The Osage tribe, two versions of the child-naming rite

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Title: The Osage tribe, two versions of the child-naming rite

Author: Francis La Flesche

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Language: English

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*** START OF THE PROJECT GUTENBERG EBOOK THE OSAGE TRIBE, TWO VERSIONS OF THE CHILD-NAMING RITE ***

THE OSAGE TRIBE

TWO VERSIONS OF THE CHILD-NAMING RITE

FRANCIS LA FLESCHE

Forty-third Annual Report of the Bureau of American Ethnology to
the Secretary of the Smithsonian Institution, 1925-1926, Government
Printing Office, Washington, 1928, pages 23-164.

CONTENTS

Page

Introduction 29

Child-naming Rituals 31

Birth Names of the Puma Gens 31
The First Three Sons 31
The First Three Daughters 32
Sky Names 32

Child-naming ritual of the Puma gens 33
Ḳi´-noⁿ—ceremony of Decorating the Xo´-ḳa 33
Ḳi´-noⁿ Wi´-gi-e 34
Wa´-ṭse-ṭsi and the Ṭsi´-zhu Wa-shta-ge Gentes 35
Ṭsi Ṭa´-p̣e (Approach to the House) 36
The Wa-the´-the Ceremony 38
Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e 40
Old-age Wi´-gi-e 45
Wi´-gi-e of the Wa´-ṭse-ṭsi Gens 47
Wi´-gi-e of the Bow People 47
Earth Names and Wi´-gi-es 48
Wi´-gi-e of the Wa´-ṭse-gi-ṭsi 51
Special Instructions to the Mother 54
Origin Wi´-gi-e of the Tho´-xe Gens 56

Child-naming Ritual of the Ṭsi´-zhu Wa-shta-ge Gens 59
Certain Gentes Called to Take Part in the Ceremony 59
Wa-zho´-i-ga-the (Life symbol) Wi´-gi-e 60
The Xo´-ḳa Ceremonially Conducted to the Child’s House 67
A Life Symbol Sent to Each of the Officiating Gentes 68
Gentes Recite Their Wi´-gi-es Simultaneously 68
The Child Is Passed from Gens to Gens to Be Blessed 71
First Child-naming Wi´-gi-e of the 0si´-zhu Wa-noⁿ Gens 75
The Gentile Hair Cut of Children 87
Hair Cut of the Ṭsi´-zhu Wa-shta-ge Gens 89
Paraphrase of the wi´-gi-e of the Red Eagle gens 90
Wi´-gi-e of the Ni´-ḳa Wa-ḳoⁿ-da-gi and the Tho´-xe gentes 93
Fondness of personal adornment 95
Ear Perforating 95

Ḳi´-noⁿ Wi´-gi-e 96

Ṭsi Ṭa´-p̣e Wa-thoⁿ and Wi´-gi-e 97

Zha´-zhe Ḳi-toⁿ Wi´-gi-e 97

U´-noⁿ Wi-gi-e 101

Wa-zho´-i-ga-the Wi´-gi-e 103

Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e 110

Wa-zho´-i-ga-the Wi´-gi-e 113

Native Names of Osage Full Bloods 122

Names of the Gentes and Subgentes 122
Wa´-ṭse-ṭsi or P̣oⁿ´-ḳa Wa-shta-ge 124
Ṭa´ I-ni-ḳa-shi-ga 128
Ho´ I-ni-ḳa-shi-ga 130
Hoⁿ´-ga U-ṭa-noⁿ-dsi 132
Wa-ça´-be 133
Iⁿ-gthoⁿ´-ga 135
Hoⁿ´-ga Gthe-zhe 136
Hoⁿ´-ga U-thu-ha-ge 139
O´-poⁿ 141
I´-ba-ṭse 142
Ṭsi´-zhu Wa-noⁿ 144
Çiⁿ´-dse-a-gthe 146
Ṭsi´-zhu Wa-shta-ge 146
Ṭse-do´-ga Iⁿ-dse 152
Ṭse Thoⁿ´-ḳa 153
Mi-ḳ’iⁿ´ 153
Hoⁿ´ I-ni-ḳa-shi-ga 155
Ni´-ḳa Wa-ḳoⁿ-da-gi 157
Tho´-xe 160

ILLUSTRATIONS

PLATES

Page

1. Wa-xthi´-zhi (Iⁿ-gthoⁿ´-ga (Puma) gens) 30

2. Shoⁿ´-ge-moⁿ-iⁿ (Ṭsi´-zhu Wa-shta-ge gens) 30

3. Shell gorget and downy plume (Life symbols) 44

4. Wa-sho´-she (Hoⁿ´-ga A-hiu-ṭoⁿ (Eagle) gens) 44

5. Wa-ṭse’-moⁿ-iⁿ (Wa-ça´-be (Black Bear) gens) 54

6. a, War standard (Symbolizes the white swan). b,
Ṭse´-wa-the root (Nelumbo lutea) used for food 54

7. Xu-tha´-wa-ṭoⁿ-iⁿ (Ṭsi´-zhu Wa-noⁿ gens) 84

8. Straps for tying captives 84

9. Four Osage children 92

10. Child’s hair cut of the Tho-xe and Ni´-ḳa Wa-ḳoⁿ-da-gi
gentes 92

11. Men, showing hair cut of adult Osages 92

12. Bone ear perforators and expanders 92

TEXT FIGURES

1. Diagram showing places of gentes in the lodge 36

2. Symbolic robe prepared for children 54

3. Chart of constellation Wa´-ba-ha (Ursa Major) 74

4. Chart of Ṭa Tha´-bthiⁿ, Three Deer (in Orion) 74

5. Totemic cut of the Omaha boys’ hair 87

6. Symbolic hair cut of the Hoⁿ´-ga gens 89

7. Symbolic hair cut of the Ṭsi´-zhu Wa-shta-ge gens 89

8. Hair cut of the Ṭsi´-zhu Wa-noⁿ and the Wa-ça´-be
(Black Bear) gentes 92

THE OSAGE TRIBE: TWO VERSIONS OF THE
CHILD-NAMING RITE

By FRANCIS LA FLESCHE

INTRODUCTION

The two versions of the Osage Child-naming Rite recorded in this volume
were obtained with considerable difficulty, owing to the reluctance of
the people to speak of the sacred rites that were formulated by the
Ni´-ḳa Xu-be, Holy Men, of long ago. This unwillingness to speak of
the tribal rites, excepting in the prescribed ceremonial way, arose
from a sense of reverence for things sacred and from the belief that
within the rites, and in the articles dedicated to religious use, there
resides a mystic power which could punish, by supernatural means, the
persons who speak irreverently of the rites and put to profane use the
symbolic articles.

In the early part of the life of the Osage, according to tradition, the
people kept together for protection and moved about without tribal or
gentile organizations, a condition which they termed “gani´-tha,” which
may be freely translated as, without law or order.

It was in those days that a group of men fell into the habit of
gathering together, from time to time, to exchange ideas concerning the
actions of the sun, moon, and stars which they observed move within
the sky with marvelous precision, each in its own given path. They
also noticed, in the course of their observations, that the travelers
in the upper world move from one side of the sky to the other without
making any disturbances in their relative positions, and that with
these great movements four changes take place in the vegetal life of
the earth which they agreed was effected by the actions of some of the
heavenly travelers. These seasonal changes they named Be, Do-ge´, Ṭoⁿ,
and Ba´-the (Spring, Summer, Autumn and Winter).

The delving into the mysteries of the universe by this group of men,
which was carried on for a long period of time, was primarily for the
purpose of finding, if possible, the place from which comes all life.

The seasonal changes upon the earth which appear to accompany the
movements of the sun and other cosmic bodies suggested to these men the
existence between sky and earth of a procreative relationship, an idea
which fixed itself firmly in their minds. It fitted their notion that
the earth was related to and influenced by all of the great bodies that
move around within the sky. However, they were not satisfied that these
celestial bodies move without the guidance of some governing power, and
they continued their search and their discussions. Then, in course of
time, there crept into the minds of these men, who became known as the
“Little Old Men,” the thought that a silent, invisible creative power
pervades the sun, moon and stars and the earth, gives to them life, and
keeps them eternally in motion and perfect order. This creative power
which to their minds was the source of life they named Wa-ḳoⁿ´-da,
Mysterious Power, and sometimes E-a´-wa-woⁿ a-ka, The Causer of Our
Being.

These ideas are given expression in that part of the child-naming
rite where the initiated members of two gentes are first called to
enter the house in which the ceremonies are to take place. One of
these gentes, the Ṭsi´-zhu Wa-shta-ge, Peaceful Ṭsi´-zhu, represents
the sky with its sun, moon, and stars, and the other, the Wa´-ṭse-ṭsi
Wa-shta-ge, Peaceful Wa´-ṭse-ṭsi, represents the earth with its waters
and dry land. The house itself then becomes a symbol of the sky which
encompasses the sun, moon, stars, and the earth. Thus the house, the
two gentes and all the others who enter it to take part in the rite
become, collectively, a symbol of the universe wherein life manifests
itself by taking on an infinite variety of bodily forms. The whole
ceremony is an expression of a longing desire that Wa-ḳoⁿ´-da who
dwells in the universe will favor the little one who is to be named
with a long life and an endless line of descendants.

The men who recorded the two versions of the Osage child-naming rite
were typical full-blood Indians, neither of them spoke the English
language, and nothing in all that they have given suggests foreign
influence. Wa-xthi´-zhi (pl. 1) was a man of an inquiring mind. He did
not hesitate to ask of his initiators the meaning of the parts of the
rituals which he did not fully understand. He learned much from his
father, who was well versed in the ancient tribal rites.

Shoⁿ´-ge-moⁿ-iⁿ (pl. 2) did not have these advantages, but he had
a retentive mind and what he committed to memory of the rites was
sufficient to him. He did not insist upon being informed as to the
meaning of the parts of the rites that were obscure to him.

I am indebted to Mr. Vince Dillon, of Fairfax, Okla., for permitting me
to use a photograph he had made of two little Osages showing symbolic
hair cut of one of them. Also to Joe Shoⁿ´-ge-moⁿ-iⁿ for the loan of a
photograph of his two daughters. Joe is the son of Shoⁿ´-ge-moⁿ-iⁿ, who
recorded the second version of the child-naming ceremony.

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 1

WA-XTHI´-ZHI (I^N-GTHO^N´-GA (PUMA) GENS)]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 2

SHO^N´-GE-MO^N-I^N (ṬSI´-ZHU WA-SHTA-GE GENS)]

CHILD-NAMING RITUALS

To a self-respecting Osage husband and wife, the ceremonial naming of
their first three sons and their first three daughters is of the utmost
importance. The couple regard the performing of the ceremony as a
sacred duty to their children which must never be neglected.

Each of these sons and daughters must be named according to the rites
prescribed by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga. Until the ceremonial naming
the child has no place in the gentile organization, and it is not even
regarded as a person.

Every one of these three sons and three daughters has a special kinship
term which can be used only by the father, the mother, and the nearest
relatives. These special kinship terms, as observed in their sequence,
are as follows:

Sons Daughters

Iⁿ-gthoⁿ´. Mi´-noⁿ.
Kshoⁿ´-ga. Wi´-he.
Ḳa´-zhiⁿ-ga. Çi´-ge or A-çiⁿ´-ga.

All the sons born after the third one are Ḳa´-zhiⁿ-ga, and all the
daughters born after the third one, Çi´-ge or A-çiⁿ´-ga.

To each of the first six children belongs a distinctive gentile
personal name, spoken of as: iⁿ-gthoⁿ´ zha-zhe (Iⁿ-gthoⁿ´ name),
mi´-noⁿ zha-zhe (Mi´-noⁿ name), etc. These names must always be
ceremonially conferred upon the newly born child. All the other sons
and daughters are named without any formality because the ceremony
performed for the Ḳa´-zhiⁿ-ga and the Çi´-ge serves for the other
children that may follow. These distinctive gentile names may be
designated as gentile birth names.

BIRTH NAMES OF THE PUMA GENS

The gentile birth names of the Puma gens, as given by Wa-xthi´-zhi, are
as follows:

THE FIRST THREE SONS

1. Mi´-wa-ga-xe, Child-of-the-sun. This name is commemorative of the
talk that took place between the “Little Ones” and the Sun when they
went to him to ask for aid as they were about to come to the earth,
their future home. In asking for aid, the “Little Ones” addressed
the Sun as grandfather, and the Sun, in reply, said to them: “It
is true that you are my children.” Hence the name, Mi´-wa-ga-xe,
Child-of-the-sun. The name is mentioned in the Naming Ritual of the
Puma gens. (See p. 41, lines 24 to 27.)

2. I´-e-çka-wa-the, Giver-of-speech. The Sun also gave to the “Little
Ones” the power of expressing their thoughts by speech, and the skill
in arranging their words so that they can be clearly understood. When
a person speaks intelligently he is spoken of as i´-e-wa-çka, a
clear speaker. The children are given the name I´-e-çka-wa-the as a
recognition of this great gift from the Sun. The name is mentioned in
the Naming Ritual of the Puma gens. (See p. 41, line 34.)

The story of the introduction of this name, as told by the Black Bear
gens in their Ni´-ḳi Ritual, differs from the Puma version of the
story. (See p. 228, 36th Ann. Rept. Bur. Amer. Ethn., lines 238 to 304.)

3. Moⁿ´-ga-xe, Arrow-maker. At the same time that the Sun gave to the
“Little Ones” the gift of speech he gave to them a finished arrow so
that when they came to dwell upon the earth they could make arrows
like it and use them for defending themselves against enemies and for
killing animals to use for food. The name is mentioned in the Puma
Naming Ritual. (See p. 42, line 44.)

THE FIRST THREE DAUGHTERS

1. Moⁿ´-ca-ṭse-xi, Sacred Arrowshaft. The name Moⁿ´-ca-ṭse-xi refers
to the ray of light which was given by the Sun to the “Little Ones”
for use as an arrowshaft. This shaft had the quality of unerring
precision which excited the wonder of the “Little Ones.” It was to them
a mysterious arrowshaft. The name is mentioned in the Naming Ritual of
the Puma gens. (See p. 41, line 29.)

2. Moⁿ-zhoⁿ´-op-she-wiⁿ, Woman-who-travels-over-the-earth. This name
refers to the ever recurring westward movement of the moon over the
earth. The name is mentioned in the Naming Ritual of the Puma gens.
(See p. 41, line 39.)

3. Noⁿ´-mi-ṭse-xi, Beloved-child-of-the-sun. This name is mentioned in
the Naming Ritual of the Puma gens. (See p. 42, line 49.)

Another name follows that of the third son in the ritual,
Iⁿ-shta´-sha-be, Dark-eyes, and is a Ḳa´-zhiⁿ-ga name. The name is
mentioned in the Naming Ritual of the Puma gens. (See p. 42, line 54.)

The name E-noⁿ´-gi-tha-bi, The Favorite, follows that of the third
daughter, and is a Çi´-ge name. This name is not mentioned in the
ritual. Wa-xthi´-zhi said the fourth daughter is the favored one
because if the first three should fail to bring forth children the
parents would cherish the hope that their fourth daughter will give
them grandchildren.

SKY NAMES

The distinctive birth names of the Puma gens, mentioned above, are
spoken of as sky names, to distinguish them from the common gentile
names. These birth names are said to have originated in the sky when
the “Little Ones” were about to descend to the earth to take upon
themselves bodily form. Some of these names refer to important events
that came to pass before the descent from the sky to the earth. Earth
names were also used by both the Puma and the Black Bear gentes. These
names will be referred to later.

Every Osage gens has its own version of the tribal Child-naming Ritual.
The versions belonging to the Iⁿ-gthoⁿ´-ga (Puma) gens of the Hoⁿ´-ga
great division and that belonging to the Ṭsi´-zhu great division have
been secured and are given below in detail.

CHILD-NAMING RITUAL OF THE PUMA GENS

(WA-XTHI´-ZHI)

When a man of the Puma gens is prepared for the ceremonial naming of
his newly born son he sends for the Sho´-ḳa (official messenger) of
his gens. On the arrival of the Sho´-ḳa the father puts before him
his customary fee of a blanket or blue cloth and a little pipe which
he must carry as his official badge. The father of the child then
orders the Sho´-ḳa to go and call the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma,
the Ṭsi´-zhu Wa-shta-ge, and the Wa´-ṭse-ṭsi Wa-shta-ge gentes. The
Ṭsi´-zhu Wa-shta-ge is the Peace gens of the Ṭsi´-zhu great tribal
division, and the Wa´-ṭse-ṭsi Wa-shta-ge the Peace gens of the Hoⁿ´-ga
great tribal division. Prominence was given, in this ceremony, to these
two gentes because they are the favored people of the sun and the
unclouded sky, the most sacred of the cosmic forces. Through these two
favored gentes the blessings of peace and long life are invoked for the
child to be named and formally given its place in the tribal unit.

The Noⁿ´-hoⁿ-zhiⁿ-ga of these three gentes assemble in the evening at
the house of the father who, in a formal speech, makes known to them
the purpose of the summons. Then the heads of the Ṭsi´-zhu Wa-shta-ge
and the Wa´-ṭse-ṭsi Wa-shta-ge gentes direct the Sho´-ḳa to go and call
the Noⁿ´-hoⁿ-zhiⁿ-ga of the following gentes to assemble at the house
of the father on the next morning:

Hoⁿ´-ga A-hiu-ṭoⁿ, Wa-ça´-be-ṭoⁿ and the O´-poⁿ, of the Hoⁿ´-ga
subdivision; Wa´-ṭse-ṭsi Wa-shta-ge, Ho´ I-ni-ḳa-shi-ga, Wa-zha´-zhe
Çka and the Ṭa´ I-ni-ḳa-shi-ga of the Wa-zha´-zhe subdivision; Ṭsi´-zhu
Wa-shta-ge, Ṭsi´-zhu Wa-noⁿ, Mi-k’iⁿ´ Wa-noⁿ and the Tho´-xe of the
Ṭsi´-zhu great division.

The Sho´-ḳa, as he goes on this errand, does not neglect the little
pipe, his official badge.

ḲI´-NOⁿ—CEREMONY OF DECORATING THE XO´-ḲA

Before sunrise of the following day the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma
gens assemble at the house of the member who had been appointed by the
father to act as Xo´-ḳa in the ceremony. When all the members had taken
their places the A´-ḳi-hoⁿ Xo´-ḳa (master of ceremonies) recites the
wi´-gi-e relating to the symbolic articles with which the Xo´-ḳa is to
be decorated. The wi´-gi-e is accompanied by certain ceremonial acts
performed by an assistant. The first section of the wi´-gi-e relates
to the red dawn, the beginning of the life of day. The assistant, who
has put red paint on the palms of his hands, spreads them out toward
the dawn that is reddening the eastern sky. When the A´-ḳi-hoⁿ Xo´-ḳa
reaches the fourth line the assistant paints red the face of the
Xo´-ḳa. Then, as the A´-ḳi-hoⁿ Xo´-ḳa goes on to the second section
the assistant takes up a white, downy feather (pl. 3, _b_), taken from
the under covert of an eagle’s tail, and holds it poised over the
Xo´-ḳa’s head. When the twelfth line of the wi´-gi-e is reached the
assistant quickly fastens the feather to the scalplock of the Xo´-ḳa.
This feather symbolizes one of the two white shafts of light that may
be seen at either side of the sun as it rises through the fading color
of the dawn. Each of these two shafts symbolizes a never-ending life.
The one at the right belongs to the Hoⁿ´-ga great division and the
one at the left to the Ṭsi´-zhu great division. At the beginning of
the third section of the wi´-gi-e the assistant rubs in the palms of
his hands a bit of buffalo fat, then holds his outspread hands poised
over the Xo´-ḳa’s head. When the twentieth line is reached he anoints
the Xo´-ḳa’s hair with the oil, an act by which is expressed the wish
that the child whom the Xo´-ḳa represents shall always be abundantly
supplied with food of all kinds.

