In a camp +of 200 lodges these soldiers would number from 50 to 60 men; their lodge +is pitched in the center of the camp and is occupied by some of them all +the time, though the whole body is called together only when the chief +wishes a public meeting or when their hunting regulations are to be +decided. In their lodge all tribal and intertribal business is transacted, +and all strangers, both white men and Indians, are domiciled. The young +men, women, and children are not allowed to enter the soldiers' lodge +during the time that tribal matters are being considered, and, indeed, +they are seldom, if ever, seen there. All the choicest parts of meat and +the tongues of animals killed in hunting are reserved for the soldiers' +lodge, and are furnished by the young men from time to time. A tax is +levied on the camp for the tobacco smoked there, which is no small +quantity, and the women are obliged to furnish wood and water daily. This +lodge corresponds in some degree to the two sacred lodges of the Hanga +gens of the Omaha. + +Judging from the meager information which we possess concerning the +Asiniboin kinship system, the latter closely resembles that of the Dakota +tribes, descent being in the male line. After the smallpox epidemic of +1838, only 400 thinly populated lodges out of 1,000 remained, relationship +was nearly annihilated, property lost, and but few, the very young and +very old, were left to mourn the loss. Remnants of bands had to be +collected and property acquired, and several years elapsed ere the young +people were old enough to marry. + +The names of the wife's parents are never pronounced by the husband; to do +so would excite the ridicule of the whole camp. The husband and the +father-in-law never look on each other if they can avoid it, nor do they +enter the same lodge. In like manner the wife never addresses her +father-in-law. + +A plurality of wives is required by a good hunter, since in the labors of +the chase women are of great service to their husbands. An Indian with one +wife can not amass property, as she is constantly occupied in household +labors, and has no time for preparing skins for trading. The first wife +and the last are generally the favorites, all others being regarded as +servants. The right of divorce lies altogether with the husband; if he has +children by his wife, he seldom puts her away. Should they separate, all +the larger children--those who require no further care--remain with the +father, the smaller ones departing with the mother. When the women have no +children they are divorced without scruple. + +After one gets acquainted with Indians the very opposite of taciturnity +exists. The evenings are devoted to jests and amusing stories and the days +to gambling. The soldiers' lodge, when the soldiers are not in session, is +a very theater of amusement; all sorts of jokes are made and obscene +stories are told, scarcely a woman in the camp escaping the ribaldry; but +when business is in order decorum must prevail. + +The personal property of these tribes consists chiefly of horses. +Possession of an article of small value is a right seldom disputed, if the +article has been honestly obtained; but the possession of horses being +almost the principal object in life of an Indian of the plains, the +retention of them is a matter of great uncertainty, if he has not the +large force necessary to defend them. Rights to property are based on the +method of acquirement, as (1) articles found; (2) those made by themselves +(the sole and undisputed property of the makers); (3) those stolen from +enemies, and (4) those given or bought. Nothing is given except with a +view to a gift in return. Property obtained by gambling is held by a very +indefinite tenure. + +Murder is generally avenged by the kindred of the deceased, as among the +Omaha and Ponka. Goods, horses, etc, may be offered to expiate the crime, +when the murderer's friends are rich in these things, and sometimes they +are accepted; but sooner or later the kindred of the murdered man will try +to avenge him. Everything except loss of life or personal chastisement can +be compensated among these Indians. Rape is nearly unknown, not that the +crime is considered morally wrong, but the punishment would be death, as +the price of the woman would be depreciated and the chances of marriage +lessened. Besides, it would be an insult to her kindred, as implying +contempt of their feelings and their power of protection. Marriage within +the gens is regarded as incest and is a serious offense. + + + + + +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 and the cultivation of the soil. The diameter of the +circle (figure 34) represents the road traveled by the tribe when going on +the buffalo hunt, numbers 1 and 10 being the gentes which were always in +the van. The tribe was divided into half tribes, each half tribe +consisting of five gentes. The sacred tents of the Omaha and all the +objects that were kept in them are now in the Peabody Museum of +Archaeology and Ethnology at Cambridge, Massachusetts. + + [Illustration: FIG. 34.