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diff --git a/19518-tei/19518-tei.tei b/19518-tei/19518-tei.tei new file mode 100644 index 0000000..308f614 --- /dev/null +++ b/19518-tei/19518-tei.tei @@ -0,0 +1,2688 @@ +<?xml version="1.0" encoding="utf-8" ?> + +<!-- +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 +--> + +<!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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