At the fourth section of the wi´-gi-e the assistant takes up a necklace
of beads, or a narrow woven band, to which is attached a shell gorget
(pl. 3, _a_) and holds it in readiness. When the twenty-sixth line is
reached he puts the necklace upon the neck of the Xo´-ḳa so that the
gorget hangs upon his breast. This gorget typifies the Sun, whose life
endures forever.

ḲI´-NO^N WI´-GI-E

(FREE TRANSLATION)

1. Verily, at that time and place, it has been said, in this house,
2. The people spake to one another, saying: With what shall the
little ones decorate their faces, as they travel the path of
life?
3. With the symbol of the god who never fails to appear at the
beginning of day,
4. The little ones shall decorate their faces, as they travel the
path of life.
5. When they decorate their faces with this symbol,
6. They shall be difficult to overcome by death, as they travel
the path of life, O, younger brothers.

7. Verily, at that time and place, it has been said, in this house,
8. They spake to one another, saying: What shall they use as a
plume?
9. There is a god who never fails to appear at the beginning of day
(the sun),
10. At whose right side
11. There stands a plume-like shaft,
12. Which the little ones shall use as a plume,
13. And they shall become difficult to overcome by death.
14. When the little ones use this plume,
15. They shall have a plume that will forever stand, as they travel
the path of life.

16. Verily, at that time and place, it has been said, in this house,
17. They spake to one another, saying: With what shall the little
ones anoint their hair?
18. The young male buffalo
19. Has fat adhering to the muscle on the right side of his spine.
20. The little ones shall use the oil of this fat to anoint their
hair.
21. When they use this fat
22. They shall always live to see old age, as they travel the path
of life, O, younger brothers.

23. Verily, at that time and place, it has been said, in this house,
24. They spake to one another, saying: What neck ornament shall they
put upon him? (the Xo´-ḳa).
25. The mussel who sitteth upon the earth
26. They shall always put upon him, O, younger brothers.
27. The God of Day who sitteth in the heavens,
28. He shall bring to us,
29. They shall put upon him the sun as a neck ornament, O, younger
brothers.
30. When they make of him (the sun) the means by which to reach old
age,
31. They shall always live to see old age, as they travel the path
of life.

WA´-ṬSE-ṬSI AND THE ṬSI´-ZHU WA-SHTA-GE GENTES

As the ceremony of decorating the Xo´-ḳa goes on, the Noⁿ´-hoⁿ-zhiⁿ-ga
members of the Wa´-ṭse-ṭsi Wa-shta-ge gens, followed, by those of the
Ṭsi´-zhu Wa-shta-ge gens, go to the house of the father of the child
to be named, and enter to take their places, those of the Wa´-ṭse-ṭsi
at the east end on the south side and those of the Ṭsi´-zhu at the
east end on the north side. (Fig. 1.) The house then becomes the
home of these two gentes for the time being and for the purposes of
the ceremony. The Wa´-ṭse-ṭsi is the Peace gens of the Hoⁿ´-ga great
tribal division, its life symbol is the water portion of the earth. The
hereditary chief of the Hoⁿ´-ga division was chosen from this gens. The
Ṭsi´-zhu is the Peace gens of the Ṭsi´-zhu great division. Its life
symbol is the clear blue sky. The hereditary chief of the Ṭsi´-zhu
great division was chosen from this gens.

ṬSI ṬA´-P̣E (APPROACH TO THE HOUSE)

The purpose of the Ḳi´-noⁿ ceremony is to prepare the Xo´-ḳa who
represents the child to be named to approach in the prescribed manner
the house wherein sit the Noⁿ´-hoⁿ-zhiⁿ-ga of the Wa´-ṭse-ṭsi and
the Ṭsi´-zhu gentes, the first representing the life-giving power of
water and the latter the life-giving power of the sun whose abode is
in the great blue sky. The Xo´-ḳa is to come to the sacred house as
a suppliant for a full and complete life, uninterrupted by diseases
or accidents, and for an endless line of descendants. The ceremonial
approach of the Xo´-ḳa to the sacred house is called Ṭsi Ṭa´-p̣e (Ṭsi,
house; Ṭa´-p̣e, approach), as to a place of refuge.

[Illustration:

FIG. 1.—Diagram showing places of gentes
in the lodge. 1. Ṭsi´-zhu Wa-shta-ge; 2. Wa-ṭse-tsi Wa-shta-ge;
3. Ṭsi´-zhu Wa-noⁿ; 4. Hoⁿ´-ga A-hiu-ṭoⁿ; 5. Mi-k’iⁿ´ Wa-noⁿ; 6.
Wa-ça´-be; 7. Tho´-xe; 8. O´poⁿ; 9. Ho´ I-ni-ḳa-shi-ga; 10. Wa-zha´-zhe
çka; 11. Ṭa´ I-ni-ḳa-shi-ga; 12. Iⁿ-gthoⁿ´-ga; 13. Sho´-ḳa]

At the close of the Ḳi´-noⁿ ceremony the Xo´-ḳa wraps about his body a
buffalo robe, hair outside, and thus clothed in his sacerdotal attire
he goes out of his own house to make his processional approach to the
sacred house, following his Sho´-ḳa who precedes him in the march.
After the manner of all suppliants who approach Wa-ḳoⁿ´-da, the Xo´-ḳa
carries with him a little pipe with which to make a smoke offering
to that mysterious power that controls all life. The Xo´-ḳa and the
Sho´-ḳa, on their solemn approach to the House of Mystery, keep a
certain distance apart. When they have gone some 40 or 50 paces they
make a pause and the Xo´-ḳa sings the following song, after which he
recites the first section of the wi´-gi-e called Wa´-çi-thu-çe Wi´-gi-e
(Footstep Wi´-gi-e). The song precedes each of the four sections of the
wi´-gi-e:

FOOTSTEP SONG AND WI´-GI-E

Wa-ṭse wiⁿ u-tha-ḳi-oⁿ stse,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ stse he
Wa-ṭse wiⁿ u-tha-ḳ-oⁿ stse,
E the he wi-ṭa doⁿ u-tha-ḳi-oⁿ stse he,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ stse.

WI´-GI-E

1. Toward what shall the little ones take their footsteps? they
asked of one another.
2. It is the Male Star (the sun) who sitteth in the heavens,
3. Toward which the little ones shall take their footsteps
4. When the little ones take their footsteps toward the Male Star,
5. They shall always live to see old age, O, younger brothers, they
said to one another.

6. Toward what shall the little ones take their footsteps? they
asked of one another.
7. It is the Female Star (the moon) who sitteth in the heavens,
8. Toward which the little ones shall take their footsteps.
9. When the little ones take their footsteps toward the Female Star,
10. They shall always live to see old age, O, younger brothers,
they said to one another.

11. Toward what shall the little ones take their footsteps? they
asked of one another.
12. It is the Male Star (the sun) who sitteth in the heavens,
13. Toward which the little ones shall take their footsteps.
14. When the little ones take their footsteps toward the Male Star,
15. They shall always live to see old age, O, younger brothers, they
said to one another.

16. Toward what shall the little ones take their footsteps? they
said to one another.
17. It is the Female Star (the moon) who sitteth in the heavens,
18. Toward which the little ones shall take their footsteps.
19. When the little ones take their footsteps toward the Female
Star,
20. They shall always live to see old age, O, younger brothers,
they said to one another.

The words of the processional song:

Into a star you have cast yourself,
Into my star you have cast yourself, etc.

are addressed to the child upon whom is to be conferred his personal,
gentile name, and who is to be given his place in the Puma gens into
which he was born. The star referred to in the song is the sun, the
greatest life symbol of the Puma gens.

In the first section of the “Footstep Wi´-gi-e,” which the Xo´-ḳa
recites as he makes his processional approach to the House of Mystery,
the sun is referred to as the “Male Star.” The first line of the
wi´-gi-e, “Toward what shall the little ones take their footsteps,”
implies that much thought was given by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga to
the question as to the places where prayers for aid for the attainment
of long life should be directed. The lines that follow imply that
the Noⁿ´-hoⁿ-zhiⁿ-ga had finally arrived at the belief that if the
“Little Ones” go with their prayers to the “Male Star,” the sun, they
would find the way by which they could reach old age. The authors of
these peculiar rites in speaking of long life did not only mean the
attainment of old age by the child but they also meant the continuity
of its life by procreation.

In the second section of the wi´-gi-e the moon is referred to as the
“Female Star.” The same form that is used for the sun is also used
for the moon. The pairing of these two great cosmic bodies in this
wi´-gi-e suggests a procreative relationship between the two. The last
two sections of the wi´-gi-e are repetitions of the first two. These
repetitions are made in order to complete the mystic number four. The
moon, referred to in the second section as the female star, is the life
symbol of the Wa-ça´-be, or the Black Bear gens.

When the Xo´-ḳa have finished reciting the first section of the Footstep
Wi´-gi-e, which speaks of the approach of the little ones to the sun,
he and the Sho´-ḳa continue their march. Again they pause and the
Xo´-ḳa recites the second section which tells of the approach of the
little ones toward the moon seeking for long life. The fourth pause
brings them to the door of the House of Mystery, which they enter,
followed by the A´-ḳi-hoⁿ Xo´-ḳa and the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma
gens who are to give their child a place in the visible universe. They
take their place at the east end of the lodge where sit the father and
mother with the child. The Noⁿ´-hoⁿ-zhiⁿ-ga who had been called to take
part in the ceremony also enter and take their fixed places, those
belonging to the Hoⁿ´-ga great division at the south side and those of
the Ṭsi´-zhu great division at the north side of the lodge. (Fig. 1.)

THE WA-THE´-THE CEREMONY

When all the Noⁿ´-hoⁿ-zhiⁿ-ga have become settled in their places,
according to gentes, the A´-ḳi-hoⁿ Xo´-ḳa proceeds with the ceremonial
acts called Wa-the´-the, which, translated literally, means, The
Sending; that is, the sending of a fee of a blanket or other article
of value to each, head of the gentes taking part in the child-naming
ceremony. It is understood by these ceremonial acts that the members
of the gens to whose head is sent a fee are requested to recite the
wi´-gi-e relating to the Life Symbol of their gens. Each article is
received from the hands of the A´-ḳi-hoⁿ Xo´-ḳa by the Sho´-ḳa who
delivers it to the head of the gens for whom it is sent.

Wa-xthi´-zhi, who gives this child-naming ritual of his gens, the Puma,
when acting as A´-ḳi-hoⁿ Xo´-ḳa, sends the fees in the following order:

Ṭsi´-zhu Wa-shta-ge: Fee, with a red downy eagle feather, symbolizing
the sun. The members of the gens will recite their wi´-gi-e relating
to the life-giving power of the sun. (See 36th Ann. Rept. Bur. Amer.
Ethn., p. 124, lines 1 to 177.)

Wa-ça´-be: Fee; will recite the Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, Name Wi´-gi-e
of the gens. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 228, lines 238
to 304.) The Wa-ça´-be and the Iⁿ-gthoⁿ´-ga gentes are closely related
and one acts as Sho´-ḳa for the other in their ceremonies of initiation
into the mysteries of the tribal rites.

Ṭsi´-zhu Wa-noⁿ: Fee; will recite their wi´-gi-e relating to the
life-giving power of the sun, their life symbol. (See 36th Ann. Rept.
Bur. Amer. Ethn., p. 118, lines 1 to 36.)

Hoⁿ´-ga A-hiu-ṭoⁿ: Fee; will recite wi´-gi-e relating to the mottled
eagle, the “stainless” bird that led the people down from the sky to
the earth. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 177 to
311.)

Mi-k’iⁿ´ Wa-noⁿ: Fee; the members of this gens will recite their
wi´-gi-e relating to the moon and all the stars and to their power to
aid the “little ones” to reach old age. (See 36th Ann. Rept. Bur. Amer.
Ethn., p. 122, lines 1 to 44.)

O´-poⁿ: Fee; the members of the gens will recite the Wa-dsu-ṭa
I-hi-thoⁿ-be Wi´-gi-e which tells of the various places of the earth
where the little ones may find the animals on which to live. (See 36th
Ann. Rept. Bur. Amer. Ethn., p. 112, lines 1 to 109.)

Tho´-xe: Fee; some grains of maize are also sent. The members of this
gens will recite the wi´-gi-e relating to the bringing of the maize to
the people by a buffalo bull, and to his offer to aid the little ones
to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 280, lines
83 to 110; also p. 134, lines 1 to 162.)

Wa´-ṭse-ṭsi Wa-shta-ge: Fee, with cedar fronds. Members of this gens
will recite their wi´-gi-e relating to the red cedar, an evergreen tree
which has power to resist death, and to its offer to aid the little
ones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 95,
lines 1 to 34.)

Ho´ I-ni-ḳa-shi-ga: Fee, with a kettle of water. The members of this
gens will recite their wi´-gi-e relating to the everflowing water
which, has power to help the little ones to reach old age. These are
the Fish people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 98, lines 1
to 35.)

Wa-zha´-zhe çka: Fee, with a mussel shell. The mussel is the life
symbol of this gens. The members of the gens will recite their wi´-gi-e
relating to the power of the mussel to resist death, and to its consent
to aid the little ones to reach old age. The Wa-zha´-zhe çka are a
water people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 94, lines 1 to
29.)

Ṭa I-ni-ḳa-shi-ga, the Deer People: Only a fee is sent to them. The
members will recite their Wa-dsu´-ṭa I-hi-thoⁿ-be Wi´-gi-e, which
tells of the various places of the earth where the deer will reveal
themselves to the little ones to give them help to reach old age. (See
36th Ann. Rept. Bur. Amer. Ethn., p. 97, lines 44 to 103.)

When the Sho´-ḳa had delivered the last fee every Noⁿ´-hoⁿ-zhiⁿ-ga who
knows his wi´-gi-e begins to recite it in a loud voice. None of the
wi´-gi-es are alike and none of the members of a gens recite in unison,
consequently there would be a volume of sounds most bewildering to the
uninitiated.

ZHA´-ZHE ḲI-ṬOⁿ WI´-GI-E

The wi´-gi-e recited by the members of the Iⁿ-gthoⁿ´-ga gens at this
time is called Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, freely translated, the Name
Wi´-gi-e. It is in three parts. The first, which includes sections 1 to
8, is called Zha´-zhe Ḳi-ṭoⁿ, the taking of names; the second, which
includes sections 9 and 10, is called U´-noⁿ U-tha-ge, the telling of
the means by which to reach old age; the third, which includes sections
11 and 12, is called U´-noⁿ-bthe U-gi-dse, the story of the search for
the life-giving foods.

NAME-TAKING WI´-GI-E

(FREE TRANSLATION)

1. Verily, at that time and place, it has been said, in this house,
2. The Hoⁿ´-ga, a people who possess seven fireplaces
3. Spake to one another, saying: O, younger brothers,
4. The little ones have become persons,
5. Should not the little ones go below to become a people? they said
to one another.
6. Then, at that very time,
7. They said: There are four great gods
8. To whom we shall appeal for aid.
9. Verily at that time,
10. They spake to the god of day (the sun) saying:
11. O, my grandfather,
12. Our little ones have become persons,
13. Should they not go below (to the earth) to become a people?
14. At that very time
15. The god of day replied: You say the little ones should go below
to become a people,
16. When the little ones go below to become a people,
17. They shall always live to see old age, as they travel the path
of life.

18. Verily, at that time and place, it has been said, in this house,
19. They said: The little ones shall go below to become a people.
20. Then again they spake to the god of day, saying: The little ones
have no names, O, grandfather.
21. The god of day replied: O, little ones,
22. You say your little ones have no names,
23. Your little ones shall be named after me,
24. Mi´-wa-ga-xe, Child-of-the-sun,
25. The little ones shall take, as they travel the path of life.
26. When they take this for a personal name,
27. They shall always live to see old age, as they travel the path
of life.

28. What shall the little ones take for a personal name? it has been
said,
29. Moⁿ-çi´-tse-xi, Sacred-arrowshaft,
30. The little ones shall take for a name, as they travel the path
of life.
31. When they take this for a personal name,
32. They shall always live to see old age, as they travel the path
of life.

33. What shall the little ones take for a personal name?
34. I´-e-çka-wa-the, Giver-of-clear-speech
35. The little ones shall take for a name, as they travel the path
of life.
36. When they take this for a personal name,
37. They shall always live to see old age, as they travel the path
of life.

38. What shall the little ones take for a personal name?
39. Moⁿ-zhoⁿ´-op-she-wiⁿ, Woman-who-travels-over-the-earth,
40. The little ones shall take for a name, as they travel the path
of life.
41. When they take this for a personal name,
42. They shall always live to see old age, as they travel the path
of life.

43. What shall they take for a personal name?
44. Moⁿ´-ga-xe, Arrow-maker,
45. The little ones shall take for a name, as they travel the path
of life.
46. When they take this for a personal name,
47. They shall always live to see old age, as they travel the path
of life.

48. What shall the little ones take for a personal name?
49. Noⁿ´-mi-tse-xi, Beloved-child-of-the-sun,
50. The little ones shall take for a name, as they travel the path
of life.
51. When they take this for a personal name,
52. They shall always live to see old age, as they travel the path
of life.

53. What shall the little ones take for a personal name?
54. Iⁿ-shta´-sha-be, Dark-eyes,
55. The little ones shall take for a name, as they travel the path
of life.
56. When, they take this for a personal name,
57. They shall always live to see old age, as they travel the path
of life.

58. Verily, at that time and place, it has been said, in this house,
59. They spake to one another, saying: O, younger brothers,
60. The little ones have nothing of which to make their bodies,
61. They went forth with hurrying footsteps,
62. To the soft stone that sitteth upon the earth.
63. Verily, at that time,
64. They spake to him, saying: O, my grandfather,
65. The little ones have nothing of which to make their bodies.
66. The soft stone replied: O, little ones,
67. You say your little ones have nothing of which to make their
bodies.
68. The little ones shall make of me their bodies.
69. Verily, at that time and place,
70. He spake further, saying: When the little ones become ill and
fretful,
71. They shall cling to me as one who can produce the heat by which
they can be purified.

72. Verily, at that time and place, it has been said, in this house,
73. They spake to one another, saying: Give heed, my younger
brothers,
74. You will go forth to make further search,
75. Then, even as these words were spoken, they hastened
76. To the friable stone,
77. And, standing close to him,
78. Spake, saying: O, grandfather, the little ones have nothing of
which to make their bodies.
79. The friable stone replied: O, my little ones,
80. You say the little ones have nothing of which to make their
bodies.
81. The little ones shall make of me their bodies.
82. When they make of me their bodies,
83. They shall cling to me as one who can produce the heat by which
their bodies can be purified.

84. Verily, at that time and place, it has been said, in this house,
85. They spake to one another, saying: O, younger brothers,
86. The little ones have nothing which they can use for food at all
times,
87. You will go and search for such food as they can use for all
time.
88. A younger brother hastened
89. To the very center of a lake,
90. Where lay the root of the tse´-wa-the (_Nelumbo lutea_).
91. He hastened home with the root,
92. And spake, saying: O, elder brothers, how will this serve for
food?
93. The elder brothers hastened to try the taste of the root,
94. Like milk the juice squirted in their mouths,
95. And they said to one another: O, younger brothers,
96. This will serve as food for the little ones.
97. When the little ones make use of this plant as food,
98. They shall always live to see old age, as they travel the path
of life.