--Omaha camping circle.] + + FIG. 34.--Omaha camping circle. + + +The two groups of gentes forming the half tribes or phratries, sometimes +composed of subgentes or sections, are as follows: + +_Hangacenu gentes_--1, Wejincte, Elk. 2, Inke-sabe, Black shoulder, a +Buffalo gens; the custodian of the real pipes of peace. 3, Hanga or +Ancestral, a Buffalo gens; the regulator of all the so-called pipes of +peace and keeper of two sacred tents. 4, catada, meaning uncertain; in +four subgentes: _a_, Wasabe hit'aji, Touch-not-the-skin-of-a-black-bear; +_b_, Wajinga cataji, Eat-no-small-birds; Bird people; _c_, {~LATIN SMALL LETTER TURNED T~}e-*d*a it'aji, +Touch-no-buffalo-head; Eagle people; _d_, {~LATIN SMALL LETTER TURNED K~}e-'in, +Carry-a-turtle-on-the-back; Turtle people. 5, {~LATIN SMALL LETTER TURNED K~}anze, Wind people. + +_Ictasanda gentes_--6, Mancinka-gaxe, Earth-lodge-makers; coyote and wolf +people. 7, {~LATIN SMALL LETTER TURNED T~}e-sinde, Buffalo-tail; a Buffalo-calf people. 8, {~LATIN SMALL LETTER TURNED T~}a-*d*a, +Deer-head; Deer people. 9, Ingce-jide, Red dung; a Buffalo-calf gens. 10, +Icta-sanda, meaning uncertain ("gray eyes"?), said to refer to the effect +of lightning on the eyes. This last gens consists of Thunder and Reptile +people. + +The Inke-sabe formerly consisted of four subgentes. When the gens met as a +whole, the order of sitting was that shown in figure 35. In the tribal +circle the Wacigije camped next to the Hanga gens, and the other Inke-sabe +people came next to the Wejincte; but in the gentile "council fire" the +first became last and the last first. + +The Iekice or Criers. + +The Naqceit'a-baji, Those-who-touch-no-charcoal. + +The three subgentes here named sat on the same side of fireplace. + +The Hanga formerly had four subgeutes, but two of them, the Waciitan or +Workers, and the Ha-{~LATIN SMALL LETTER TURNED T~}u-it'aji, Touches-no-green(-corn)-husks, are extinct, +the few survivors having joined the other subgentes. The remaining +subgentes are each called by several names: 1, {~LATIN SMALL LETTER TURNED T~}csanha-{~LATIN SMALL LETTER TURNED T~}acican, pertaining +to the sacred skin of an albino buffalo cow, or Wacabe, Dark buffalo; or +Hanga-qti, real Hanga; or {~LATIN SMALL LETTER TURNED T~}e-ceze-cataji, Do-not-eat-buffalo-tongues. 2, +Janha-{~LATIN SMALL LETTER TURNED T~}acican, pertaining to the sacred (cottonwood) bark; or +Waqcexe-acin, Keeps-the-"spotted-object" (the sacred pole); or +Jan-waqube-acin, Keeps-the-sacred-or-mysterious-wood (pole); or +{~LATIN SMALL LETTER TURNED T~}a-waqube-cataji, Does-not-eat-the-sacred (mysterious)-buffalo-sides; or +Minxa-san-cataji-ki *P*etan-cataji, Eat-no-geese-or-swans-or-cranes. + + [Illustration: FIG. 35.--Inke-sabe gentile assembly. A, The Wacigije, + Maze or Whorl, or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-cataji, Those-who-eat-no-red-corn.] + + FIG. 35.--Inke-sabe gentile assembly. A, The Wacigije, Maze or Whorl, + or Wagnbe-gaxe-aka, He-who-acts-mysteriously. B, The + Watanzi-jide-cataji, Those-who-eat-no-red-corn. + + +In the tribal circle the Wacabe camped next to the Inke-sabe, and the +Waqecxe-acin were next to the Wasabe-hit'aji subgens of the catada; but in +the Hanga gentile assembly the positions were reversed, the Wacabe sitting +on the right side of the fire and the Waqcexe-acin on the left. + +The Wasabe-hit'aji subgens of the catada was divided into four sections: +Black-bear, Raccoon, Grizzly-bear, and Porcupine. The only survivors are +the Black-bear and Raccoon (Singers). + +The Wajinga cataji subgens was divided into four sections: 1, Hawk people, +under the chief Standing Hawk (now dead). 2, Blackbird people, under the +chief Wajina-gahiga. B, Starling or Thunder people. 4, Owl and Magpie +people. + +The {~LATIN SMALL LETTER TURNED K~}anze gens was divided into at least two subgentes, the Keepers of the +pipe and the Wind people. Lion, of the Deer-head gens, said that there +were four subgentes, but this was denied in 1882 by Two Crows of the Hanga +gens. + +The Mancinka-gaxe subgentes, as given by Lion, were: 1, Coyote and Wolf +people. 2, In'e-waqube-acin, Keepers-of-the-mysterious-stones. 