99. There lacks one more, O, younger brothers, they said to one
another.
100. You will go forth and make further search.
101. Even as these words were spoken,
102. One hastened to the farther borders of the lake,
103. Where sat the do (_Apios apios_).
104. Close to it he stood,
105. Then he hastened home, carrying the plant with him.
106. Standing before his brothers, he spake, saying: O, elder
brothers,
107. How will this serve for food?
108. They replied: O, younger brother,
109. That is the very object for which you have been searching.
110. The elder brothers hastened to try the taste of the root,
111. Like milk the juice squirted in their mouths.
112. Then they spake, saying: The little ones shall use this plant
for food.
113. When the little ones use this plant for food,
114. They shall always live to see old age.
115. It shall make their limbs to stretch in growth, as they travel
the path of life.

When Wa-xthi´-zhi made up his mind to give a description of the
Child-naming Ritual of his own gens, the Puma, he did not hesitate to
recite the wi´-gi-es and to tell of the ceremonial forms that accompany
the entire ritual. But when asked to recite the wi´-gi-es of the 11
gentes who were summoned to take part in the ceremony of conferring
a name upon a Puma child he declined to give them, although he knew
all of them, for the reason that they were not his to give. He had
not obtained from any of these gentes the right to transfer them to
strangers or to members of other gentes.

It so happened that when Wa-xthi´-zhi was describing the Child-naming
Ritual of his own gens, which he had a perfect right to do, Wa-sho´-she
(pl. 4), a member of the Hoⁿ´-ga A-hiu-ṭoⁿ gens, was present. This man,
when asked if he would be willing to give the U´-noⁿ Wi´-gi-e (Old-age
Wi´-gi-e) of his gens for a fee, promptly replied that he would. He had
obtained by purchase from his father the wi´-gi-e and so had acquired
the right to transfer it to anybody, but the transfer must always be
made for a fee. The fee was provided and Wa-sho´-she sat down and
recorded the Old-age Wi´-gi-e of his own gens, the Hoⁿ´-ga A-hiu-ṭoⁿ.
This name refers to the “Stainless Bird,” the mottled eagle, who
conducted the Hoⁿ´-ga people to earth from mid-heaven. (See 36th Ann.
Rept. Bur. Amer. Ethn., p. 162, lines 177 to 199.)

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 3

SHELL GORGET AND DOWNY PLUME (LIFE SYMBOLS)]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 3

WA-SHO´-SHE (HO^N´-GA A-HIU-TO^N (EAGLE) GENS)]

The first seven lines of the wi´-gi-e refer back to the time when “the
Hoⁿ´-ga who possess seven fireplaces” chose for one of their life
symbols the “Stainless Bird,” the mottled eagle. The people who are
here spoken of as the Hoⁿ´-ga having seven fireplaces are those who
compose the seven gentile groups that represent the land portion of the
earth in the two great tribal divisions symbolizing the cosmos. These
seven gentile groups (seven fireplaces) are, as given by Black-dog.
(See 36th Ann. Rept. Bur. Amer. Ethn., pp. 52-53.)

1. Wa-ça´-be-ṭoⁿ, They-who-own-the-black-bear.
2. Iⁿ-gthoⁿ´-ga, Puma.
3. O-poⁿ, Elk.
4. Moⁿ-iⁿ-ḳa-ga-xe, Makers-of-the-earth.
5. Hoⁿ´-ga gthe-zhe, The-mottled-sacred-one.
6. Xu-tha´, Eagle (the adult golden eagle).
7. Hoⁿ´-ga zhiⁿ-ga, The-little-sacred-one.

When the “Hoⁿ´-ga, a people who possess seven fireplaces” went to the
“Stainless Bird” and said to him (lines 5, 6, and 7): “The little ones
have nothing of which to make their bodies,” meaning that they have no
symbol for the long life which they crave, he replied in the words as
given in the wi´-gi-e, from line 10 to the end:

OLD-AGE WI´-GI-E

FREE TRANSLATION

1. Verily, at that time and place, it has been said, in this house,
2. The Hoⁿ´-ga, a people who possess seven fireplaces,
3. Spake to one another, saying: Lo, we have nothing of which to
make our bodies.
4. Then, at that very time,
5. They spake to the bird that has no stains (evil disposition),
6. Saying: O, grandfather,
7. The little ones have nothing of which to make their bodies.
8. Then, at that very time,
9. The bird that has no stains (evil disposition)
10. Spake, saying: When the little ones make of me their bodies,
11. They shall always live to see old age, as they travel the path
of life.
12. Again the bird spake:
13. Behold my toes that are gathered together in folds,
14. Which I have made to be the sign of my old age.
15. When the little ones make of me the means of reaching old age,
16. They shall always live to see old age, as they travel the path
of life.
17. Behold, also, the wrinkles upon my shins,
18. Which I have made to be the sign of my old age.
19. When the little ones make of me the means of reaching old age,
20. They shall always live to see old age, as they travel the path
of life.
21. The bird that has no stain
22. Again spake, saying: Behold the wrinkles upon my knees,
23. Which I have made to be the sign of my old age.
24. When the little ones make of me the means of reaching old age,
25. They shall always live to see old age, as they travel the path
of life.
26. Behold the flaccid muscles of my inner thigh,
27. Which I have made to be the sign of my old age.
28. When the little ones make of me the means of reaching old age,
29. They shall always live to see old age, as they travel the path
of life.
30. Behold the muscles of my breast, gathered together as in a fold,
31. Which I have made to be the sign of my old age.
32. When the little ones make of me the means of reaching old age,
33. They shall always live to see old age, as they travel the path
of life.
34. Behold the flaccid muscles of my arms,
35. Which I have made to be the sign of my old age.
36. When the little ones make of me the means of reaching old age,
37. They shall always live to see old age, as they travel the path
of life.
38. Behold the bend of my shoulders,
39. Which I have made to be the sign of my old age.
40. When the little ones make of me the means of reaching old age,
41. They shall always live to see their shoulders bent with age, as
they travel the path of life.
42. Behold the flaccid muscles of my throat,
43. Which I have made to be the sign of my old age.
44. When the little ones make of me the means of reaching old age,
45. They shall always live to see old age, as they travel the path
of life.
46. Behold the folds in the corners of my eyelids,
47. Which I have made to be the signs of my old age.
48. When the little ones make of me the means of reaching old age,
49. They shall always live to see the corners of their eyelids
folded with age, as they travel the path of life.
50. Behold my eyelids that are gathered into folds,
51. Which I have made to be the signs of my old age.
52. When the little ones make of me the means of reaching old age,
53. They shall always live to see their eyelids gathered into folds
with age, as they travel the path of life.
54. Behold the hair on the crown of my head, now grown thin,
55. Which I have made to be the sign of my old age.
56. When the little ones make of me the means of reaching old age,
57. They shall always live to see the hair on the crown of their
heads grown thin with age, as they travel the path of life.

WI´-GI-E OF THE WA´-ṬSE-ṬSI GENS

At the close of the recital of the wi´-gi-es by all the
Noⁿ´-hoⁿ-zhiⁿ-ga, the Sho´-ḳa places before the head of the Ṭsi´-zhu
Wa-shta-ge gens a bowl of water into which had been put fronds of the
red cedar. The red cedar and the water are the life symbols of the
Wa´-ṭse-ṭsi, the people who came to earth from the stars. The following
is an epitome of their wi´-gi-e:

I am a person who is fit for use as a symbol,
Behold the female red cedar,
Verily, I am a person who has made of that tree his body.
When the little ones make of me their bodies,
They shall always live to see old age.
Behold the male red cedar,
The little ones shall always use this tree as a symbol.
When the little ones use it for a symbol,
They shall always live to see old age.
Behold these waters,
That we shall make to be companions to the tree.
When the little ones make use of these waters
As the means of reaching old age,
They shall always live to see old age.

—(See 36th Ann. Rept. Bur. Amer. Ethn., p. 95.)

WI´-GI-E OF THE BOW PEOPLE

The E-noⁿ´ Miⁿ-dse-ṭoⁿ, a people who belong to the same great tribal
division as the Wa´-ṭse-ṭsi, use a similar wi´-gi-e, which is as
follows:

I am a person who is fitted for use as a symbol.
Verily, in the midst of the rushing waters
Abides my being.
Verily, I am a person who has made of the waters his body.
Behold the right side of the river,
Of which I have made the right side of my body.
When the little ones make of me their bodies
And use the right side of the river
To make their bodies,
The right side of their bodies shall be free from all causes of
death.

Behold the left side of the river,
Of which I have made the left side of my body.
When the little ones also make of it the left side of their bodies,
The left side of their bodies shall always be free from all causes
of death.

Behold the channel of the river,
Of which I have made the hollow of my body.
When the little ones make of me their bodies,
The hollow of their bodies shall always be free from all causes of
death.

A bowl of shelled corn, the life symbol of the Tho´-xe gens, was also
placed before the head of the Ṭsi´-zhu Wa-shta-ge gens. (For the Maize
Wi´-gi-e of the Tho´-xe gens, see 36th Ann. Rept. Bur. Amer. Ethn., p.
135, lines 57 to 113; also p. 277, lines 83 to 110.)

When the bowls of water and cedar fronds and shelled corn are placed
before the Ṭsi´-zhu Wa-shta-ge, the Sho´-ḳa puts in his arms the child
to be blessed and named. The head of the Ṭsi´-zhu Wa-shta-ge gens then
passes the tips of the fingers of his right hand over the bowl of water
and cedar fronds, and the bowl of the life-giving corn, then touches
with the tips of his fingers the lips, head, arms and body of the
child. The two bowls and the child are then passed on to the head of
the Wa´-ṭse-ṭsi Wa-shta-ge gens, who goes through the same motions with
the child. The child and the two bowls are then passed on to the heads
of each of the other gentes who make the same motions over the child as
were made by the heads of the first two gentes.

These ceremonial acts performed by the heads of the gentes officiating,
by which the child is brought into touch with the ever-flowing waters,
the red cedar, an everlasting tree, and the life-giving corn, are
supplicatory acts by which the aid of Wa-ḳoⁿ´-da is sought for the
child who is to go forth to take part in the great life activities. Not
only is the attainment of old age desired for the child but also the
continuity of its life by a never-ending line of descendants.

At the close of these ceremonial acts a sacred gentile name is
conferred upon the child without further ceremony. If, however, there
are two or more names to choose from, as is the case in some of the
gentes, the mother of the child has the privilege of making a choice
from two or three names. This privilege is given by the Xo´-ḳa, who
offers to the mother two small sticks prepared for this purpose, each
of which represents a name mentioned in the origin ritual of the gens
naming the child. The mother usually chooses the stick representing the
name which to her has the greater religious significance and is the
most euphonious.

EARTH NAMES AND WI´-GI-ES

It was stated (see p. 33) that earth names as well as sky names were
used by both the Iⁿ-gthoⁿ´-ga and the Wa-ça´-be gentes as distinctive
birth names for their children.

In the course of a conversation concerning the gentile names,
classed as sky and earth names, Wa-xthi´-zhi, of the Puma gens,
remarked that: When the Hoⁿ´-ga people were coming from the sky
to the earth they chose two persons (gentes) to act as official
messengers. One of these persons was called Hoⁿ´-ga Wa´-ṭse-gi-ṭsi,
The-sacred-one-from-the-stars, and the other Hoⁿ´-ga Wa-ṭse-ga-wa,
The-sacred-radiant-star. These messengers were expected to find some
way of dispersing the waters that submerged the earth and of exposing
the ground beneath so as to make it habitable for all living creatures.

Wa´-ṭse-gi-ṭsi and Wa´-ṭse-ga-wa, the two messengers, found on the
still waters the water spider, the water beetle, the white leech, and
the dark leech, of whom they asked for aid which they could not give,
but promised to help the people to reach old age. (See 36th Ann. Rept.
Bur. Amer. Ethn., p. 163, lines 200 to 273.) The two messengers went
on and they met O´-poⁿ-ṭoⁿ-ga, the Great Elk, and appealed to him
for aid. The Great Elk threw himself upon the waters four times and
splashed about until the ground was exposed and ready to receive men
and animals. He then called to the four corners of the earth for the
life-giving winds to come. Next he threw himself upon the ground and
rolled about; then, as he arose, the hairs of his body clung to the
soil and became the grasses of the earth. (See 36th Ann. Rept. Bur.
Amer. Ethn., pp. 165-167, lines 274 to 354.)

The two messengers then led the people over the dry land of the
earth, when suddenly Hoⁿ´-ga Wa´-ṭse-gi-ṭsi, The-one-from-the-stars,
came upon Iⁿ-gthoⁿ´-ga, the Puma. The messenger then changed his
name from Wa´-ṭse-gi-ṭsi to Iⁿ-gthoⁿ´-ga. In like manner the Hoⁿ´-ga
Wa´-ṭse-ga-wa, the Radiant Star, came upon Wa-ça´-be, the Black Bear.
The Radiant Star then changed his name from Wa´-ṭse-ga-wa to Wa-ça´-be,
the Black Bear.

These were the first earth names of the two related gentes, the
Iⁿ-gthoⁿ´-ga and the Wa-ça´-be. Wa-xthi´-zhi mentioned several other
personal earth names of these two gentes but he suggested that the
parts of the rituals given by himself and Wa-ṭse´-moⁿ-iⁿ (pl. 5), in
which are mentioned the earth names, be referred to as authoritative,
and so the following paraphrases of those parts of the rituals are here
given.

EARTH NAME WI´-GI-ES

(WA-XTHI´-ZHI)

The people spake to one another, saying: The little ones have
nothing to use as a symbol of courage.
Then, at that very time,
The Hoⁿ´-ga Wa´-ṭse-ga-wa (Hoⁿ´-ga-radiant-star),
Went forth with hurried footsteps
To the Iⁿ-gthoⁿ´-ga do-ga, (male puma),
With whom he stood face to face and spake,
Saying: The little ones have nothing to use as a symbol of courage,
O, grandfather.
The Male puma replied: I am a person whom the little ones may use as
a symbol of courage.
The brothers spake in low tones,
Saying: He is a puma, O, younger brothers,
Let us take personal names from him;
Iⁿ-gthoⁿ´-ga-ṭoⁿ´-ga, the Great-puma,
Shall be our name, O, younger brothers;
Iⁿ-gthoⁿ´-ga-zhiⁿ-ga, the Young-puma,
Shall be our names, as we travel the path of life.

The Hoⁿ´-ga Wa´-ṭse-ga-wa, Radiant-star,
Went forth with hurried footsteps,
To the Wa-ça´-be, the Black-bear that is without blemish,
Who stood as in a flame of fire.
The Radiant-star spake to him, saying: The little ones have nothing
to use as a symbol of their courage.
Wa-ça´-be replied: I am a person whom the little ones may use as a
symbol of their courage.
The brothers spake to one another, saying: He is a black bear!
He is very dark in color!
Let us take from him personal names.
Sha´-be-ṭsi-gthe, the Dark-one,
Shall be our name henceforth, as we travel the path of life.
You have found the Dark-one, O, younger brothers,
Sha´-be-i-the, Finder-of-the-dark-one,
Shall be our name, henceforth, as we travel the path of life.
Look you, O, younger brothers, they said to one another,
The little ones have nothing to use as a symbol of courage.
Then they went forth in a body to an open prairie,
Where sat Mi´-xa-çka, the Great-white-swan.
Face to face they stood with him and spake,
Saying: The little ones have nothing to use as a symbol of courage,
O, grandfather.
The brothers spake in low tones, saying: O, younger brothers,
We shall take from him personal names.
How white he is! the younger ones exclaimed,
He is a bird,
A white swan.
Mi´-xa-çka, the White-swan,
Shall be our name, O, younger brothers.
How white he is! they again exclaimed,
Wa-zhiⁿ´-çka, the White-bird, shall also
Be our name, O, younger brothers.

—(36th Ann. Rept. Bur. Amer. Ethn., pp. 194-195, lines 1063 to
1115.)

Earth names mentioned in the origin wi´-gi-e given, by Wa-ṭse´-moⁿ-iⁿ.

WI´-GI-E OF THE WA´ṬSE-GI-ṬSI

HE-WHO-CAME-FROM-THE-STARS

What said they? it has been said, in this house,
The people spake, saying: O, younger brothers,
We are a people who give no mercy to the foe.
Then they spake to the one (gens) who had made of the Puma his body,
Saying: O, younger brother.
Hardly were these words spoken when the Puma hastened forth.
After a time the people said: There are signs that our brother is
returning.
Then some of the brothers ran to meet him.

To their inquiry the Puma replied: O, elder brothers,
Yonder stands a man,
Verily, a man whose appearance inspires fear,
A man who is like us in form.
The people spake, saying: O, younger brother,
We are a people who show no mercy to the foe.
Whoever this man may be,
We shall send him to the abode of spirits,
We shall make him to lie low.

Then toward the man they hastened:
They made one ceremonial pause.
At the fourth pause,
The Puma exclaimed: There he stands!
It is well, the people replied,
We shall send him to the abode of spirits.
Then, at that very time,
The stranger spake, saying:
I am a sacred man, O, elder brothers.

The Puma spake, saying:
He speaks clearly our language!
I am Hoⁿ´-ga Wa´-ṭse-gi-ṭsi, a sacred person come from the stars,
the stranger continued.
I am Zhiⁿ-ga´-ga-hi-ge,[1] The-young-chief;
I am Wa´-ṭse-ga-hi-ge, The-star-chief;
I am Wa´-ṭse-ga-wa, The-star-radiant;
I am Wa´-ṭse-moⁿ-iⁿ, The-traveling-star.

That pleases us! the people exclaimed.
Zhiⁿ-ga´-ga-hi-ge, The-young-chief, the stranger went on,
Shall be your name, as you travel the path of life;
Wa´-ṭse-ga-wa, The-star-radiant,
Shall also be your name, as you travel the path of life.
I have done much to make you contented and happy.
We are pleased! the people exclaimed,
We shall henceforth put away all anger and hatred,
We shall accept the names thus offered us.
Zhiⁿ-ga´-ga-hi-ge, The-young-chief,
Shall be our name,
Wa´-ṭse-ga-wa, The-star-radiant,
Shall be our name.
I´-e-çka-wa-the, He-speaks-clearly,
We shall also take as a name in his honor,
P̣a´-thiⁿ-hoⁿ-ga, The-sacred-stranger,
We shall also take as a name in his honor.

[1] The name Zhin-ga´-ga-hi-ge is still used in the Ṭa-p̣a´ gens of the
Omaha, a cognate tribe.

Mi´-xa-çka, the white swan from whom personal names were taken, as
mentioned in the following wi´-gi-e given by Wa-ṭse´-moⁿ-iⁿ, is a
warrior symbol. The black color on its feet and on the tip of its nose
typifies the fire that knows no mercy. The standards (crooks), which
were carried by an Osage war party (pl. 6, _a_), typify the neck of the
white swan.

MI´-XA-ÇKA, THE WHITE SWAN

The people spake to one another, saying:
We have nothing of which to make a symbol (war standard).
They spake to the Puma (gens), saying:
Go thou and make search (for materials).
Even as these words were spoken the Puma went forth to search.

In time he hastened homeward,
And, standing before the elder brothers, he spake, saying:
O, elder brothers, what appears to be an animal,
Is in yonder place.
Make haste! the people said to one another,
We shall send him to the abode of spirits.
Verily, we are a people who give no mercy to the foe.

They made one ceremonial pause,
The fourth pause brought them close to the place.
Then the Puma spake, saying: There he stands! O, elder brothers.
An elder brother pointed with his index finger at the bird,
And it fell to the ground in death, its feathers strewing the earth.
They gathered around the fallen bird and stood.

Then one spake, saying: It is a swan! O, elder brothers,
A white swan!
Even from its white plumage
We shall take personal names,
Mi´-xa-çka, White-swan,
Wa-zhiⁿ´-ga-çka, White-bird,
And Moⁿ´-shoⁿ-çka, White-feathers,
The little ones shall be named, as they travel the path of life.

—(36th Ann. Rept. Bur. Amer. Ethn., pp. 228-231, lines 238
to 358.)

The earth names given by Wa-xthi´-zhi, of the Iⁿ-gthoⁿ´-ga (Puma) gens,
in his wi´-gi-es are as follows:

1. Iⁿ-gthoⁿ´-ga-ṭoⁿ-ga, the Great-puma.
2. Inⁿ-gṭhoⁿ´-ga-zhiⁿ-ga, the Young-puma.
3. Sha´-be-ṭsi-gthe, the Dark-one.
4. Sha´-be-i-the, Finder-of-the-dark-one.
5. Mi´-xa-çka, the White-swan.
6. Wa-zhiⁿ´-çka, the White-bird.

The earth names given by Wa-ṭse´-moⁿ-iⁿ of the Wa-ça´-be (Black Bear)
gens in his wi´-gi-es:

1. Wa´-ṭse-gi-ṭsi, He-who-came-from-the-stars.
2. Zhiⁿ-ga´-ga-hi-ge, Young-chief.
3. Wa´-ṭse-ga-hi-ge, Star-chief.
4. Wa-ṭse´-ga-wa, Star-radiant.
5. Wa-ṭse´-moⁿ-iⁿ, Traveling-star.
6. I´-e-çka-wa-the, He-speaks-clearly.
7. P̣a´-thiⁿ-hoⁿ-ga, The-sacred-stranger.
8. Mi´-xa-çka, White-swan.
9. Wa-zhiⁿ´-ga-çka, White-bird.
10. Moⁿ-shoⁿ-çka, White-feather.

The following earth names, not specifically mentioned by Wa-xthi´-zhi,
also appear in the wi´-gi-es recorded by himself and by Wa-ṭse´-moⁿ-iⁿ.
These names are also regarded as sacred and are ceremonially bestowed
upon the children of the Puma and Black Bear gentes:

WA-XTHI´-ZHI

1. Moⁿ´-hiⁿ-çi-i-ba-btho-ga, Round-handled-knife. (36th Ann. Rept. Bur.
Amer. Ethn., p. 206, line 1399.)

2. Monⁿ´-hiⁿ-hoⁿ-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. Ethn.,
p. 207, line 1424.)

3. Moⁿ-hiⁿ-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.
208, line 1439.)

4. The fourth name given by Wa-xthi´-zhi (Noⁿ-be´-wa-koⁿ-da,
Mysterious-hand) does not appear in any of the wi´-gi-es given either
by himself or by Wa-ṭse´-moⁿ-iⁿ. However, the Mysterious-hand is spoken
of by both of these men in their conversations concerning the rites,
and is referred to in some of the wi´-gi-es. (See 36th Ann. Rept.,
p. 230, lines 323 to 340.) The story of the Mysterious-hand, as told
colloquially, is that when the people came from the sky to the earth
they had no weapons, but they killed animals by moistening the index
finger of the right hand with saliva and pointing it at them. This name
is also bestowed ceremonially.

WA-ṬSE´-MO^N-I^N

1. Miⁿ´-ṭse-xi, Sacred-robe. (36th Ann. Rept. Bur. Amer. Ethn., p. 235,
line 510.)

2. Noⁿ´-ḳa-dsi-wiⁿ, Spine-woman. (36th Ann. Rept. Bur. Amer. Ethn., p.
235, line 512.)

3. Ṭse´-p̣a´-ga-xe, Buffalo-head-maker. (36th Ann. Rept. Bur. Amer.
Ethn., p. 235, line 518.)

4. Moⁿ´-hiⁿ-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.
237, line 573.)

5. Moⁿ´-hiⁿ-hoⁿ-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.
237, line 576.)

SPECIAL INSTRUCTIONS TO THE MOTHER

At the close of the ceremony of blessing the child by the various
gentes officiating, the Sho´-ḳa conducts the mother to a seat prepared
for her in front of the Xo´-ḳa, who gives her special instructions in
the ceremonies to be observed by her to complete the child-naming
rite. Between the two is spread a buffalo robe which had been decorated
with certain symbolic designs. (Fig. 2.) This formal talk to the mother
is called “Ḳi´-noⁿ U-tha-ge,” Telling of the Symbolic Painting. Extra
fees are required for the special instruction, which, with the help of
friends and relatives, the mother is enabled to pay.

[Illustration:

FIG. 2.—Symbolic robe prepared for children]

If the mother is skilled with her awl and thread in ornamental work she
would decorate with porcupine quills the symbolic robe to be used in
this special ceremony; if not skilled, she would content herself with
painting the symbolic designs on the robe.

When the robe has been spread before the Xo´-ḳa he begins to talk, as
follows:

Wi-ṭsi-ni-e´, My daughter-in-law, I see you have brought with you a
robe which you have dressed and decorated for the comfort of your
little one. It is a sacred robe which should be put to use with proper
ceremony. This ceremony you will observe for a period of four days,
during which you will paint red the parting or your hair. It will be
a sign that you appeal for a long and fruitful life for yourself and
child, to the god of day whose path lies over the middle of the earth.

You have reddened the head and the forelegs of the robe. The head and
forelegs of the robe typify that part of the earth whence rises the
god of day to take his westward journey. Red is the color of the day
when it is young, the time when you will rise and go forth to prepare
food for the little one whose tender life is wholly dependent upon your
efforts. A narrow line runs from the head of the robe along the middle
of the back to the tail. This line typifies the path of the god of
day who ever travels from east to west. Midway of the path is a round
spot which represents the god of day when it has reached the middle of
heaven. Here he marks the time when you will turn your thoughts from
other things to the feeding of the little one so that the nourishing of
its life may be continuous. The god of day continues his journey and in
time reaches the edge of the earth, behind which he finally disappears.
The hind legs and the tail of the robe are reddened to typify the
glow that warns us of the ending of the day when your thoughts will
again turn to the care of the little one. When you put these symbolic
marks upon this sacred robe your thoughts reached out in appeal to
Wa-ḳoⁿ´-da for yourself and child.

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 5

WA-ṬSE´-MO^N-I^N (WA-ÇA´-BE (BLACK BEAR) GENS)]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTH-THIRD ANNUAL REPORT PLATE 6

_a_, WAR STANDARD (SYMBOLIZES THE WHITE SWAN)

_b_, ṬSE´-WA-THE ROOT (NELUMBO LUTEA), USED FOR FOOD]

As the shadow of night spreads over the land you will take your little
one in your arms, draw this robe over you, then rest in sleep. The robe
which you draw over yourself and child typifies the heaven, whence
comes all life, and the act is an appeal to heaven for protection.

The procuring of food for the little one should always be done with
a feeling of gratitude toward the Mysterious Power that brings forth
life in all forms. There is a plant which is dedicated to use as a
sacred food in the bringing up of the little ones, known as ṭse´-wa-the
(_Nelumbo lutea_) (pl. 6, _b_). (36th Ann. Rept. Bur. Amer. Ethn., p.
183, lines 910 to 923.) You will at times go to the lake to gather the
roots of this plant for use in feeding your little one. When about to
go to the lake you will paint red the parting of your hair, as a sign
of your gratitude to the god of day who passes over your head and over
the plant you go to seek, shedding his life-giving power upon you as he
goes upon his journey.

When you come to the edge of the lake you will look about for a staff
to support you as you work in the water. You will choose the willow
for your staff, for it is a tree that clings persistently to life. By
this act you will make an appeal to the great Life-giving Power for a
long and fruitful life for yourself and the little one. With the willow
staff in your hands you will step into the water and take up from the
soft earth beneath a root of the sacred plant, the ṭse´-wa-the. You
will find clinging to the root some of the soft earth from which the
plant draws nourishment and strength. Take this bit of soil and touch
your forehead and body with it, an act which will be as a sign that you
appeal to the earth wherein there is Life-giving Power. When you have
performed this act return the root to the earth beneath the water, with
the wish that the plant shall forever be plentiful. Then gather enough
of the roots to satisfy the little one and yourself.

The maize is another sacred life-giving plant. You raise this plant
from year to year. When you prepare the ground for planting the seed
you will take one grain and put it in a hill, you will press down upon
it the soil with your foot, and say: “My father-in-law bade me do this,
as an expression of my faith that the sky and the earth will yield to
me not only one ear of maize but one animal as well, or even one herd
of animals.” In the next hill you will put two grains, in the next
three, the next four, the next five, the next six, and in the seventh
seven, always repeating the words at each planting.

The ceremony closes with the end of the special instructions given
to the mother of the child blessed and named, and as each member of
the gentes who had taken part in the rite rises to go he makes some
pleasant remarks to the father and the mother.

When the mother goes to her field to plant the seeds of the maize she
remembers the instructions and follows them in every detail. As the
maize matures and the ears are still green and tender the mother cuts
the stalks from the hills she had ceremonially made, leaving the ears
on the stalks. She ties the stalks in bundles, and, with the aid of
friends, carries them home to her house. She then prepares a feast to
which she invites the man who had acted as Xo´-ḳa at the ceremonial
naming of her child. He in turn invites some of his friends who had
acted as Xo´-ḳa in child-naming ceremonies to come and share in the
feast prepared for him.

If among the invited guests there happens to be a member of the Tho´-xe
gens, learned in the rituals, he is requested by the honored guest to
recite the maize wi´-gi-e of his gens.

A paraphrase is here given of the wi´-gi-e which the Tho´-xe recite to
give pleasure to the host and to the guests. The mythical story points
to mid-heaven as the region of the conception of life forms, and as
the starting point of the Osage people in their journey to earth, the
region of actual birth into bodily existence.

ORIGIN WI´-GI-E OF THE THO´-XE GENS

The people spake to one another, saying: Lo, the little ones are
not a people,
Let search be made by the younger brothers for a place where the
little ones may become a people.
Even as these words were being spoken, a younger brother
Hastened to the first division of heaven,
Close to which he came and paused,
When, returning to the elder brothers, he spake, saying:
Verily, nothing of importance has come to my notice.
Make further search, O, younger brothers, the people said,
The little ones are not a people.

Then, a younger brother,
Even as these words were being spoken,
Hastened to the second division of heaven, where he paused,
When, as the god of darkness cast a shadow upon the heavens,
He returned to the eldest brothers and stood.
They looked up and spake, saying: How has it fared with you? It
was not your wont to suffer so, O, younger brother.
He replied: I have been to the second division of heaven.
It is not possible for the little ones to become a people there.

O, Younger brother,
We bid you make further search, the people said.
Even as these words were being spoken,
One hastened to the third division of heaven,
He drew near and paused.
The younger brother,
As the god of darkness cast a shadow upon the heavens,
Returned to the elder brothers and stood.
The elder brothers spake: How has it fared with you? It was not
your wont to suffer so.
The younger brother replied: It is impossible!

O, younger brother, the people said,
We bid you make further search.
Then a younger brother
Hastened to the
Fourth division of heaven.
Close to it he came and paused.
Then the Man of Mystery, the god of the clouds,
Drew near and stood before him.

The younger brother turned to the elder brothers and said: Here
stands a man!
A fear-inspiring man!
His name, I verily believe, is Fear-inspiring.
The people spake to him, saying: O, grandfather!
The Man of Mystery replied: I am a person of whom your little ones
may make their bodies.
When they make of me their bodies,
They shall cause themselves to be deathless.

Little-hawk
They shall take for their personal name,
Then shall they always live to see old age.
Hawk-maiden, also,
Is a name that is mine.
That name also
Your little ones shall take to be their name,
Then shall they always live to see old age.

O, younger brother! the people said,
And the younger brother went in haste
To the Tho´-xe (the Buffalo-bull),
Close to whom he stood and spake, saying:
O, grandfather!

Then to the elder brothers he said: Here stands a man!
A fear-inspiring man!
The Tho´-xe spake: I am a person of whom the little ones may make
their bodies.
Whereupon he threw himself to the ground,
Then up sprang the blazing star,
From the earth where it stood in all its beauty, pleasing to look
upon.
Tho´-xe spake, saying: Of this plant also the little ones may make
their bodies.
The people tasted the root of the plant,
And exclaimed: It is bitter to the taste!
Tho´-xe spake, saying: This plant shall be medicine to the little
ones.
When they use it as medicine,
Their arms shall lengthen in growth,
And they shall live to see old age.

Again Tho´-xe threw himself upon the ground,
And the poppy mallow
Sprang from the earth and stood resplendent in its reddened
blossoms.
Of this plant also Tho´-xe said,
The little ones shall make their bodies.
When they use it as medicine,
Their arms shall lengthen in growth.
The root is astringent,
And, referring thereto, your little ones shall take the name
Astringent.
When the little ones make of this plant their bodies,
They shall always live to see old age.

Tho´-xe (the Buffalo-bull),
Threw himself to the ground,
And a red ear of maize
He tossed in the air,
As he exclaimed: The little ones shall make of this their bodies!
Then shall they always live to see old age.

Again Tho´-xe threw himself to the ground,
And a blue ear of maize,
Together with a blue squash,
He tossed in the air as he said,
These plants, also,
Shall be food for the little ones,
Then shall they live to see old age.

A third time he threw himself to the ground,
And a white ear of maize,
Together with a white squash he tossed in the air,
As he exclaimed: These plants also shall be food for the little
ones!
Then shall they be difficult for death to overcome them,
And they shall always live to see old age.

A fourth time he threw himself to the ground,
And a speckled ear of maize,
Together with a speckled squash,
He tossed in the air as he exclaimed:
What creature is there that would be without a mate!
And he wedded together the maize and the squash,
Then exclaimed: These also shall be food for the little ones!
And they shall be difficult for death to overcome them.

The feasting of the Noⁿ´-hoⁿ-zhiⁿ-ga upon the fruits of the seeds of
the maize planted by the mother with religious care in the seven sacred
hills completes the rite of the naming of her child, by which its right
to a place in its gens is formally recognized; the child has a place,
not only in its gens, but also in the sky and the earth which the two
great tribal divisions, the Hoⁿ´-ga and the Ṭsi´-zhu, represent.

CHILD-NAMING RITUAL OF THE ṬSI´-ZHU WA-SHTA-GE GENS

(SHOⁿ´-GE-MOⁿ-Iⁿ)

The Child-naming ritual of the Ṭsi´-zhu Wa-shta-ge gens of the Osage
tribe, here recorded, was given by Shoⁿ´-ge-moⁿ-iⁿ, a member of the
Ba´-po subgens of the Ṭsi´-zhu Wa-shta-ge gens. The name Ba´-po
(Popper in English), Shoⁿ´-ge-moⁿ-iⁿ explained, is the name of the
elder tree, the trunk of which boys, from time reaching beyond memory,
used for making poppers. The name refers to a mythical story and to a
ceremonial office. The mythical story is as follows: When the people of
the Ṭsi´-zhu great division descended from the sky to make the earth
their home they came down as eagles, and they alighted on a great red
oak tree. The shock of their alighting caused the acorns to drop from
the tree in great profusion, which was taken as a prophecy that the
Ṭsi´-zhu would become a numerous people. One eagle was crowded off the
tree, but as he dropped down he alighted upon a blossoming elder tree.
This eagle was a peace bird and his alighting on the ba´-po tree made
it to become a peace symbol. The Ba´-po subgens was given the office of
furnishing a pipestem for the peace pipe in the keeping of the Ṭsi´-zhu
Wa-shta-ge gens, and the Ba´-po made the stem of an elder sapling a
symbol of peace.

When Shoⁿ´-ge-moⁿ-iⁿ is called by a member of the Ṭsi´-zhu Wa-shta-ge
gens to act as Xo´-ḳa (instructor) in the ceremonial naming of his
child he goes to the house of the father without any formality. Usually
the call is made when the sun is traveling downward (afternoon); when
he receives the message he promptly responds to the call. On his
arrival at the house the father, in a formal speech, informs him that
his summons was for the purpose of asking him to conduct the ceremonies
to be performed at the naming of his child. When Shoⁿ´-ge-moⁿ-iⁿ gives
his consent to officiate at the ceremony the fees for the men who are
to take part are placed before him. These he examines to make sure that
there are enough articles to go around, and to see if the man had also
provided a pipe for the Sho´-ḳa or Official Messenger.

CERTAIN GENTES CALLED TO TAKE PART IN THE CEREMONY

Being satisfied that the man had supplied all the necessary articles,
he places in the hands of the father the ceremonial pipe and bids
him go after the Sho´-ḳa of the gens. The father returns with the
messenger who was already invested with the little pipe, the badge of
his authority. When the two men had taken their seats Shoⁿ´-ge-moⁿ-iⁿ
directs the Sho´-ḳa to go and call the heads of the following gentes,
with their Noⁿ´-hoⁿ-zhiⁿ-ga members, to come to the house of the
father, at sunrise the next morning, to take part in the ceremonies of
naming his child:

1. Wa´-ṭse-ṭsi, of the Wa-zha´-zhe subdivision, to recite their
wi´-gi-e relating to their life symbol, the red cedar. (36th Ann. Rept.
Bur. Amer. Ethn., p. 95, lines 1 to 34.)

2. Noⁿ´-poⁿ-da, Deer gens, of the Wa-zha´-zhe subdivision, to recite
their wi´-gi-e relating to one of their life symbols, the water. (36th
Ann. Rept. Bur. Amer. Ethn., p. 98, lines 1 to 25.)

3. I´-ba-ṭse Ṭa-dse, Wind People, of the Hoⁿ´-ga subdivision, to recite
their wi´-gi-e relating to one of their life symbols, the maize.

4. Tho´-xe, Buffalo-bull gens of the Ṭsi-zhu great division, to recite
their wi´-gi-e relating to the maize. Tho´-xe is the gens that gave
to the people the maize and the squashes. (36th Ann. Rept. Bur. Amer.
Ethn., p. 279, lines 54 to 110.) The Tho´-xe authorized the I´-ba-ṭse
and certain other gentes to use the Maize ritual in their child-naming
ceremonies.

5. Çiⁿ´-dse-a-gthe, Wolf gens of the Ṭsi´-zhu great division, to recite
their wi´-gi-e relating to their life symbol, the sun. The Dog-star is
also one of their life symbols. (36th Ann. Rept. Bur. Amer. Ethn., p.
118, lines 1 to 36.)

WA-ZHO´-I-GA-THE (LIFE SYMBOL) WI´-GI-E

The Sho´-ḳa returns to the house of the father and reports that he
has given notice to all the gentes named to attend the ceremony. Then
Shoⁿ´-ge-moⁿ-iⁿ proceeds to recite the Wa-zho´-i-ga-the Wi´-gi-e of his
gens, a name which means, The Taking of Bodies; that is, The Taking of
Life Symbols. The reciting of this wi´-gi-e is for the benefit of the
father and the child.