3, +Niniba-t'an, Keepers-of-the-pipe. 4, Minxa-san-wet'aji. +Touch(es)-not-swans. Cange-ska, White Horse, chief of the Mancin-ka-gaxe +(in 1878-1880) named three subgentes, thus: 1, Qube, Mysterious person, a +modern name (probably including the Mi{~LATIN SMALL LETTER TURNED K~}asi and In'e-waqube-acin, and +certainly consisting of the descendants of the chief Wa-jinga-sabe or +Blackbird). 2, Niniba-t'an. 3, Minxa-san-wet'aji. + +The {~LATIN SMALL LETTER TURNED T~}a-*d*a were divided into four parts: 1, Niniba-t'an, +Keepers-of-the-pipe, under Lion. 2, Naqce-it'aji, Touches-no-charcoal, +under Boy Chief. 3, Thunder-people, under Pawnee Chief. 4, Deer-people, +under Sinde-xanxan (Deer's-)tail-shows-red-at-intervals +(-as-it-bounds-away). + +The Ictasanda gens also was in four parts: 1, Niniba-t'an, +Keepers-of-the-pipe. 2, Real Ictasanda people, (Numbers 1 and 2 were +consolidated prior to 1880.) 3, Wacetan or Reptile people, sometimes +called Keepers-of-the-claws-of-a-wildcat. 4, Real Thunder people, or +Those-who-do-not-touch-a-clamshell, or +Keepers-of-the-clamshell-and-the-tooth-of-a-black-bear. + +The social organization of the Omaha has been treated at length by the +author in his paper on Omaha Sociology.(6) + + + + + +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. + + [Illustration: FIG. 36.--Ponka camping circle.] + + FIG. 36.--Ponka camping circle. + + +Tcinju half-tribe--Thunder or Fire phratry: Gens 1, Hisada, +Legs-stretched-ont-stiff (refers to a dead quadruped); Thunder people. +Gens 2, Touch-not-the-skin-of-a-black-bear. Wind-makers or War phratry: +Gens 3, cixida, Wildcat (in two subgentes: 1, Sinde-agce, Wears-tails, +i.e., locks of hair; Naqce-it'aji, Does-not-touch-charcoal; and +Wasc{~LATIN SMALL LETTER TURNED T~}u-it'aji, Does-not-tonch-verdigris. 2, Wami-it'aji, +Does-not-touch-blood). Gens 4, Nika-*d*a-{~LATIN SMALL LETTER OPEN O~}na, "Bald human-head;" Elk +people (in at least three subgentes: 1, {~LATIN SMALL LETTER TURNED T~}e-sinde-it'aji, +Does-not-touch-a-buffalo-tail; 2, {~LATIN SMALL LETTER TURNED T~}e ceze cataji, +Does-not-eat-buffalo-tongues; 3, {~LATIN SMALL LETTER TURNED T~}aqti ki Anpan cataji, +Does-not-eat-deer-and-elk). + +Wajaje half-tribe--Earth phratry: Gens 5, Ma{~LATIN SMALL LETTER TURNED K~}an, Medicine, a buffalo gens, +also called {~LATIN SMALL LETTER TURNED T~}e-sinde it'aji, Does-not-touch-buffalo-tails (in two +subgentes: 1, Real Ponka, Keepers-of-a-sacred-pipe; 2, Gray Ponka). Gens +6, Wacabe, Dark buffalo (in two subgentes: 1, Buffalo tail, or,{~LATIN SMALL LETTER TURNED T~}e-ceze +cataji, Does-not-eat-buffalo-tongues, or {~LATIN SMALL LETTER TURNED T~}e-jinga cataji, +Does-not-eat-a-very-young-buffalo-calf; 2, {~LATIN SMALL LETTER TURNED T~}e-*d*a it'aji, +Does-not-touch-a-buffalo-head or skull). Water phratry (?): Gens 7, +Wajaje, Osage (in two subgentes at present: 1, Dark Osage, +Keepers-of-a-sacred-pipe, or Wase{~LATIN SMALL LETTER TURNED T~}u-it'aji, Does-not-touch-verdigris, or +Naqce-it'aji, Does-not-touch-charcoal; 2, Gray Osage, or Wes'a wet'aji, +Does-not-touch-serpents; 3, Necta, an Owl subgens, now extinct). Gens 8, +Nuqe, Reddish-yellow buffalo (miscalled Nuxe, Ice). Subgentes uncertain, +but there are four taboo names: Does-not-touch-a-Buffalo-head (or skull), +Does-not-touch-a-buffalo-calf, +Does-not-touch-the-yellow-hide-of-a-buffalo-calf, and +Does-not-eat-buffalo-tongues. + + + + + +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 names are known to all the tribe: 1, +U{~LATIN SMALL LETTER TURNED K~}a'qpa-qti, Real Kwapa; 2, Ti'-u-a'-dci-man (Toriman), Ti'-u-a-dci' man +(of Mrs Stafford); 3, U-zu'-ti-u'-we (Southois, etc). The fourth was +Tan'wan ji'{~LATIN SMALL LETTER TURNED K~}a, Small village. Judging from analogy and the fact that the +fifth village, Imaha, was the farthest up Arkansas river, that village +name must have meant, as did the term Omaha, the upstream people. + +The following names of Kwapa gentes were obtained chiefly from Alphonsus +Valliere, a full-blood Kwapa, who assisted the author at Washington, from +December, 1890, to March, 1891: + +Nan'panta, a Deer gens; Onphun enikaci{~LATIN SMALL LETTER TURNED K~}a, the Elk gens; Qidc e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, +the Eagle gens; Wajin'{~LATIN SMALL LETTER TURNED K~}a enikaci'{~LATIN SMALL LETTER TURNED K~}a, the Small-bird gens; Han'{~LATIN SMALL LETTER TURNED K~}a +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Han'{~LATIN SMALL LETTER TURNED K~}a or Ancestral gens; Wasa' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the +Black-bear gens; Mantu' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Grizzly-bear (?) gens; Te +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Buffalo gens (the ordinary