THE TAKING OF LIFE SYMBOLS.

FREE TRANSLATION

1. The people spake to one another, saying: Lo, the little ones
have nothing of which to make their bodies,
2. Take heed, O, younger brothers, and see what can be done.
3. Then to the youngest of the brothers they spake, saying:
4. The little ones have nothing of which to make their bodies, O,
younger brother.
5. Hardly were these words spoken,
6. When the young messenger stood before the God of Day (the sun),
to whom he spake, saying:
7. O, my grandfather!
8. The God of Day replied: My grandchild!
9. The messenger spake: The little ones have nothing of which to
make their bodies, O, grandfather.
10. The God of Day spake: I am a person of whom the little ones
may well make their bodies,
11. I am a god who has power to resist death.
12. When the little ones make of me their bodies,
13. They also shall have power to resist death, as they travel the
path of life.
14. Even among the gods,
15. There is not one who is able to see my path.
16. When the little ones make of me their bodies,
17. Even the gods
18. Shall not be able to see their path, as they travel the path of
life.

19. Again the people spake, saying: O, younger brothers,
20. Take heed and see what can be done,
21. The little ones have nothing of which to make their bodies.
22. They spake to the youngest of the brothers, saying:
23. O, younger brother,
24. The little ones have nothing of which to make their bodies,
25. Take heed and see what can be done.
26. Hardly were these words spoken
27. When the young messenger stood before the Goddess of Night
(the moon),
28. To whom he spake, saying: O, my grandmother!
29. The Goddess of Night replied: My grandchild!
30. The messenger spake: The little ones have nothing of which to
make their bodies.
31. Then spake the Goddess of Night: I am a person of whom the
little ones may well make their bodies,
32. I am a goddess who has power to resist death.
33. When the little ones make of me their bodies,
34. They also shall have power to resist death, as they travel the
path of life.
35. Even among the gods
36. There is not one who is able to see my path.
37. When the little ones make of me their bodies,
38. Even the gods
39. Shall not be able to see their path, as they travel the path
of life.
40. Even among the gods
41. There is not one of them who can stand in my way to prevent my
going.
42. When the little ones make of me their bodies,
43. Even the gods
44. Shall not be able to stand in their way, as they travel the
path of life.
45. Moreover, I have been able to bring myself to see old age.
46. When the little ones make of me their bodies,
47. They also shall bring themselves to see old age, as they travel
the path of life.
48. I have brought myself to the days that are calm and peaceful.
49. When the little ones make of me their bodies,
50. They also shall bring themselves to the calm and peaceful days,
as they travel the path of life.

51. Again the people spake, saying: Lo, the little ones have
nothing of which to make their bodies,
52. Take heed and see what can be done, O, younger brothers.
53. Then they spake to the youngest of the brothers,
54. Saying: O, younger brother!
55. The little ones have nothing of which to make their bodies,
56. Take heed and see what can be done.
57. Even as these words were being spoken,
58. He stood before the Male Star (Morning Star) who sitteth in the
heavens,
59. And spake to him, saying: O, grandfather!
60. The Male Star replied: My grandchild!
61. The messenger spake: The little ones have nothing of which to
make their bodies.
62. The Male Star replied: I am a person of whom the little ones
may well make their bodies.
63. I am a god who has power to resist death.
64. When the little ones make of me their bodies,
65. They also shall have power to resist death, as they travel the
path of life.
66. Even among the gods
67. There is not one who is able to see my path.
68. When the little ones make of me their bodies,
69. Even the gods
70. Shall not be able to see their path, as they travel the path
of life.
71. Even among the gods
72. There is not one who can stand in my way to prevent my going,
73. When the little ones make of me their bodies.
74. Even the gods
75. Shall not be able to stand in their way to prevent their going.
76. Moreover, I have been able to bring myself to see old age.
77. When the little ones make of me their bodies,
78. They also shall be able to bring themselves to see old age, as
they travel the path of life.
79. They shall also live to see the days that are calm and peaceful.
80. When the little ones make of me their bodies,
81. They shall be able to bring themselves to the calm and peaceful
days, as they travel the path of life.

82. The people spake, saying: O, younger brothers,
83. The little ones have nothing of which to make their bodies,
84. Take heed and see what can be done.
85. Then they spake to the youngest of the brothers,
86. Saying: O, younger brother,
87. The little ones have nothing of which to make their bodies,
88. Take heed and see what can be done.
89. Even as these words were being spoken,
90. The messenger stood before the Female Star (Evening Star) who
sitteth in the heavens,
91. And spake to her, saying: O, my grandmother!
92. The Female Star replied: My grandchild!
93. The messenger spake: The little ones have nothing of which to
make their bodies.
94. The Female Star replied: I am a person of whom the little ones
may well make their bodies.
95. I am a god who has power to resist death.
96. When the little ones make of me their bodies,
97. They also shall have power to resist death, as they travel the
path of life.
98. Even among the gods
99. There is not one who can stand in my way to prevent my going.
100. When the little ones make of me their bodies,
101. Even the gods
102. Shall not be able to stand in their way to stop their going.
103. Moreover, I have been able to bring myself to see old age.
104. When the little ones make of me their bodies,
105. They also shall be able to bring themselves to see old age, as
they travel the path of life.
106. I have been able to bring myself to the calm and peaceful days.
107. When the little ones make of me their bodies,
108. They also shall be able to bring themselves to the calm and
peaceful days, as they travel the path of life.

109. The people spake, saying: O, younger brothers,
110. The little ones have nothing of which to make their bodies.
111. Then to the youngest of the brothers
112. They spake, saying: O, younger brother,
113. Take heed and see what can be done.
114. Even as these words were being spoken,
115. The messenger stood before the Litter (Ursa Major), who stands
in the heavens,
116. To whom he spake, saying, O, grandfather!
117. The little ones have nothing of which to make their bodies.
118. The Litter replied: I am a person of whom the little ones may
well make their bodies.
119. I am a god who has power to resist death.
120. When the little ones make of me their bodies,
121. They also shall have power to resist death, as they travel the
path of life.
122. Even among the gods
123. There is not one who is able to see my path.
124. When the little ones make of me their bodies,
125. Even the gods
126. Shall not be able to see their path, as they travel the path
of life.
127. Even among the gods
128. There is not one who can stand in my way to prevent my going.
129. When the little ones make of me their bodies,
130. Even the gods
131. Shall not be able to stand in their way to prevent their going.
132. Moreover, I have been able to bring myself to see old age.
133. When the little ones make of me their bodies,
134. They also shall be able to bring themselves to see old age.
135. I have been able to bring myself to the calm and peaceful days.
136. When the little ones make of me their bodies,
137. They also shall be able to bring themselves to the calm and
peaceful days, as they travel the path of life.

138. The people spake, saying: The little ones have nothing of
which to make their bodies,
139. Give heed, younger brothers, and see what can be done.
140. Then to the youngest of the brothers,
141. They spake, saying: O, younger brother,
142. The little ones have nothing of which to make their bodies.
143. Even as these words were being spoken,
144. The messenger stood before Deer-head (Pleiades), who sitteth
in the heavens,
145. To whom he spake, saying: O, my grandmother!
146. She replied: My grandchild!
147. The messenger spake: The little ones have nothing of which to
make their bodies.
148. Deer-head replied: I am a person of whom the little ones may
well make their bodies,
149. I am a god who has power to resist death.
150. When the little ones make of me their bodies,
151. They also shall have power to resist death, as they travel the
path of life.
152. Even among the gods
153. There is not one who is able to see my path.
154. When the little ones make of me their bodies,
155. Even the gods
156. Shall not be able to see their path, as they travel the path
of life.
157. Even among the gods
158. There is not one who can stand in my way to prevent my going.
159. When the little ones make of me their bodies,
160. Even the gods
161. Shall not be able to stand in their way to prevent their going.
162. Moreover, I have been able to bring myself to see old age.
163. When the little ones make of me their bodies,
164. They also shall be able to bring themselves to see old age.
165. I have been able to bring myself to the calm and peaceful days.
166. When the little ones make of me their bodies,
167. They also shall be able to bring themselves to the calm and
peaceful days, as they travel the path of life.

168. The people spake, saying: The little ones have nothing of which
to make their bodies,
169. Give heed, O, younger brothers, and see what can be done.
170. Then to the youngest of the brothers,
171. They spake, saying: O, younger brother,
172. The little ones have nothing of which to make their bodies,
173. Take heed and see what can be done.
174. Even as these words were being spoken,
175. The messenger stood before Three-deer (Orion’s belt), who
stands in the heavens,
176. To whom he spake, saying: O, grandfather!
177. The little ones have nothing of which to make their bodies.
178. Three-deer replied: I am a person of whom the little ones may
well make their bodies,
179. I am a god who has power to resist death.
180. When the little ones make of me their bodies,
181. They also shall have power to resist death, as they travel the
path of life.
182. Even among the gods
183. There is not one who is able to see my path.
184. When the little ones make of me their bodies,
185. Even the gods
186. Shall not be able to see their path, as they travel the path
of life.
187. Even among the gods
188. There is not one who can stand in my way to prevent my going.
189. When the little ones make of me their bodies,
190. Even the gods
191. Shall not be able to stand in their way to prevent their going.
192. Moreover, I have been able to bring myself to see old age.
193. When the little ones make of me their bodies,
194. They also shall have the power to bring themselves to see old
age.
195. I have been able to bring myself to the calm and peaceful days.
196. When the little ones make of me their bodies,
197. They also shall be able to bring themselves to the calm and
peaceful days, as they travel the path of life.

198. The people spake, saying: The little ones have nothing of which
to make their bodies, O, younger brothers,
199. Take heed and see what can be done.
200. Then to the youngest of the brothers
201. They spake, saying: O, younger brother,
202. The little ones have nothing of which to make their bodies,
203. Take heed and see what can be done.
204. Even as these words were being spoken,
205. The messenger stood before Double-star (Theta and Iota in
Orion) who sitteth in the heavens,
206. To whom he spake, saying: O, grandmother!
207. The little ones have nothing of which to make their bodies.
208. Double-star replied: I am a person of whom the little ones may
well make their bodies.
209. I am a god who has power to resist death.
210. When the little ones make of me their bodies,
211. They also shall have power to resist death, as they travel the
path of life.
212. Even among the gods
213. There is not one who is able to see my path.
214. When the little ones make of me their bodies,
215. Even the gods
216. Shall not be able to see their path, as they travel the path
of life.
217. Even among the gods
218. There is not one who can stand in my way to prevent my going.
219. When the little ones make of me their bodies,
220. Even the gods
221. Shall not be able to stand in their way to prevent their going.
222. Moreover, I have been able to bring myself to see old age.
223. When the little ones make of me their bodies,
224. They also shall be able to bring themselves to see old age.
225. I have been able to bring myself to the calm and peaceful days.
226. When the little ones make of me their bodies,
227. They also shall be able to bring themselves to the calm and
peaceful days, as they travel the path of life.

At the close of the wi´-gi-e Shoⁿ´-ge-moⁿ-iⁿ and the Sho´-ḳa are
invited by the family to join them in the evening meal, after which the
two men go home.

THE XO´-ḲA CEREMONIALLY CONDUCTED TO THE CHILD’S HOUSE

Before sunrise the next morning the Sho´-ḳa, carrying his little pipe,
the badge of his office, goes to Shoⁿ´-ge-moⁿ-iⁿ’s house to conduct
him to the house of the child to be named. Upon receiving the formal
message from the Sho´-ḳa, Shoⁿ´-ge-moⁿ-iⁿ takes his paint pouch from
a bag containing his personal belongings and puts some red paint on
the inner surface of his hands. Then as the eastern clouds take from
the rising sun a crimson tinge, he lifts his hands, palms outward,
toward them and the sun itself. After a silent pause he withdraws his
hands and reddens his face with the paint on them, as though with
the color of the sun, and his messengers, the reddened clouds. When
he has put upon his face the sacred color he takes from a package
in which he keeps his ornamental feathers a red downy eagle feather
which he fastens to his scalplock so that the red feather, the life
symbol of his gens, stands firm and upright. In the days when buffalo
were plentiful the Noⁿ´-hoⁿ-zhiⁿ-ga who is to act as Xo´-ḳa at the
child-naming ceremony wore a buffalo robe with the hair outside, but
since the extinction of that animal he substituted for the robe a woven
blanket obtained from traders.

Having thus decorated himself with red paint and the red feather,
symbols of the sky, and the substitute of the buffalo robe, an earth
symbol, Shoⁿ´-ge-moⁿ-iⁿ, now actual Xo´-ḳa, goes forth to the house of
the child to be named, following the Sho´-ḳa, who leads the way. It was
explained by the old man that the manner of approach of his gens, the
Ṭsi´-zhu Wa-shta-ge, to the house of the child was very simple, that it
did not have the elaborate ceremonial forms described by Wa-xthi´-zhi
that were followed by his gens, the Puma, and the other war gentes of
the Hoⁿ´-ga great division.

Arriving at the house, the Sho´-ḳa enters without pause and leads the
Xo´-ḳa to his place at the left of the father, who sits with his wife
and child at the east end of the house. When the Xo´-ḳa has taken his
seat the Noⁿ´-hoⁿ-zhiⁿ-ga of his gens, the Ṭsi-zhu Wa-shta-ge, enter
and take their places back of the Xo´-ḳa and the parents and sit in a
row occupying the entire width of the house. Then the Noⁿ´-hoⁿ-zhiⁿ-ga
of the other gentes who are to take part in the ceremony enter, those
of the Hoⁿ´-ga great division taking their accustomed places at the
south side and those of the Ṭsi´-zhu great division at the north side
of the house. (Fig. 1.) Except for the blankets of various colors, the
Noⁿ´-hoⁿ-zhiⁿ-ga were decorated alike, their faces painted red, the
color of the sun and the dawn, and a red downy feather fastened to the
scalplock of each one.

A LIFE SYMBOL SENT TO EACH OF THE OFFICIATING GENTES

When all the Noⁿ´-hoⁿ-zhiⁿ-ga had settled down in their places, and had
exchanged with each other the usual social greetings, Shoⁿ´-ge-moⁿ-iⁿ
opens the proceedings with a formal statement, setting forth the
purpose of the gathering and adding some pertinent remarks concerning
the ancient rite of naming the children and their formal recognition as
members of the tribe. He then goes on to the ceremony of distributing
the fees and the symbolic articles to be used in the rite. The
distribution was made in the following order:

1. To the Wa´-ṭse-ṭsi, Star gens of the Wa-zha´-zhe subdivision of the
Hoⁿ´-ga great division, he sent, by the Sho´-ḳa, cedar fronds with fee.
The cedar is a life symbol of the Wa´-ṭse-ṭsi gens.

2. To the Tho´-xe, Buffalo-bull gens, of the Ṭsi´-zhu great division, a
bowl of shelled corn with fee. The maize is one of the life symbols of
the Tho´-xe.

3. To the Noⁿ´-poⁿ-da, Deer gens of the Wa-zha´-zhe subdivision of the
Hoⁿ´-ga great division, a bowl of water with fee. Water is one of the
life symbols of the Noⁿ´-poⁿ-da.

4. To the Çiⁿ´-dse-a-gthe, Wolf-tail gens, of the Ṭsi´-zhu great
division, fee only. The sun is one of the life symbols of this gens.
The Dog-star is also one of its symbols.

5. I´-ba-ṭse Ṭa-dse, Wind gens of the Hoⁿ´-ga subdivision of the
Hoⁿ´-ga great division, a bowl of shelled corn. The Tho´-xe authorized
the I´-ba-ṭse to use the maize ritual. This gens also has the office
of performing the ceremonies by which the souls of warriors slain in
battle are sent direct to the spirit land.

MEMBERS OF THE OFFICIATING GENTES RECITE THEIR WI´-GI-ES
SIMULTANEOUSLY

When the Sho´-ḳa, the Ceremonial Messenger, had made the last delivery
of the symbolic articles and fees to the gentes above named, each
Noⁿ´-hoⁿ-zhiⁿ-ga begins to recite the wi´-gi-e of his gens relating to
its life symbol, such as the cedar fronds, the corn or water. As each
Noⁿ´-hoⁿ-zhiⁿ-ga recites the wi´-gi-e of his gens, old Shoⁿ´-ge-moⁿ-iⁿ
recites the Name Wi´-gi-e of his own gens, the Ṭsi-zhu Wa-shta-ge,
which is as follows:

THE NAME WI´-GI-E

FREE TRANSLATION

1. The people spake to one another, saying: O, younger brothers,
2. The little ones have nothing of which to make their bodies,
3. Take heed and see what can be done.
4. Then to the youngest of the brothers they spake,
5. Saying: O, younger brother,
6. The little ones have nothing of which to make their bodies,
7. You will give heed and see what can be done.
8. Even as these words were being spoken
9. To the first division of heaven,
10. The messenger verily descended,
11. Where the little ones had not yet become a people.

12. Again the people spake, saying: O, younger brothers,
13. The little ones have nothing of which to make their bodies,
14. Take heed and see what can be done.
15. Then to the youngest of the brothers they spake,
16. Saying: O, younger brother,
17. You will give heed and see what can be done.
18. To the second division of heaven the messenger descended,
19. When he cried out:
20. It can not be, it is impossible:
21. The little ones have not yet become a people.

22. Again the people spake, saying: O, younger brothers,
23. The little ones have nothing of which to make their bodies,
24. Take heed and see what can be done.
25. Then to the youngest of the brothers they spake,
26. Saying: O, younger brother,
27. The little ones have nothing of which to make their bodies,
28. You will give heed and see what can be done.
29. Even as these words were being spoken,
30. The messenger descended to the third division of heaven,
31. Where the little ones had not yet become a people.

32. Verily, at that time and place,
33. The people spake, saying: O, younger brothers, the little ones
have nothing of which to make their bodies,
34. Take heed and see what can be done.
35. Then to the youngest of the brothers they spake,
36. Saying: O, younger brother,
37. The little ones have nothing of which to make their bodies,
38. You will give heed and see what can be done.
39. Even as these words were being spoken,
40. The messenger descended to the fourth division of heaven,
41. Where lay the bird (the female eagle) that has no stains (evil
disposition).
42. Verily, a person who is ever present upon her nest.
43. Upon the center of the earth, that sat in all her greatness,[2]
44. There stood a person (the male eagle).
45. From him we shall take the name, Moⁿ-zhoⁿ´, Earth,
46. Verily, he is a person who travels far and wide, above the
earth.
47. We shall take from him the name, Moⁿ-zhoⁿ´-ga-shoⁿ,
Travels-above-the-earth.
48. Verily, he is a person whose home is upon the center of the
earth.
49. We will take from him the name, Moⁿ-zhoⁿ´-u-çkoⁿ-çka,
Center-of-the-earth.

[2] The words of this line are figurative and mean the earth when she
displays her greatness by her blossoming flowers and her ripening fruit.

50. The little ones are now a people.
51. We shall also take the name, Xi-tha´-da-wiⁿ, Good-eagle-woman,
52. Also the name, Hiⁿ´-i-ḳiⁿ-da-bi, Feathers-fought-over,
53. Hiⁿ´-ga-moⁿ-ge, Feathers-scattered-by-the-winds, shall also be
our name,
54. As also, Noⁿ-be´-çi, Yellow-hands.
55. And Wa-zhiⁿ´-ga-hiⁿ, Feathers-of-the-bird, shall be our name.

56. Verily, at that time and place,
57. The eagle spake, saying: Behold the hollow of my foot,
58. Which I have made to be the sign of old age.
59. When the little ones make of me their bodies,
60. They shall live to see the sign of old age in the hollow of
their foot.

61. The wrinkles upon my shin,
62. I have made to be the sign of old age.
63. When the little ones make of me their bodies,
64. They shall live to see wrinkles upon their shin.
65. The folds of the skin on my knee,
66. I have made to be the sign of old age.
67. When the little ones make of me their bodies,
68. They shall live to see the skin of their knee gathered in folds.

69. The stripes on the feathers of my thigh,
70. I have made to be the sign of old age.
71. When the little ones make of me their bodies,
72. They shall live to see the sign of old age upon their thigh.
73. The stripes upon my breast,
74. I have made to be the sign of old age.
75. When the little ones make of me their bodies,
76. They shall live to see the sign of old age on their breast.

77. The stripes upon the corners of my mouth,
78. I have made to be the sign of old age.
79. When the little ones make of me their bodies,
80. They shall live to see the sign of old age in the corners of
their mouth.

81. The stripes upon my forehead,
82. I have made to be the sign of old age.
83. When the little ones make of me their bodies,
84. They shall live to see the sign of old age on their forehead.

85. The folds of my eyelids,
86. I have made to be the sign of old age.
87. When the little ones make of me their bodies,
88. They shall live to see the sign of old age on their eyelids.

89. I have been able to bring myself to old age.
90. When the little ones make of me their bodies,
91. They also shall be able to bring themselves to old age.
92. I have been able to bring myself to the calm and peaceful days.
93. When the little ones make of me their bodies,
94. They also shall be able to bring themselves to the calm and
peaceful days, as they travel the path of life.

THE CHILD IS PASSED FROM GENS TO GENS TO BE BLESSED

At the close of the simultaneous recital of the wi´-gi-es by the
Noⁿ´-hoⁿ-zhiⁿ-ga of the six gentes, namely, the Wa´-ṭse-ṭsi, Tho´-xe,
Noⁿ´-poⁿ-da, Çiⁿ´-dse-a-gthe, I´-ba-ṭse, and the Ṭsi´-zhu Wa-shta-ge,
the Sho´-ḳa carries the infant to the head of the Wa´-ṭse-ṭsi gens,
who takes it in his arms, then, dipping the tips of the fingers into
a wooden vessel, in which had been put sacred water and red cedar
fronds, he gently touches with his moistened fingertips the lips, head,
arms, and body of the little one. This ceremonial act is an appeal to
Wa-ḳoⁿ´-da to grant to the little one health and strength so that it
may grow to maturity and old age without interruption by disease.

The child is next taken by the Sho´-ḳa to the head of the Noⁿ´-poⁿ-da
gens, who blesses it in the same manner with the symbolic water and
cedar fronds.

Then the little one is taken to the head of the I´-ba-ṭse gens, who
touches the lips, head, arms and body of the child with pounded corn,
besides the sacred water and cedar fronds. The touching of the child
with the life-giving corn is an act of appeal to Wa-ḳoⁿ´-da that the
child be not permitted to suffer for want of food during its life, so
that it may reach maturity and old age without difficulty. The gentile
symbol of the I´-ba-ṭse gens is the wind but it was authorized by the
Tho´-xe gens to use the corn ritual in its child-naming ritual.

The Sho´-ḳa takes the little one from the I´-ba-ṭse to the head of the
Tho´-xe, Buffalo-bull, gens. In the mythical story of the origin of the
maize it was Tho´-xe, Buffalo-bull, who gave to the people the maize
and the squash. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 279-281,
lines 54 to 110.) The head of the Tho´-xe gens takes the little one
in his arms and blesses it with the sacred water and cedar fronds as
did the Wa´-ṭse-ṭsi, then, mixing some of his own pounded corn with
that of the I´-ba-ṭse, he blesses the child with the sacred corn, the
life symbol of his own gens. The ceremonial act of the Tho´-xe is an
expression of the wish that the life-giving corn will aid the new
member of the Ṭsi´-zhu Wa-shta-ge gens to successfully reach maturity
and old age.

The next to take the child in his arms and bless it with the symbolic
water, cedar fronds and corn is the head of the Çiⁿ´-dse-a-gthe, Wolf,
gens. His ceremonial acts do not differ from those of the Tho´-xe.

The Sho´-ḳa then brings the little one to its own gens, the Ṭsi´-zhu
Wa-shta-ge, the People of Peace. The head of the gens takes the little
one in his arms and blesses it in the same manner in which the Tho´-xe
blessed it. This is the gens to whom the sick are brought that they
might taste of the sacred food prepared by them and be strengthened.
From this healing power the members of the gens like to take the name,
Wa-stse´-e-doⁿ, Good-doctor.

When each of these gentes had blessed the child in turn the Sho´-ḳa
brings the mother to the Xo´-ḳa, who places in her hands two little
sticks, each of which represents a sacred name of the gens of which the
little one has now become a member. The Xo´-ḳa bids her take one of the
names represented by the sticks. The mother usually takes for her child
the name that is most euphonious and which she thinks has the greater
religious significance. The selection of a name for the new member of
the gens closes the ceremony.

During the month of April, 1916, Shoⁿ´-ge-moⁿ-iⁿ was summoned to the
house of Wa-xthi´-zhi to name his grandson, whose father is a member
of the Ṭsi´-zhu Wa-shta-ge gens. Shoⁿ´-ge-moⁿ-iⁿ promptly responded
to the call but Wa-xthi´-zhi became uncertain as to whether or not
the ceremonial naming of a child according to the ancient tribal
rites would come under the prohibition of the new religion which he
had accepted against the practice of the ancient Osage ceremonies.
The full ceremony was omitted, but the old man was asked to offer to
the mother the choice of two sacred names: Moⁿ-zhoⁿ´, Earth (see p.
70, line 45), and Wa-stse´-e-doⁿ, Good-doctor. The mother, a member
of the Iⁿ-gthoⁿ´-ga (Puma) gens, chose for her son, a member of the
Ṭsi´-zhu Wa-shta-ge gens, the name Wa-stse´-e-doⁿ. Although the
full child-naming ceremony was omitted, Wa-xthi´-zhi gave as fees
to Shoⁿ´-ge-moⁿ-iⁿ a horse, a blanket, and other articles of value,
amounting to about one hundred and fifty dollars.

The first wi´-gi-e recited in the child-naming ritual given by
Shoⁿ´-ge-moⁿ-iⁿ (pp. 60 to 67) is entitled Wa-zho´-i-ga-the Wi´-gi-e,
literally, The Taking of Bodies, and freely translated, The Taking of
Life Symbols. In this wi´-gi-e eight gods, in the forms of certain
cosmic bodies, are adopted as Life Symbols. Sex is attributed to
these gods and goddesses and they are addressed as “grandfather” and
“grandmother” because of their great age and mysterious character. The
wi´-gi-e is an expression by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga of their
longing desire for a tribal life that will be as lasting as that of the
gods and goddesses who forever travel in the heavens. These gods and
goddesses are paired in this wi´-gi-e as follows:

1. Wa-ḳoⁿ´-da Hoⁿ´-ba doⁿ, God of Day (the Sun), grandfather,
2. Wa-ḳoⁿ´-da Hoⁿ doⁿ, Goddess of Night (the Moon), grandmother.

3. Wa´-ṭse-do-ga, Male Star (the Morning star), grandfather,
4. Wa´-ṭse Mi-ga, Female Star (the Evening star), grandmother.

5. Wa´-ba-ha, Litter (the Dipper), grandfather,
6. Ṭa-p̣a´, Deer-head (the Pleiades), grandmother.

7. Ṭa Tha´-bthiⁿ, Three-deer (the three great stars that form
Orion’s Belt), grandfather,
8. Mi-ḳa-ḳ’e u-ḳi-tha-ç’iⁿ (Stars-strung-together) (theta and iota
in Orion), grandmother.

Xu´-tha-wa-ṭoⁿ-iⁿ of the Ṭsi´-zhu Wa-noⁿ (Elder Ṭsi´-zhu), a war gens
of the Ṭsi´-zhu great tribal division, was asked for the Child-naming
Ritual of his gens, he being referred to as one versed in the rituals
of the Ṭsi´-zhu war gentes, but he declined to give it in full. With
some reluctance he consented to recite the first wi´-gi-e of his ritual
which corresponds to and bears the same title as the one given by
Shoⁿ´-ge-moⁿ-iⁿ, a Noⁿ´-hoⁿ-zhiⁿ-ga of the Ṭsi´-zhu Wa-shta-ge gens.
(See pp. 60 to 67.)

[Illustration:

FIG. 3.—Chart of constellation Wa´-ba-ha (Ursa Major)]

[Illustration:

FIG. 4.—Chart of Ṭa Ṭha´-bthiⁿ, Three Deer (in Orion)]

In the Shoⁿ´-ge-moⁿ-iⁿ wi´-gi-e (The Taking of Life Symbols), the
people of the Ṭsi´-zhu Wa-shta-ge gens implored four gods and four
goddesses of the sky for permission to take from them “bodies” for
their little ones. The people of the Ṭsi´-zhu Wa-noⁿ, in the wi´-gi-e
recorded by Xu-thu´-wa-ṭoⁿ-iⁿ, entreated six gods and four goddesses
of the sky for permission to take “bodies” from them for their little
ones. The following is the order in which the Ṭsi´-zhu Wa-noⁿ people
approached these ten sky deities, the order in which they paired them
according to sex, and the terms of relationship they used in addressing
them:

1. Wa-ḳoⁿ´-da Hoⁿ´-ba doⁿ, the God of Day (the Sun), grandfather,
2. Wa-ḳoⁿ´-da Hoⁿ doⁿ, the Goddess of Night (the Moon), grandmother.

3. Mi-ḳa´-ḳ’e Hoⁿ-baⁿ doⁿ, the Day-star (Morning star), grandfather,
4. Mi-ḳa´-ḳ’e Hoⁿ´ doⁿ, the Night-star (Evening star), grandmother.

5. Wa´-ba-ha, Litter, the Dipper (Great Bear), (fig. 3), grandfather,
6. Mi-ḳa´-ḳ’e u-ḳi-tha-ç’iⁿ, Double-star, grandmother.

7. Ṭa-p̣a´, Deer-head, Pleiades, grandfather,
8. Ṭa Tha´-bthiⁿ, Three-deer, the three great stars in Orion’s belt
(fig. 4), grandmother.

9. Mi-ḳa´-ḳ’e Zhu-dse, Red-star, the Pole star, grandfather,
10. Shoⁿ-ge A-ga-k’e e-goⁿ, Dog-star, Sirius, grandfather.

The two wi´-gi-es do not agree as to the sexes of two of the sky
deities. In the Ṭsi´-zhu Wa-shta-ge wi´-gi-e, Ṭa-p̣a´ (Pleiades)
is addressed as grandmother and in that of the Ṭsi´-zhu Wa-noⁿ as
grandfather. Ṭa-tha´-bthiⁿ, Three-deer, is addressed as grandfather in
the Ṭsi´-zhu Wa-shta-ge wi´-gi-e and in that of the Ṭsi´-zhu Wa-noⁿ as
grandmother.

The difference between the two wi´-gi-es in this respect was spoken
of to Shoⁿ´-ge-moⁿ-iⁿ and he said: “We notice such mistakes in the
tribal rites but controversy over them is always avoided by the
Noⁿ´-hoⁿ-zhiⁿ-ga. Xu-tha´-wa-ṭoⁿ-iⁿ recited his wi´-gi-e correctly,
and we recite ours as it was handed down to us. The Ṭsi´-zhu Wa-noⁿ,
being a war people, mention in their wi´-gi-e their two war gods, the
Red-star and the Dog-star; they address both as grandfather. We (the
Ṭsi´-zhu Wa-shta-ge) are a peace people, therefore we do not mention
those two gods in our child-naming ritual.”

FIRST CHILD-NAMING WI´-GI-E OF THE ṬSI´-ZHU WA-NO^N GENS

The following is the first wi´-gi-e in the Child-naming Ritual of the
Ṭsi´-zhu Wa-noⁿ, war gens, of the Ṭsi´-zhu great tribal division, as
recited by Xu-tha´-wa-ṭoⁿ-iⁿ.

TAKING OF LIFE SYMBOLS

1. Verily, at that time and place, it has been said, in this house,
2. The Ṭsi´-zhu, a people who have seven fireplaces, spake to one
another,
3. Saying: O, younger brothers,
4. The little ones have nothing of which to make their bodies.
5. Then, at that very time they spake
6. To the Sho´-ḳa Wa-ba-xi (the Chief Messenger),
7. Saying: O, younger brother,
8. The little ones have nothing of which to make their bodies,
9. Take heed and see what can be done.
10. Then, at that very time,
11. The Chief Messenger
12. Hastened to the
13. God of Day (the Sun), who sitteth in the heavens,
14. And returned with him to the people.
15. They spake to the God of Day, saying: O, grandfather,
16. The little ones have nothing of which to make their bodies.
17. Then, at that very time,
18. The God of Day quickly replied: It is well you sent for me.
19. Of all the groups of gods,
20. I am a god by myself.
21. The little ones shall make of me their bodies.
22. Even among the gods,
23. There is not one who has power to see my path.
24. When the little ones make of me their bodies,
25. Even among the gods
26. There is not one who shall be able to see their path, in life’s
journey.
27. Even among the gods
28. There is not one who has power to cross my path.
29. When the little ones make of me their bodies,
30. Even among the gods
31. There is not one who shall be able to cross their path, in
life’s journey.
32. Even among the gods
33. What one is there who can stand in my way to prevent my going?
34. When the little ones make of me their bodies,
35. Even among the gods
36. There is not one who shall be able to stand in their way to
prevent their going.
37. I am not the only god,
38. Take heed and make further search.

39. Verily, at that time and place, it has been said, in this house,
40. The Chief Messenger
41. Hastened to the
42. Goddess of Night (the Moon), who sitteth in the heavens,
43. And returned with her to the people.
44. They spake to her, saying: O, grandmother,
45. The little ones have nothing of which to make their bodies.
46. Then, at that very time,
47. The Goddess of Night replied: It is well you sent for me.
48. Of all the groups of gods,
49. I am a god by myself.
50. Even among the gods
51. There is not one who has power to see my path.
52. When the little ones make of me their bodies,
53. Even among the gods
54. There is not one who shall be able to see their path.
55. Even among the gods
56. There is not one who has power to cross my path.
57. When the little ones make of me their bodies,
58. Even among the gods
59. There is not one who shall be able to cross their path.
60. Even among the gods
61. What one is there who can stand in my way to prevent my going?
62. When the little ones make of me their bodies,
63. Even among the gods
64. There is not one who shall be able to stand in their way to
prevent their going.
65. I am not the only god,
66. Take heed and make further search.

67. Verily, at that time and place, it has been said, in this house,
68. The Chief Messenger
69. Hastened to the
70. Star of Day (the Morning Star), who sitteth in the heavens,
71. And returned with him to the people.
72. They spake to the Star of Day, saying: O, grandfather,
73. The little ones have nothing of which to make their bodies.
74. Then, at that very time,
75. The Star of Day replied: It is well you sent for me.
76. The little ones shall make of me their bodies.
77. Of all the groups of gods,
78. I am a god by myself.
79. The little ones shall make of me their bodies.
80. Even among the gods
81. There is not one who has power to see my path.
82. When the little ones make of me their bodies,
83. Even among the gods
84. There is not one who shall be able to see their path.
85. Even among the gods
86. There is not one who has power to cross my path.
87. When the little ones make of me their bodies,
88. Even among the gods
89. There is not one who shall be able to cross their path.
90. Even among the gods
91. What one is there who can stand in my way to prevent my going?
92. When the little ones make of me their bodies,
93. Even among the gods
94. There is not one who shall be able to stand in their way to
prevent their going.
95. I am not the only god,
96. Take heed and make further search.

97. The Chief Messenger
98. Hastened to the
99. Star of Night (the Evening Star), who sitteth in the heavens,
100. And returned with her to the people.
101. They spake to her, saying: O, grandmother,
102. The little ones have nothing of which to make their bodies.
103. Then, at that very time,
104. The Star of Night replied: It is well you sent for me.
105. Of all the groups of gods
106. I am a god by myself.
107. When the little ones make of me their bodies,
108. Even among the gods
109. There is not one who shall be able to see their path, in their
life’s journey.
110. Even among the gods
111. There is not one who has power to cross my path.
112. When the little ones make of me their bodies,
113. Even among the gods
114. There is not one who shall be able to cross their path, in
their life’s journey.
115. Even among the gods
116. What one is there who can stand in my way to prevent my going?
117. When the little ones make of me their bodies,
118. Even among the gods
119. There is not one who shall be able to stand in their way to
prevent their going.
120. I am not the only god,
121. Take heed and make further search.

122. Verily, at that time and place, it has been said, in this
house,
123. The Chief Messenger
124. Hastened to the
125. Litter (Great Bear), who stands in the midst of the heavens,
126. And returned with him to the people.
127. They spake to Litter, saying: O, grandfather,
128. The little ones have nothing of which to make their bodies.
129. Then, at that very time,
130. The Litter replied: It is well you sent for me.
131. Of all the groups of gods,
132. I am a god by myself.
133. The little ones shall make of me their bodies.
134. Even among the gods
135. There is not one who has power to see my path.
136. When the little ones make of me their bodies,
137. Even among the gods
138. There is not one who shall be able to see their path, in their
life’s journey.
139. Even among the gods
140. There is not one who has power to cross my path.
141. When the little ones make of me their bodies,
142. Even among the gods
143. There is not one who shall be able to cross their path.
144. Even among the gods
145. What one is there who can stand in my way to prevent my going?
146. When the little ones make of me their bodies,
147. Even among the gods
148. There is not one who shall be able to stand in their way to
prevent their going.
149. I am not the only god,
150. Take heed and make further search.

151. Verily, at that time and place, it has been said, in this
house,
152. The Chief Messenger
153. Hastened to
154. Ṭa-p̣a´, Deer-head (Pleiades), who stands in the heavens,
155. And returned with her to the people.
156. They spake to her, saying: O, grandmother,
157. The little ones have nothing of which to make their bodies.
158. Then, at that very time,
159. Deer-head replied: It is well you sent for me.
160. Of all the groups of gods
161. I am a god by myself.
162. Even among the gods
163. There is not one who has power to see my path.
164. When the little ones make of me their bodies,
165. Even among the gods
166. There is not one who shall be able to see their path.
167. Even among the gods
168. There is not one who has power to cross my path.
169. When the little ones make of me their bodies,
170. Even among the gods
171. There is not one who shall be able to cross their path.
172. Even among the gods
173. What one is there who can stand in my way to prevent my going?
174. When the little ones make of me their bodies,
175. Even among the gods
176. There is not one who shall be able to stand in their way to
prevent their going.
177. I am not the only god,
178. Take heed and make further search.

179. Verily, at that time and place, it has been said, in this
house,
180. The Chief Messenger
181. Hastened to
182. Ṭa Tha´-bthiⁿ, Three-deer (Orion’s belt), who sitteth in the
heavens,
183. And returned with him to the people.
184. They spake to him, saying: O, grandfather,
185. The little ones have nothing of which to make their bodies.
186. Then, at that very time,
187. Three-deer replied: Of all the groups of gods,
188. I am a god by myself.
189. The little ones shall make of me their bodies.
190. Even among the gods
191. There is not one who has power to see my path.
192. When the little ones make of me their bodies,
193. Even among the gods
194. There is not one who shall be able to see their path.
195. Even among the gods
196. There is not one who has power to cross my path.
197. When the little ones make of me their bodies,
198. Even among the gods
199. There is not one who shall be able to cross their path.
200. Even among the gods
201. What one is there who can stand in my way to prevent my going?
202. When the little ones make of me their bodies,
203. Even among the gods
204. There is not one who shall be able to stand in their way to
prevent their going.
205. I am not the only god,
206. Take heed and make further search.