buffalo); Tuqe'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, the +Reddish-yellow Buffalo gens (answering to Nuqe of the Ponka, Yuqe of the +Kansa, cuqe of the Osage); Jawe' nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Beaver gens; Hu +i'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Fish gens; Mika'q'e ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, the Star gens; Pe'tan +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Crane gens; Can{~LATIN SMALL LETTER TURNED K~}e'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Dog (or Wolf?) gens; +Wakan'{~LATIN SMALL LETTER TURNED T~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Thunder-being gens; Tandcan' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a or +Tan'dcan tan'{~LATIN SMALL LETTER TURNED K~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Panther or Mountain-lion gens; +Ke-ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, the Turtle gens; Wes'a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Serpent gens; Mi +e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, the Sun gens. Valliere was unable to say on which side of the +tribal circle each gens camped, but he gave the personal names of some +members of most of the gentes. + +On visiting the Kwapa, in the northeastern corner of Indian Territory, in +January, 1894, the author recorded the following, with the assistance of +Mrs Stafford, a full-blood Kwapa of about 90 years of age: Among the Hanka +gentes are the Han'{~LATIN SMALL LETTER TURNED K~}a tan{~LATIN SMALL LETTER TURNED K~}a, Large Han{~LATIN SMALL LETTER TURNED K~}a or Mancka' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Crawfish +people; Wajin{~LATIN SMALL LETTER TURNED K~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Small-bird people; Jin'{~LATIN SMALL LETTER TURNED K~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, +Small-bird people; Te ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, Buffalo people, or Han'{~LATIN SMALL LETTER TURNED K~}a ji'{~LATIN SMALL LETTER TURNED K~}a, Small +Han{~LATIN SMALL LETTER TURNED K~}a; An'pan e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Elk people; Qidca' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Eagle people; +Tuqe'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, Reddish-yellow Buffalo people; and Can{~LATIN SMALL LETTER TURNED K~}e'-nikaci'{~LATIN SMALL LETTER TURNED K~}a, Dog +(or Wolf?) people. Mrs Stafford knew that five gentes were not on the +Han{~LATIN SMALL LETTER TURNED K~}a side, three of them, Hu i'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Fish people, Ni'kia'ta +(meaning unknown), and Ke-ni'kaci'{~LATIN SMALL LETTER TURNED K~}a, Turtle people, being on the same +side; Mantu' e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, Lion people; and Ti'ju (answering to the Osage +Tsi{~LATIN SMALL LETTER OPEN O~}u, the Kansa Tciju, and the Ponka Tcinju), meaning not obtained, which +last is extinct. Mrs Stafford could not tell on which side camped any of +the following gentes given by Valliere: Maqe, Wes'a, Wasa, Jawe, Mikaq'e, +Mi, etc. The only persons capable of giving the needed information are +among those Kwapa who reside on Osage reservation. According to George +Redeagle and Buffalo Calf, two full-blood Quapaw, the Maqe-nikaci'{~LATIN SMALL LETTER TURNED K~}a, +Upper World people, were identical with the Wakan{~LATIN SMALL LETTER TURNED T~}a e'nikaci'{~LATIN SMALL LETTER TURNED K~}a, +Thunder-being people, of Valliere. These two men said, also, that there +was no single gens known as the Han{~LATIN SMALL LETTER TURNED K~}a, that name belonging to a major +division, probably a half-tribe. + + + + + +THE KANZE OR KANSA + + + [Illustration: FIG. 37.--Kansa camping circle.] + + 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 Ictunga people, those who camp on the +Ictunga 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. Manyinka, _a_, Manyinka + Earth, or tanga, Large + Earth-lodge-makers. earth. _b_, + Manyinka + gaxe,&Manyinka + jinga, Small + earth. +II 2. Ta, Deer, or _a_, Taqtci, Real + Wajaje, Osage. deer. _b_, Ta + yatcaji, + Eats-no-deer, or + Ta ts'eye, + Kills-deer, or + Wadjueta ts'eye, + Kills-quadrupeds. +III 3. Panka, Ponka _a_, Pank + unikacinga, Ponka + people. _b_, + Qundj-alan, + Wear-red-cedar + (-fronds)-on-their-heads. +III 4. Kanze, Kansa, or _a_, Tadje unikacinga, + Tci hacin, Wind people, or Ak'a + Lodge-in-the-rear; unikacinga, South-wind + Last-lodge. people, or Tci hacinqtci, + Real Tci hacin, + Camp-behind-all. _b_, + Tadje jinga, Small-wind, + or Mannanhind-je, Makes-a + breeze-near-the-ground. +III 5. Wasabe, Black _a_, Wasabeqtci, Real + bear. Black-bear, or Sakun + wayatce, Eats-raw + (-food). _b_, Sindjale, + Wears-tails (locks of + hair) -on-the-head. +I 6. Wanaxe, Ghost Not learned. +IV 7. Ke k'in, Not learned. + Carries-a-turtle-on-his-back. +V 8. Min k'in, Not learned. + Carries-the-sun-on-his-back. +I 9. Upan, Elk _a_, Upan-qtci, Real elk, + or Mansanha, referring to + the color of the fur. + _b_, Sanhange, meaning + unknown. +VI 10. Queya, White eagle _a_, Huesada, + Legs-stretched-out-stiff; + Queyunikacinga, + 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'e, _a_, Queyego jinga, + Holds-the-firebrand-to-sacred-pipes, Hawk-that-has-a-tail-like-a-"king-eagle;" + or Hanga jinga, small Hanga. "Little-one-like-an-eagle." + _b_, Mika unikacinga, + Raccoon people, or Mika + qla jinga, Small lean + racoon. +VII 13. Hanga tanga, Large Hanga; Hanga A black eagle with spots. Subgentes not + utanandji, recorded. + Hanga-apart-from-the-rest, or Ta + sindje qaga, Stiff-deer-tail. +II 14. Tcedunga, Buffalo (bull), or _a_, Tcedunga, Buffalo with dark hair. + Sitanga, Big feet. _b_, Yuqe, Reddish-yellow Buffalo. (See + Ponka Nuqe, Osage cuqe, Kwapa Tuqe.) +V 15. Tci ju wactage, Tci-ju (Red-hawk people?). Subgentes not + peacemaker. recorded. +II 16. Lu nikacinga, Thunder-being Subgentes not recorded. + people; Ledan unikacinga, Gray-hawk + people. + +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'uebe +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 Wadayinga, 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'eki'ce. 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 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 yatcaji 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 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. + + [Illustration: FIG. 38.--Osage camping circle.] + + FIG. 38.--Osage camping circle. + + +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. + + + + + +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 spring and summer. The author is indebted to the late +Reverend William Hamilton for a list of the Iowa gentes, obtained in 1880 +during a visit to the tribe. Since then the author has recorded the +following list of gentes and subgentes, with the aid of a delegation of +the Iowa who visited Washington: + + _First phratry_ + +_Gentes_ _Subgentes_ +1. Tu'-nan-p'in, Black 1. Ta'po-cka, a large +bear. Tohin and Ci{~LATIN SMALL LETTER TURNED K~}re black bear with a white +wonane were chiefs of spot on the chest. +this gens in 1880. Tohin 2. Pun'-xa cka, a black +kept the sacred pipe. bear with a red nose; + literally, Nose White. + 3. Mun-tci'-nye, Young + black bear, a short black + bear. + 4. Ki'-ro-ko'-qo-tce, a + small reddish black bear, + motherless; it has little + hair and runs swiftly. +2. Mi-tci'-ra-tce, Wolf. 1. Cun'-tan cka, +Ma'-hin was a chief of White-wolf. +this gens. 2. Cun'-tan ce-we, + Black-wolf. + 3. Cun'-tan qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, + Gray-wolf. + 4. Ma-nyi'-ka-qci', + Coyote. +3. Tce'-xi-ta, Eagle and 1. Na' tci-tce', i.e. +Thunder-being gens. Qra'-qtci, Real or Golden + eagle. + 2. Qra' hun'-e, Ancestral + or Gray eagle. + 3. Qra' {~LATIN SMALL LETTER TURNED K~}re'-ye, + Spotted-eagle. + 4. Qra' pa can; + Bald-eagle. +4. Qo'-ta-tci, Elk; now 1. Un'-pe-xa qan'-ye, +extinct. The Elk gens Big-elk. +funished the soldiers or 2. Un'-pe-xa yin'-e, +policemen. Young-elk (?). + 3. Un'-pe-xa {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}re'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e + yin'-e, + Elk-somewhat-long. + 4. Ho'-ma yin'-e, Young + elk (?). The difference + between Un'pexa and Homa + is unknown. The former + may be the archaic name + for "elk." +5. Pa'-qca, Beaver. 1. Ra-we' qan'ye, +Probably the archaic Big-Beaver. +name, as beaver is now 2. Ra-{~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}ro'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, meaning +ra-we. The survivors of unknown. +this gens have joined the 3. Ra-we' yin'-e, +Pa-ca or Beaver gens of Young-beaver. +the Oto tribe. 4. Ni'wan-ci'-ke, + Water-person. + + _Second phratry_ + +6. Ru'-tce, Pigeon 1. Min-ke' qan'-ye, + Big-raccoon. + 2. Min-ke'yin'-e, + Young-raccoon + 3. Ru'-tce yin'-e, + Young-pigeon. + 4. Oo'-ke, + Prairie-chicken, grouse. +7. A'-ru-qwa, Buffalo 1. Tce-{~LATIN SMALL LETTER TURNED T~}o qan'-ye, + Big-buffalo-bull. + 2. Tce-{~LATIN SMALL LETTER TURNED T~}o yin'-o, + Young-buffalo-bull. + 3. Tce-p'o'-cke yin'-e, + Young-buffalo-bull-that-is-distended + (?). + 4. Tce-yin'-ye, + Buffalo-calf. +8. Wa-kan', Snake. An 1. Wa-kan' {~LATIN SMALL LETTER OPEN O~}{~COMBINING ACUTE ACCENT~}i, Yellow-snake, i.e., +extinct gens. Rattlesnake. + 2. Wa-kan'-qtci, Real-snake, (named + after a species shorter than the + rattlesnake). + 3. Ce'-ke yin'-e, Small or young + ceke, the copperhead snake (?). + 4. Wa-kan' qo'-{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}e, Gray-snake (a + long snake, which the Omaha call + swift blue snake). +9. Man'-ko-ke, Owl. The names of the subgentes have been +Extinct. forgotten. + +An account of the mythical origin of each Iowa gens, first recorded by the +Reverend William Hamilton, has been published in the Journal of American +Folk-lore.