207. Verily, at that time and place, it has been said, in this
house,
208. The Chief Messenger
209. Hastened to
210. Mi-ḳa´-ḳ’e U-ḳi-tha-ç’iⁿ, Double-star (theta and iota in
Orion), who sitteth in the heavens,
211. And returned with her to the people.
212. They spake to her, saying: O, grandmother,
213. The little ones have nothing of which to make their bodies.
214. Then, at that very time,
215. Double-star replied: It is well you sent for me.
216. Of all the groups of gods
217. I am a god by myself.
218. Even among the gods
219. There is not one who has power to see my path.
220. When the little ones make of me their bodies,
221. Even among the gods
222. There is not one who shall be able to see their path.
223. Even among the gods
224. There is not one who has power to cross my path.
225. When the little ones make of me their bodies,
226. Even among the gods
227. There is not one who shall be able to cross their path.
228. Even among the gods
229. What one is there who can stand in my way to prevent my going?
230. When the little ones make of me their bodies,
231. Even among the gods
232. There is not one who shall be able to stand in their way to
prevent their going.
233. I am not the only god,
234. Take heed and make further search.

235. Verily, at that time and place, it has been said, in this
house,
236. The Chief Messenger
237. Hastened to
238. Mi-ḳa´-ḳ´e Zhu-dse, Red-star (Pole star), who sitteth in the
heavens,
239. And returned with him to the people.
240. They spake to him, saying: O, grandfather,
241. The little ones have nothing of which to make their bodies.
242. Red-star replied: It is well you sent for me.
243. Of all the groups of gods
244. I am a god by myself.
245. The little ones shall make of me their bodies.
246. Even among the gods
247. There is not one who has power to see my path.
248. When the little ones make of me their bodies,
249. Even among the gods
250. There is not one who shall be able to see their path.
251. Even among the gods
252. There is not one who has power to cross my path.
253. When the little ones make of me their bodies,
254. Even among the gods
255. There is not one who shall be able to cross their path.
256. Even among the gods
257. What one is there who can stand in my way to prevent my going?
258. When the little ones make of me their bodies,
259. Even among the gods
260. There is not one who shall be able to stand in their way to
prevent their going.
261. I am not the only god,
262. Take heed and make further search.

263. Verily, at that time and place, it has been said, in this
house,
264. The Chief Messenger
265. Hastened to
266. The side of the heavens
267. Where lay Shoⁿ´-ge, the Dog (Sirius), as though suspended in
the sky,
268. And returned with him to the people.
269. They spake to him, saying: O grandfather,
270. The little ones have nothing of which to make their bodies.
271. Then, at that very time,
272. The Dog replied: The little ones shall make of me their bodies,
273. Behold my toes, that are gathered closely together,
274. I have not folded them together without a purpose.
275. I have made them to be a sign of old age.
276. When the little ones make of me their bodies,
277. When they become aged men,
278. In their toes, closely folded together,
279. They shall see the sign of old age.
280. Behold the folds of skin on my ankle.
281. I have not put them there without a purpose.
282. I have made them to be a sign of old age.
283. When the little ones make of me their bodies,
284. When they become aged men,
285. In the skin of their ankles, gathered in folds,
286. They shall see the sign of old age.
287. Behold the flaccid muscles of my thigh.
288. They have not become flaccid without a purpose.
289. I have made them to be a sign of old age.
290. When the little ones make of me their bodies,
291. When they become aged men,
292. They shall see in the flaccid muscles of their thighs the sign
of old age.

293. Behold my shoulders, that are drawn close together.
294. They are not drawn together without a purpose.
295. I have made them to be a sign of old age.
296. When the little ones make of me their bodies,
297. When they become aged men,
298. They shall see in their shoulders drawn together the sign of
old age.

299. Behold the flaccid muscles of my throat.
300. They have not become flaccid without a purpose.
301. I have made them to be a sign of old age.
302. When the little ones make of me their bodies,
303. When they become aged men,
304. They shall see in the flaccid muscles of their throat the sign
of old age.

305. Behold the folds of the corners of my mouth.
306. They are not put there without a purpose.
307. I have made them to be a sign of old age.
308. When the little ones make of me their bodies,
309. When they become aged men,
310. They shall see in the corners of their mouth the sign of old
age.

311. Behold the folds in the corners of my eyes.
312. They are not put there without a purpose.
313. I have made them to be a sign of old age.
314. When the little ones make of me their bodies,
315. When they become aged men,
316. They shall see in the corners of their eyes the sign of old
age.

317. Behold the tip of my nose.
318. It is not placed there without a purpose.
319. I have placed it there for chasing away other gods.
320. I use it for keeping other gods from entering my house.
321. When the little ones make of me their bodies,
322. They shall use it to chase away other gods, as they travel the
path of life.

323. Behold the hair on the crown of my head grown thin.
324. It has not grown thin without a purpose.
325. I have made it to be a sign of old age.
326. When the little ones make of me their bodies,
327. When they become aged men,
328. They shall see in their whitened hair
329. The sign of old age, as they travel the path of life.
330. There comes a time
331. When a calm and peaceful day comes upon me,
332. So there shall come upon the little ones a calm and peaceful
day, as they travel the path of life.

The most important wi´-gi-es (recited parts of a ritual) used in the
child-naming rituals are those which relate to the life symbols of a
gens, such as the sun, the moon, the morning and evening stars, night
and day, deer, elk, bear, etc., which are called wa-zho´-i-ga-the,
objects of which bodies are made; and those which relate to the
personal, sacred names adopted by a gens to be used by its members for
their children. The wi´-gi-e relating to the life symbols are usually
recited at the beginning of the ceremony. (See wi´-gi-e of the Ṭsi´-zhu
Wa-shta-ge gens, p. 60.) The name wi´-gi-es, called Zha´-zhe Ḳi-ṭoⁿ
(Zha´-zhe, name; Ḳi-ṭoⁿ, the taking of), are recited when all the
Noⁿ´-hoⁿ-zhiⁿ-ga who were invited to take part in the ceremony of the
conferring of a name upon a child have assembled. The life-symbol and
the name-taking wi´-gi-es are paraphrases of the mythical stories of
the origin of the people of a gens. These mythical origin stories are
called Ni´-ḳi-e, freely translated, Sayings of the Ancient Men.

Xu-tha´-wa-ṭoⁿ-iⁿ (pl. 7), of the Ṭsi´-zhu Wa-noⁿ gens of the Ṭsi´-zhu
great tribal division, recorded the life symbol wi´-gi-e of his gens
(see pp. 75-84) but he declined to give the wi´-gi-e of the sacred
gens names. However, these names appear in the Wi´-gi-e Ṭoⁿ-ga, Great
Wi´-gi-e (36th Ann. Rept. Bur. Amer. Ethn., pp. 254-269), which are
here given in their order, as follows:

1. ’Iⁿ-çka´, White Rock. In the origin story of this gens the people
came down from the sky, as eagles, to the earth and alighted upon seven
trees. Thence:

36. They moved onward over the earth.
37. They came to the top of a rocky cliff,
38. Close to it they came and paused,
40. They spake to one another, saying: White Rock
41. We shall make to be a personal name for ourselves.

—(36th Ann. Rept. Bur. Amer. Ethn., p. 255.)

2. Moⁿ´-hiⁿ Wa-ḳoⁿ´-da, Mysterious Knife. From the White Rock the
people went forth to wander over the earth. They thought to make for
themselves a knife for ceremonial use. The Sho´-ḳa went again and again
to find the right kind of stone of which to make the knife. He brought
home the red flint, the blue flint, the flint streaked with yellow, the
black flint and the white flint, one after the other, each of which was
rejected as being unfit for use by the little ones as a knife. Finally
he brought home a round-handled knife which was accepted as suitable
for the purpose. Then followed the idea of the people of making a
magical war club for ceremonial use. The Sho´-ḳa went in search for the
right kind of tree out of which to make it. He brought to the elder
brothers the hickory tree, the thick-barked hickory tree, the red oak
tree, the red wood tree, the dark wood tree, each of which was rejected
as being unsuitable for use as a club. Then he brought to them the
willow tree, a tree that never dies. This the elder brothers accepted
as eminently fitted for use as a club, and:

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 7

XU-THA´-WA-ṬO^N-I^N (ṬSI´-ZHU WA-NO^N GENS)]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 8

STRAPS FOR TYING CAPTIVES]

268. Their round-handled-knife
269. They quickly took from its resting place,
271. And spake, saying: It is a fear-inspiring knife,
272. Verily, it is a mysterious knife.
273. Mysterious-knife
274. The little ones shall take as their personal name.
276. They lifted the round-handled knife
277. And quickly stabbed with it the body of the willow tree.
278. Then from its wound its life-blood streamed forth.

—(36th Ann. Rept. Bur. Amer. Ethn., p. 261.)

3. We´-thiⁿ-ça-gi, Strong-strap. With the mysterious knife the people
shaped out of the “tree-that-never-dies” a mystic club. Taking with
them the knife and the club they went in search of a buffalo and found
one. On coming in sight of the animal they brandished the magic weapon
four times in the air and the buffalo fell lifeless to the ground:

511. The skin of the (left) hind leg
512. They cut into a narrow strip,
514. And said: Verily the skin stretches not,
515. We shall make use of it as we travel the path of life.
517. Verily, it is a strong strap,
519. We shall consecrate it for ceremonial use,
520. Therefore Strong-strap
521. We shall make to be our sacred personal name.

—(36th Ann. Rept. Bur. Amer. Ethn., pp. 267-268.)

4. We´-thiⁿ-ga-xe, Strap-maker. By the cutting of the first strap out
of the skin of the left hind leg of the magically killed buffalo the
people of the Ṭsi´-zhu Wa-noⁿ gens created for themselves the office of
making the straps (pl. 8) for the warriors for the tying of captives
when any are taken. As they continued to cut out the strap they said:

523. Strap-maker, also,
524. We shall make to be our sacred personal name.

—(36th Ann. Rept. Bur. Amer. Ethn., p. 268.)

5. Wé-thiⁿ-zhiⁿ-ga, Slender-strap. The strap they made out of the skin
of the left hind leg of the animal was long and slender, and when they
had finished it,

526. They said: Slender-strap, also,
527. We shall make to be our sacred personal name.
549. The skin of the left side
550. They cut in a circle,
552. And seven slender straps
553. They made of it for the Ṭsi-zhu who possesses seven fireplaces,
554. One for each fireplace,
556. And they said: We shall consecrate these straps for ceremonial
use.

—(36th Ann. Rept. Bur. Amer. Ethn., pp. 268-269.)

These seven straps cut from the left side of the buffalo were to serve
as types for similar straps to be ceremonially made for each of the
other gentes of the tribe when about to go to war, to use in tying
captives.

6. He-thi´-shi-zhe, Curved-horn. As the people saw the horns of the
buffalo they exclaimed:

558. Behold the left horn,
559. We shall consecrate it for ceremonial use,
561. Therefore Curved-horn, also,
562. We shall make to be our sacred personal name.

—(36th Ann. Rept. Bur. Amer. Ethn., p. 269.)

7. He-thi´-zha-ge, Outspread-horns. The people noticed that the horns
of the buffalo stood wide apart and outspread and so they exclaimed:

564. Outspread-horns, also,
565. We shall make to be our sacred personal name.
566. And they said, again: Behold the left horn,
568. We consecrete it for ceremonial use.

—(36th Ann. Rept. Bur. Amer. Ethn., p. 269.)

Personal names relating to any of the life symbols of a gens serve to
keep the members informed of their place in the gentile and tribal
organization. For example: Men who were given such names as Ho-çoⁿ´,
White-fish; To´-ho-ho-e, Blue-fish; and Ho´-ḳi-e-çi, Wriggling-fish,
know that they are members of the Ho´-i-ni-ḳa-shi-ga, Fish-people, gens
whose life symbol is the Fish, and that the place of their gens is in
the Wa-zha´-zhe, the first of the two subdivisions of the Hoⁿ´-ga great
tribal division which symbolizes the earth. The Wa-zha´-zhe subdivision
typifies the water portion of the earth.

Those who were given such names as O´-poⁿ-ṭoⁿ-ga, Great-elk;
Moⁿ´-thiⁿ-ḳa-ga-xe, Maker-of-the-land; and Moⁿ-zhoⁿ´-ga-xe, Maker
of-the-earth, know that they are members of the Elk gens whose life
symbol is the male elk (36th Ann. Rept. Bur. Amer. Ethn., p. 165, lines
274 to 354) and that the place of their gens is with the Hoⁿ´-ga, the
second of the two subdivisions of the Hoⁿ´-ga great tribal division
which symbolizes the earth. The Hoⁿ´-ga subdivision typifies the land
portion of the earth.

Men who bear the names P̣i-çi´, Acorn; U-bu´-dse, Profusion; and
Noⁿ-bu´-dse, Profusion (by the treading of the eagles on the branches
of the red oak tree) know that they are members of the Ṭsi´-zhu
Wa-shta-ge (Peacemaker) gens, that the life symbol of their gens is the
red oak tree, the emblem of fruitfulness, and that the place of their
gens in the tribal organization is with the Ṭsi´-zhu, the second of
the two great tribal divisions which symbolizes the sky, including the
sun, moon and stars that move therein. (See 36th Ann. Rept. Bur. Amer.
Ethn., p. 281, lines 111 to 120.)

[Illustration:

FIG. 5.—Totemic cut of the Omaha boys’ hair.
No. 1 is typical of the head and tail of the elk. No. 2 symbolizes
the head, tail, and horns of the buffalo. No. 2a—the children of
this subgens and those of the Ni-ni´-ba-toⁿ subgens of other gentes
have their hair cut alike; the locks on each side of the bared crown
indicate the horns of the buffalo. No. 3 represents the line of the
buffalo’s back as seen against the sky. No. 4b stands for the head of
the bear. No. 4c figures the head, tail, and body of small birds. No.
4d, the bare head, represents the shell of the turtle; and the tufts,
the head, feet, and tail of the animal. No. 4e pictures the head,
wings, and tail of the eagle. No. 5 symbolizes the four points of
the compass connected by cross lines; the central tuft points to the
zenith. No. 6 represents the shaggy side of the wolf. No. 7 indicates
the horns and tail of the buffalo. No. 8 stands for the head and tail
of the deer. No. 9 shows the head, tail, and knobs of the growing horn
of the buffalo calf. No. 10 symbolizes reptile teeth. The children of
this gens sometimes have the hair shaved off so as to represent the
hairless body of snakes.]

THE GENTILE HAIR CUT OF CHILDREN

Another custom, akin to the taking of personal gentile names, was
originated by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga, that of the adoption by
each of the various gentes of the tribe of a particular style of hair
cut for the young children to typify one of the life symbols of the
gens. (Fig. 5.) The style adopted by the Hoⁿ´-ga gens of the Hoⁿ´-ga
tribal subdivision for their children was that of cutting nearly all
the hair of the head close to the skin, leaving an unbroken fringe
along the entire edge. (Fig. 6.) The story of its adoption is best told
in the wi´-gi-e of the gens, a paraphrase of which is here given:

THE WI´-GI-E

The Hoⁿ´-ga, a people who possess seven fireplaces, spake to one
another,
Saying: O, younger brothers,
The little ones have nothing of which to make their bodies.
Then to the Hoⁿ´-ga A-hiu-ṭoⁿ (Winged Hoⁿ´-ga) they spake,
Saying: O, elder brother! and stood in mute appeal.
In quick response the Winged Hoⁿ´-ga set forth in haste
To a deep and miry marsh,
To the Little Rock who sitteth firmly upon the earth.
Close to the Little Rock he stood and spake,
Saving: O, Grandfather!
Our little ones have nothing of which to make their bodies.
The Little Rock spake in quick response:
I am a person of whom the little ones may well make their bodies.
Thereupon the Winged Hoⁿ´-ga hastened back to his brothers to whom
he spake,
Saying: O, younger brothers, a Little Rock sits yonder.
Then, with heads bent thitherward,
The younger brothers set forth in haste
To the Little Rock who sitteth firmly upon the earth, in the marsh.
Around him they gathered, close to him they stood as they spake
To the Little Rock sitting with algae floating about him, like locks
of hair blowing in the wind. (Fig. 6.)
O, Grandfather! they said to him,
Our little ones have nothing of which to make their bodies.
The Little Rock made reply:
I am a person who is difficult to be overcome by death.
When your little ones make of me their bodies,
They shall always be difficult to overcome by death.
Behold the locks that float about the edges of my head.
When the little ones reach old age,
Their locks shall float about the edges of their heads.
The little ones shall always live to see their locks grown scant
with age.
The younger brothers spake, saying: Close to the God of Day who
sitteth in the heavens,
We shall place the Little Rock.[3]
When our little ones make of the Little Rock their bodies,
Of the God of Day also
Our little ones shall make their bodies.
The four days,
The four great divisions of the days (the four stages of life),
The little ones shall always reach and enter,
They shall always live to see old age.

[3] The Little Rock of the marsh is spoken of as the Gentle Rock
because it is a special life symbol of the people for whom there must
always be peace and happiness. As a memorial of the finding of the
Little Rock of the marsh the members of the Hoⁿ´-ga gens in cutting the
hair of their little ones leave a fringe around the entire edge.

This style of hair cut is called ḳonⁿ´-ha-u-thi-stse (ḳoⁿ´-ha, along
the edge; u-thi-stse, a line left uncut), meaning an unbroken line of
hair left uncut along the entire edge.

[Illustration:

FIG. 6.—Symbolic hair cut of the Hoⁿ´-ga gens]

At a festival being held at the Indian village near the town of
Pawhuska, old Saucy-calf called the writer’s attention to a little boy
who was playing hide-and-seek with other youngsters and said: “Look at
the way his hair is cut (fig. 6); that is the Hoⁿ´-ga A-hiu-ṭoⁿ hair
cut. That style is called ḳoⁿ´-ha-u-thi-stse. Xu-tha´-pa, Eagle-head,
better known as Ben Wheeler, a young man who sat near us, looked up
and said: “That’s my little boy; I cut my children’s hair like that.”
Saucy-calf then explained that the act of the parents in cutting the
hair of the child in that prescribed fashion was an implied petition
to Wa-ḳoⁿ´-da to permit the little one to live to see old age without
obstruction of any kind.

HAIR CUT OF THE ṬSI´-ZHU WA-SHTA-GE GENS

[Illustration:

FIG. 7.—Symbolic hair cut of the Ṭsi´-zhu Wa-shta-ge gens]

The people of the Ṭsi´-zhu Wa-shta-ge (Peacemaker) gens, who
occupied the most important and honored place in the great tribal
division representing the sky and all that it contains, adopted the
ḳoⁿ´-ha-u-thi-stse style of hair cut for their little ones, which
varied slightly from the styles used by the Hoⁿ´-ga. In the Ṭsi´-zhu
Wa-shta-ge symbolic hair cut the line of hair left uncut along the edge
is divided into little locks to typify the petals of the cone-flower,
which is the sacred flower of the gens (fig. 7).