(7) + +The visiting and marriage customs of the Iowa did not differ from those of +the cognate tribes, nor did their management of the children differ from +that of the Dakota, the Omaha, and others. + +Murder was often punished with death, by the nearest of kin or by some +friend of the murdered person. Sometimes, however, the murderer made +presents to the avengers of blood, and was permitted to live. + + + + + +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~}{~COMBINING ACUTE ACCENT~}e, an Oto, Cka{~LATIN SMALL LETTER TURNED T~}{~LATIN SMALL LETTER OPEN O~}oinye, a +Missouri, and Battiste Deroin, the interpreter for the two tribes. These +gentes are as follows: 1, Pa-ca', Beaver; 2, Tunan'-p'in, Black bear, or +Mn-tci'-ra-tce, Wolf; 3, A-ru'-qwa, Buffalo; 4, Ru'-qtca, Pigeon; 5, +Ma-ka'-tce, Owl; 6, Tce'-xi-ta, Eagle, Thunderbird, etc; 7, Wa-kan', +Snake. + + + + + +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 subgentes: (_a_) Wa-kan'-ta, Thunderbird; (_b_) +Qra, Eagle; (_c_) {~LATIN SMALL LETTER TURNED K~}re'-tan, Hawk; (_d_) Mo'-mi, A-people-who +eat-no-small-birds-which-have-been-killed-by-larger-ones (a recent +addition to this gens, probably from another tribe): 3, Ho-ma' or +Ho-ta'-tci, Elk. + + + + + +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 the Wolf gens, and from other members of +the tribe: + +1. _Wolf gens_--Common name, Cunk i-ki'-ka-ra'-tca-da, or +Cunk-tcank'i-ki'-ka-ra'-tca-da, +Those-calling-themselves-after-the-dog-or-wolf; archaic name, +ce-go'-ni-na, meaning not recorded. + +2. _Black-bear gens_--Common name, Honte' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-the-black-bear; archaic name, Tco'-na-ke-ra,, +meaning not recorded. + +3. _Elk gens_--Common name, Hu-wan'-i-ki'-ka-ra'-tca-da, +They-callthemselves-after-the-elk; archaic name not recorded. + +4. Snake gens--Common name, Wa-kan' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-snake; archaic name not recorded. + +5. _Bird gens_--Common name, Wa-nick' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-bird; archaic name not recorded. This gens is +composed of four subgentes, as follows: (_a_) Hi-tca-qce-pa-ra, or Eagle; +(_b_) Ru-tcke, or Pigeon; (c) Ke-re-tcun, probably Hawk; (d) +Wa-kan'-tca-ra, or Thunderbird. The archaic names of the subgentes were +not recorded. + +6. _Buffalo gens_--Common name, Tce' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-buffalo; archaic name not recorded. + +7. _Deer gens_--Common name, Tca' i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-deer; archaic name not recorded. + +8. _Water-monster gens_--Common name, Wa-ktce'-qi i-ki'-ka-ra'-tca-da, +They-call-themselves-after-a-water-monster; archaic name not recorded. + +Some of the Winnebago say that there is an Omaha gens among the Winnebago +of Wisconsin, but James Alexander knew nothing about it. It is very +probable that each Winnebago gens was composed of four subgentes; thus, in +the tradition of the Winnebago Wolf gens, there is an account of four +kinds of wolves, as in the corresponding Iowa tradition. + +The Winnebago lodges were always built with the entrances facing the east. +When the warriors returned from a fight they circumambulated the lodge +four times, sunwise, stopping at the east just before entering. + + + + + +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' nu-man'-ke?). + +2. Bear gens, Mae-to'-no-maeke (Ma-to' nu-man'-ke). + +3. Prairie-chicken gens, See-poosh'-kae (Si-pu'-cka nu-man'-ke). + +4. Good-knife gens, Tae-na-tsu'-kae (Ta-ne-tsu'-ka nu-man'-ke?). + +5. Eagle gens, Ki-tae'-ne-maeke (Qi-ta' nu-man'-ke?). + +6. Flat-head gens, E-stae-pa' (Hi-sta pe' nu-man'-ke?). + +7. High-village gens, Me-te-ah'-ke. + +All that follows concerning the Mandan was recorded by Prince Maximilian +in 1833. Polygamy was everywhere practiced, the number of wives differing, +there being seldom more than four, and in general only one. The Mandan +marriage customs resemble those of the Dakota and other cognate peoples. + +When a child is born a person is paid to give it the name chosen by the +parents and kindred. The child is held up, then turned to all sides of the +heavens, in the direction of the course of the sun, and its name is +proclaimed. A Mandan cradle consists of a leather bag suspended by a strap +to a crossbeam in the hut. + +There are traces of descent in the female line; for example, sisters have +great privileges; all the horses that a young man steals or captures in +war are brought by him to his sister. He can demand from his sister any +object in her possession, even the clothing which she is wearing, and he +receives it immediately. The mother-in-law never speaks to her son-in-law, +unless on his return from war he bring her the scalp and gun of a slain +foe, in which event she is at liberty from that moment to converse with +him. This custom is found, says Maximilian, among the Hidatsa, but not +among the Crow and Arikara. While the Dakota, Omaha, and other tribes +visited by the author have the custom of "bashfulness," which forbids the +mother-in-law and son-in-law to speak to each other, no allowable +relaxation of the prohibition has been recorded. + + + + + +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 give Morgan's list, using his system of +spelling: + +1. Knife, Mit-che-ro'-ka. + +2. Water, Min-ne pae'-ta. + +3. Lodge, Bae-ho-hae'-ta. + +4. Prairie chicken, Scech-ka-be-ruh-pae'-ka (Tsi-tska' do-hpa'-ka of +Matthews; Tsi-tska' dco-qpa'-ka in the Bureau alphabet). + +5. Hill people, E-tish-sho'-ka. + +6. Unknown animal, Ah-nah-ha-nae'-me-te. + +7. Bonnet, E-ku'-pae-be-ka. + +The Hidatsa have been studied by Prince Maximilian (1833), Hayden, and +Matthews, the work of the last writer(8) being the latest one treating of +them; and from it the following is taken: + +Marriage among the Hidatsa is usually made formal by the distribution of +gifts on the part of the man to the woman's kindred. Afterward presents of +equal value are commonly returned by the wife's relations, if they have +the means of so doing and are satisfied with the conduct of the husband. +Some travelers have represented that the "marriage by purchase" among the +Indians is a mere sale of the woman to the highest bidder, whose slave she +becomes. Matthews regards this a misrepresentation so far as it concerns +the Hidatsa, the wedding gift being a pledge to the parents for the proper +treatment of their daughter, as well as an evidence of the wealth of the +suitor and his kindred. Matthews has known many cases where large marriage +presents were refused from one person, and gifts of much less value +accepted from another, simply because the girl showed a preference for the +poorer lover. Marriages by elopement are considered undignified, and +different terms are applied to a marriage by elopement and one by parental +consent. Polygamy is practiced, but usually with certain restrictions. The +husband of the eldest of several sisters has a claim to each of the others +as she grows up, and in most cases the man takes such a potential wife +unless she form another attachment. A man usually marries his brother's +widow, unless she object, and he may adopt the orphans as his own +children. Divorce is easily effected, but is rare among the better class +of people in the tribe. The unions of such people often last for life; but +among persons of a different character divorces are common. Their social +discipline is not very severe. Punishments by law, administered by the +"soldier band," are only for serious offenses against the regulations of +the camp. He who simply violates social customs in the tribe often +subjects himself to no worse punishment than an occasional sneer or +taunting remark; but for grave transgressions he may lose the regard of +his friends. With the Hidatsa, as with other western tribes, it is +improper for a man to hold a direct conversation with his mother-in-law; +but this custom seems to be falling into disuse. + +The kinship system of the Hidatsa does not differ materially from that of +any of the cognate tribes. When they wish to distinguish between the +actual father and a father's real or potential brothers, or between the +actual mother and the mother's real or potential sisters, they use the +adjective ka'ti (ka{~LATIN SMALL LETTER TURNED H~}t{~LATIN SMALL LETTER OPEN O~}i), real, true, after the kinship term when the +actual parent is meant. + + + + + +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 known whether the Hidatsa and Crow tribes ever camped in a +circle. Morgan's list of the Crow gentes is given, with his peculiar +notation, as follows: + +1. Prairie Dog gens, A-che-pae-be'-cha. + +2. Bad Leggings, E-sach'-ka-buk. + +3. Skunk, Ho-ka-rut'-cha. + +4. Treacherous Lodges, Ash-bot-chee-ah. + +5. Lost Lodges, Ah-shin'-nae de'-ah (possibly intended for Last Lodges, +those who camped in the rear). + +6. Bad Honors, Ese-kep-kae'-buk. + +7. Butchers. Oo-sae-bot'-see. + +8. Moving Lodges, Ah-hae-chick. + +9. Bear-paw Mountain, Ship-tet'-zae. + +10. Blackfoot Lodges, Ash-kane'-na. + +11. Fish Catchers, Boo-a-da'-sha. + +12. Antelope, O-hot-du-sha. + +13. Raven, Pet-chale-ruh-pae'-ka. + + + + + +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 line. These clans are: 1, Ita anyadi, Deer +people; 2, On{~LATIN SMALL LETTER TURNED T~}i anyadi, Bear people; 3, Naqotodca anyadi, Alligator +people. Most of the survivors belong to the Deer clan. The kinship system +of the Biloxi is more complicated than that of any other tribe of the +stock; in fact, more than that of any of the tribes visited by the author. +The names of 53 kinship groups are still remembered, but there are at +least a dozen others whose names have been forgotten. Where the cegiha +language, for example, has but one term for grandchild, and one grandchild +group, the Biloxi has at least fourteen. In the ascending series the +Dakota and cegiha do not have any terms beyond grandfather and +grandmother. But for each sex the Biloxi has terms for at least three +degrees beyond the grandparent. The cegiha has but one term for father's +sister and one for mother's brother, father's brother being "father," and +mother's sister "mother." But the Biloxi has distinct terms (and groups) +for father's elder sister, father's younger sister, father's elder +brother, father's younger brother, and so on for the mother's elder and +younger brothers and sisters. The Biloxi distinguishes between an elder +sister's son and the son of a younger sister, and so between the daughter +of an elder sister and a younger sister's daughter. A Biloxi man may not +marry his wife's brother's daughter, nor his wife's father's sister, +differing in this respect from a Dakota, an Omaha, a Ponka, etc; but he +can marry his deceased wife's sister. A Biloxi woman may marry the brother +of her deceased husband. Judging from the analogy furnished by the Kansa +tribe it was very probably the rule before the advent of the white race +that a Biloxi man could not marry a woman of his own clan. + + + + + +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 side of the fire" were the Bear and +Deer clans, the Wolf and Turtle being on the other side. John Key's +mother, maternal grandmother, and Mrs Christine Buck were members of the +Deer clan. There were no taboos. The Tutelo names of the clans have been +forgotten. + + + + + +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. + +For further information regarding the Siouan tribes formerly inhabiting +the Atlantic coast region, see "Siouan Tribes of the East," by James +Mooney, published as a bulletin of the Bureau of Ethnology. + + + + + + +FOOTNOTES + + + 1 Wherever in this paper there is a double notation of a Dakota name + the former is expressed in the alphabet of the Bureau of Ethnology + and the latter in that of Dr S.R. Riggs, author of the memoirs in + Contributions to North American Ethnology, vols. VII and IX. + + 2 S.R. Riggs, in Smithsonian Contributions to Knowledge, vol. IV, p. + xvi, 1852, and in Contributions to North American Ethnology, vol. + IX. + + 3 Contributions to North American Ethnology, vol. ix, pp. 195-202. + + 4 Schoolcraft, Indian Tribes, vol. II, 182, Philadelphia. 1852. + + 5 Manuscript in the archives of the Bureau of Ethnology. + + 6 Third Annual Report of the Bureau of Ethnology, 1881-82. + + 7 Vol. IV, No. 15, pp. 333-340, 1891. + + 8 Ethnography and Philology of the Hidatsa Indians; U.S. Geological + and Geographical Survey, miscellaneous publications No. 7, + Washington, 1877. + + + + + +***END OF THE PROJECT GUTENBERG EBOOK SIOUAN SOCIOLOGY*** + + + +CREDITS + + +October 10, 2006 + + Posted to Project Gutenberg + PM for Bureau of American Ethnology, + Joshua Hutchinson and + The Online Distributed Proofreading Team + (This file was produced from images generously made available + by the Bibliotheque nationale de France (BnF/Gallica) at + http://gallica.bnf.fr) + + + +A WORD FROM PROJECT GUTENBERG + + +This file should be named 19518.txt or 19518.zip. + +This and all associated files of various formats will be found in: + + + http://www.gutenberg.org/dirs/1/9/5/1/19518/ + + +Updated editions will replace the previous one -- the old editions will be +renamed. + +Creating the works from public domain print editions means that no one +owns a United States copyright in these works, so the Foundation (and +you!) can copy and distribute it in the United States without permission +and without paying copyright royalties. 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