Shoⁿ´-ge-moⁿ-iⁿ, in speaking of the symbolic hair cut of the children
of his gens, the Ṭsi´-zhu Wa-shta-ge, told the following mythical story
of its origin:

In the beginning the Ṭsi´-zhu people came down, in the form of eagles,
from the upper to the lower world. As they came in sight of the earth
they beheld a large red oak tree. They soared down to it and alighted
upon its topmost branches. The shock of their weight sent to the
ground a shower of acorns which scattered around the foot of the tree,
whereupon they said: We shall make of this tree our life symbol; our
little ones shall multiply in numbers like the seeds of the oak that
fall to the earth in countless numbers. The eagles that crowded upon
the top branches of the oak became a people whose thoughts dwelt upon
war, but two of the eagles found no resting place on the outspreading
branches of the great oak and were obliged to drop to the earth. One
alighted on a larger elder tree and his people became known as Ba´-po,
people of the elder tree. The other eagle alighted upon the ground in
the midst of a patch of little yellow flowers which his people made to
be their life symbol and their emblem of peace. The people cut the hair
of their children in such fashion as to make their heads resemble the
little yellow flower, the emblem of peace. (Fig. 7.) This yellow flower
is called Ba-shta´, Hair-cut. It is the _Ratibida columnaris_.

A paraphrase of the wi´-gi-e of the Xu-tha´-zhu-dse, Red Eagle, gens in
which the “little yellow flower,” the emblem of peace, is mentioned, is
here given.

PARAPHRASE OF THE WI´-GI-E OF THE RED EAGLE GENS

PEACEFUL DAY IS MY NAME

Verily, my abode is in the days that are calm and peaceful.
When the little ones make of me their bodies (their life),
They shall become a people of the days that are ever serene.
From each of the great gods,
I verily remove all traces of anger and violence.
When the little ones make of me their bodies,
They shall have power to remove from the gods
All anger and the desire for destruction.
From the god of the lower world (the earth);
From the god of light who standeth in the midst of heaven;
From the god of the upper world (the over-arching sky),
I have power to remove all anger and violence.
When the little ones make of me their bodies,
They also shall have power to remove from the gods all anger.
When the little ones of the Wa-zha´-zhe (subdivision),
And those of the Hoⁿ´-ga (subdivision),
Make of me their bodies,
They shall have power to remove from all lands,
All anger, hatred and violence.

NO-ANGER IS ALSO MY NAME

I am a person of whom the little ones may well make their bodies.
My abode is in the midst of the earth’s warm, quivering air.
When the little ones make of me their bodies,
They shall become a people of the earth’s quivering air.
Verily, in the days that are gentle and peaceful,
I make my abode.
When the little ones make of me their bodies,
They shall become a people of the days that are gentle and peaceful.
Of a little yellow flower
I have made my body.
The little Ba-shta´, that stands amidst the winds,
I have made to be my body.
When the little ones make of the Ba-shta´ their bodies,
They shall ever live together without anger, without hatred.

Ṭoⁿ-woⁿ-i´-hi-zhiⁿ-ga, Little Ṭoⁿ-woⁿ-i´-hi, in speaking to Miss
Fletcher in 1898 of the Osage gentile system, said that there are five
subgentes in the Ṭsi´-zhu Wa-shta-ge gens, namely:

1. Ṭsi´-u-çkoⁿ-çka, House in the center, meaning the Sanctuary in the
keeping of this gens which, figuratively, stands in the center of the
earth.

2. Ba´-po, Elder, or, People of the elder trees.

3. Moⁿ´-ça-hi, Arrow-tree, or, People of the arrow tree.

4. Zhoⁿ-çoⁿ´, White-tree (Sycamore), or, People of the white tree.

5. Sho´-ḳa, Messengers, or, People from whom a ceremonial messenger is
chosen for the gens. Sometimes this gens is called Ṭsi´-u-thu-ha-ge,
Last group of houses.

It is from the people of the Ṭsi´-u-çkoⁿ-çka that the hereditary chief
of the Ṭsi´-zhu great tribal division must always be chosen. The Ba´-po
subgens has the office of making the stem for the ceremonial peace pipe
of the Ṭsi´-zhu Wa-shta-ge. The stem must always be made of the Ba´-po,
the elder tree. The people of the Arrow-tree and the Sycamore gentes
have lost the significance of their life symbols. All of these five
subgentes use the cone-flower symbolic hair cut.

There is something pathetic in the passing away of these ancient rites
and customs which the Osage Indians had treasured from the earliest
times of their tribal existence. Joe Shoⁿ´-ge-moⁿ-iⁿ, like his father,
had respect and reverence for the religious thoughts of his ancestors
which they had expressed in symbols and rituals with ceremonial forms
and handed down. Joe had two little daughters (pl. 9, _a_) upon whom
he bestowed a large share of his affections. He not only gave to
each of them a sacred name of his gens, but, from year to year, as
they approached womanhood, he cut their hair to typify the sacred
flower of peace and happiness, an act which implied a supplication to
Wa-ḳoⁿ´-da to bless each little one with a long and fruitful life. At
the last symbolic hair cut the children had reached school age and they
willingly went to the house of learning. The white children with whom
they mingled hooted and jeered at them for their strange hair cut and
made them unhappy. When they came home they told their father of their
unkind treatment at the school. The fond father quietly took a pair of
shears and cut away from each little head the symbolic locks.

Little Ṭoⁿ-woⁿ´-i-hi also stated that there was another style of
symbolic hair cut called çiⁿ´-dse-a-gthe, tails worn on the head, which
belongs to the Ṭsi´-zhu Wa-noⁿ, the principal war gens of the Ṭsi´-zhu
great tribal division, which he described as: All of the hair of the
head cut close but leaving uncut a row of three locks, equidistant
apart, beginning at the crown of the head and ending near the edge of
the hair at the back of the head. (Fig. 8.) This style of hair cut
symbolizes all animals of the dog family, including the gray wolf, the
coyote, and the domestic dog. It also symbolizes a star called Shoⁿ´-ge
a-ga-ḳ’e e-goⁿ, Dog that lies suspended in the sky (Sirius).

The Dog Star is mentioned in the Child-naming Wi´-gi-e of the Ṭsi´-zhu
Wa-noⁿ gens, bearing the title Wa-zho´-i-ga-the Wi´-gi-e, Taking of
Life Symbols, given by Xu-tha´-wa-ṭoⁿ-in. (See p. 82, sec. 10 of the
wi´-gi-e.)

Little Ṭoⁿ-woⁿ´-i-hi said that the Wa-ça-be-ṭoⁿ, Black Bear gens of the
Hoⁿ´-ga great division, had a similar style of hair cut as that of the
Ṭsi´-zhu Wa-noⁿ gens. Wa-xthi´-zhi said that the Puma gens also had the
same style of hair cut.

[Illustration:

FIG. 8.—Hair cut of the Ṭsi´-zhu Wa-noⁿ and Wa-ça´-be
(Black Bear) gentes]

The symbolic hair cut of the Ni´-ḳa Wa-ḳoⁿ-da-gi gens, Men of Mystery,
is: hair of the head all cut close excepting a lock left uncut on the
crown of the head (pl. 10, _a_) and a lock at the back of the head near
the edge, which does not show in the picture. The life symbol of this
gens is the hawk and the hair cut represents this raptorial bird which
was adopted by all of the gentes of both the Hoⁿ´-ga and the Ṭsi´-zhu
great tribal divisions as an emblem of courage for their warriors.

The name of the boy whose picture shows the hair cut of his gens is
Gthe-doⁿ´-çka, White-hawk (Gthe-doⁿ, hawk; çka, white). It is the
name that belongs to the second son in a family of this gens. His
father’s name is Noⁿ´-ḳa-ṭo-ho, Blue-back (Noⁿ´-ḳa, back; ṭo-ho, blue),
a name referring to the blue-backed hawk. White-hawk’s mother is
Xi-tha´-doⁿ-wiⁿ, Good-eagle-woman, daughter of Shoⁿ´-ge-moⁿ-iⁿ of the
Ṭsi´-zhu Wa-shta-ge gens.

The style of symbolic hair cut adopted by the Tho´-xe gens is of the
Çiⁿ´-dse A-gthe class and is described as, hair on entire head cut
close excepting a little tuft left uncut just over the middle of the
forehead, and a fringe running across the crown of the head from one
ear to the other as shown in the picture (pl. 10, _b_); two tufts, one
on either side of the head back of the fringe, and a tuft just above
the nape of the neck, which do not show in the picture. This style of
cut represents the buffalo bull, the principal life symbol of the gens.

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 9

_a_

_b_

FOUR OSAGE CHILDREN]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 10

_a_

_b_

CHILD’S HAIR CUT OF THE THO-XE AND NI´-ḲA WA-ḲO^N-DA-GI GENTES]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 11

MEN, SHOWING HAIR CUT OF ADULT OSAGES]

[Illustration:

BUREAU OF AMERICAN ETHNOLOGY

FORTY-THIRD ANNUAL REPORT PLATE 12

BONE EAR PERFORATORS AND EXPANDERS]

The two gentes, the Ni´-ḳa Wa-ḳoⁿ-da-gi and the Tho´-xe, are closely
related, being joint custodians of the rites pertaining to war. (See
36th Ann. Rept. Bur. Amer. Ethn., pp. 64-65.) The symbolic hawks, each
of which formed the central figure in the ceremonies of the war rites,
were regarded as being in the special care of the Ni´-ḳa Wa-ḳoⁿ-da-gi,
while all of the thirteen o-doⁿ´, military honors, to be won by each
warrior of the tribe in order to secure ceremonial rank, belonged
to the Tho´-xe. The war honor must be won in a fight by a war party
carrying a hawk, the tribal emblem of courage. The places of these two
gentes are on the Ṭsi´-zhu side of the two great tribal divisions, but
they are not of the seven fireplaces of that great division.

In the Ṭsi´-zhu Wi´-gi-e recited by Moⁿ-zhoⁿ-a´-ḳi-da (36th Ann. Rept.
Bur. Amer. Ethn., pp. 277-285), relating to the mythical story of the
descent of the people from the upper to the lower world, these two
gentes are mentioned. A paraphrase of this part is here given:

PARAPHRASE OF WI´-GI-E RELATING TO THE NI´-ḲA WA-ḲOⁿ-DA-GI AND THE
THO´-XE GENTES

The Messenger
Then hastened down
To the fourth division of the heavens,
Close to it he stood and paused
And lo, Ni´-ḳa Wa-ḳoⁿ-da-gi, Man of Mysteries,
Appeared before him.
The Messenger turned and said to his followers: Here stands a man,
Verily, one who inspires fear.
I truly believe his name is, Fear-inspiring.
The Man of Mysteries spake, saying: I am a person of whom your
little ones may well make their bodies.
When your little ones make of me their bodies,
They shall be free from all causes of death.
They shall take the name Little-hawk,
To use as their personal name,
Then shall they be able to live to see old age.
Woman-hawk
Is also a name that I have.
Your little ones shall use it as their personal name,
Then shall they be able to live to old age.

The Messenger quickly passed on
To Tho´-xe, who appeared in the form of a buffalo bull.
Close to him the Messenger stood and spake,
Saying: O, Grandfather!
Then, turning toward his followers, he said: Here stands a man,
Verily, a man who inspires fear.
Then Tho´-xe spake, saving: I am a person of whom your little ones
may well make their bodies.
Thereupon he threw himself upon the earth,
And the blazing star, a purple flower,
Sprang up from the soil and stood, pleasing to the sense of sight.
And Tho´-xe spake, saying: This plant shall be medicine for your
little ones,
It shall make their limbs to lengthen in growth,
And they shall be able to live to see old age.
Again Tho´-xe threw himself upon the earth
And the poppy mallow
Sprang from the soil and stood, beautiful, in its red blossoms.
Then Tho´-xe spake, saying: Of this plant also,
Your little ones shall make their bodies,
They shall use it as medicine
And it shall make their limbs to lengthen in growth.
It is astringent to the taste,
Therefore you shall name your little ones Astringent.
When the little ones make of this plant their bodies,
They shall be able to live to see old age.

At the time this work was begun the greater portion of the Osage
people had practically ceased to observe the ancient custom of cutting
the hair of their children in the prescribed symbolic fashion, and
those who continued the practice were reluctant to speak of it on
account of its sacred and mysterious character. For this reason it
was not possible to make an exhaustive study of the hair cut of the
various gentes of the tribe. In the days when the rite was generally
and strictly observed the girl, when she had attained the age of ten,
was permitted to let her hair grow long, and the boy was allowed to
wear his hair in the same style as that of all the grown men; that
is, all the hair of the head cut close excepting a crest beginning
at the middle of the crown and terminating with a long braided tail
called he-ga´-xa, horn, that hangs down the back of the head and on the
shoulder. (Pl. 11.) The braided tail is called “a´-çku” by the Omaha
and the Ponca Indians.

The Ponca and the Omaha, who were at one time a part of the Osage
tribe, also had the same tribal custom of ceremonially cutting the hair
of the children. The ritual used in the ceremony is a supplication to
Wa-ḳoⁿ´-da to favor the child with a long and fruitful life.

In the course of her ethnological work among the Omahas in the years
1881-83, Miss Alice C. Fletcher undertook to gather information about
the symbolic hair cut of the children of that tribe. At first she made
slow progress because the Indians were unwilling to speak of matters
that form a part of the tribal rites. One day, at the house of Xo´-ga,
the members of the family and some visitors were speaking of Miss
Fletcher’s difficulty in gathering information about the hair cut, when
the old man caught his little boy and, holding him fast between his
knees, proceeded to cut his hair. The little fellow fought manfully but
in a short time he stood with his head closely sheared, with locks left
uncut here and there. The father swung the boy to his back and as he
started to go he said: “That white woman is my friend and I am going
to help her.” He carried the child to Miss Fletcher and as he put him
down before her he said, “That’s the hair cut of our gens. (See fig.
5, No. 2.) It is the picture of a bison; you can’t see it [the bison]
but we can. You may make a sketch of it and write about it as much as
you like.” The lady looked for a moment in silence at the locks and
the little shorn head, then, with a hearty laugh and a handclap, she
snatched up paper and pencil to make a sketch of the locks and the
shorn head, to the delight of all the Indians present. Thereafter she
had no trouble in getting information about the hair cut of all the
gentes.

FONDNESS OF PERSONAL ADORNMENT

Like their relatives, the Omaha and the Ponca, the Osage people have
a fondness for personal adornment. Much paint is used in decorating
the face and body. Most of the lines and figures drawn upon the face
and body are symbolic, as, for instance, a woman paints the parting
of her hair almost daily. The red line symbolizes the path of the sun
which forever passes over the earth and gives to it vitality. It is a
sign of supplication for the continuity of life by procreation. Or, a
man of the Life-giver gens paints his face all yellow with a narrow
black line running diagonally across his face from one corner of his
forehead down to the lower jaw on the opposite side. This is the life
sign ceremonially put upon a captive when the word is passed by the
Life-giver gens that the captive shall be permitted to live. A downy
feather worn upright on the crown of the head by a man symbolizes the
sun which brings life to the earth in material form. The white shell
gorget which a man wears as a pendant on his necklace is also a symbol
of the life-giving sun.

EAR PERFORATING

Down to recent times the Osage men have been sacrificing the
shapeliness of their external ears to the gratification of their
fondness for adornment. In ordinary times, and particularly on festal
days, the Osage men weighted their ears with strings of wampum or
other ornaments made of bone or shells and silver earbobs which were
introduced by traders. The weight of the earrings and the crowding of
the holes in the ears with the rings enlarge the perforations to an
extraordinary size. (Pl. 11.) The holes, which are bored along the rim
of the pinna, were made by the same men who performed the ceremony
connected with the perforating. These men provided themselves with
perforating instruments made of sharpened bone, wooden expanders,
and little blocks of wood against which the ear is pressed when
performing the operation. (Pl. 12.) For a long time Wa´-thu-xa-ge and
Ṭsi´-zhu-zhiⁿ-ga held this office. The former died a few years ago.
Both of these men were members of the Peace gens of the Ṭsi´-zhu great
tribal division. An Osage was asked why the ears of the children were
bored and he replied that the children whose ears were bored were apt
to be better behaved than those whose ears were not perforated.

ḲI´-NO^N WI´-GI-E

1. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
2. Da´-doⁿ ḳi-noⁿ gi-the moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
3. Wa´-ḳoⁿ-da ṭse-ga xtsi e-thoⁿ-be hi noⁿ noⁿ a´, a biⁿ da, ṭsi ga,
4. Ga´ ḳi-noⁿ gi-the moⁿ-thiⁿ bi a´, a biⁿ da, ṭsi ga,
5. Ḳi´-noⁿ gi-the moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
6. Ṭs’e wa-ṭse-xi ḳi-the moⁿ-thiⁿ ṭa bi a, wi-çoⁿ-ga, e-ḳi-a bi a,
a biⁿ da, ṭsi ga.

7. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
8. Da´-doⁿ wa-gthe gi-the moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
9. Wa-ḳoⁿ-da ṭse-ga xtsi e-thoⁿ-be hi noⁿ bi a, a biⁿ da, ṭsi ga,
10. Thi´ u-ba-he i-sdu-ge dsi a´, a biⁿ da, ṭsi ga,
11. Wa´-gthe ṭoⁿ e-goⁿ ṭoⁿ noⁿ a´, a biⁿ da, ṭsi ga,
12. Ga´wa-gthe gi-the moⁿ-thiⁿ bi a´, a biⁿ da, ṭsi ga,
13. Ṭs’e´ wa-ṭse-xi ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga,
14. Zhiⁿ´-ga wa-gthe gi-the moⁿ-thiⁿ bi doⁿ a´, a biⁿ da, ṭsi ga,
15. Wa´-gthe gi-xi-tha zhi ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da,
ṭsi ga.

16. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
17. Da´-doⁿ we-çda-the moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
18. Wa´-dsu-ṭa shiⁿ-ṭo-zhiⁿ-ga kshe noⁿ a´, a biⁿ da, ṭsi ga,
19. Noⁿ´-ḳa oⁿ-he i-sdu-ge dsi a´, a biⁿ da, ṭsi ga,
20. Ga´ we-çda-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga, e-ḳi-a bi a,
a biⁿ da, ṭsi ga,
21. We-çda-the moⁿ-thiⁿ bi doⁿ shki a, a biⁿ da, ṭsi ga,
22. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga,
e-ḳi-a bi a, a biⁿ da, ṭsi ga.
23. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
24. Da´-doⁿ wa-noⁿ-p’iⁿ ṭoⁿ kshi-the moⁿ-thiⁿ ṭa ba doⁿ a´,
a biⁿ da, ṭsi ga,
25. Ṭsiu´-ge thiⁿ-kshe noⁿ a´, a biⁿ da, ṭsi ga,
26. Ga´ wa-noⁿ-p’iⁿ ṭoⁿ kshi-the moⁿ-thiⁿ ṭa bi a´,wi-çoⁿ-ga,
e´-ḳi-a bi a´, biⁿ da, ṭsi ga,
27. Wa´-ḳoⁿ-da Hoⁿ-ba doⁿ thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
28. I´-tha-thu-çe ṭse a´, a biⁿ da, ṭsi ga,
29. Noⁿ´-p’iⁿ ṭoⁿ kshi-the ṭa bi a´, wi-çoⁿ-ga, e-ḳi-a bi a´,
a biⁿ da, ṭsi ga,
30. U´-noⁿ tha bi doⁿ shki a´, a biⁿ da, ṭsi ga,
31. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga, e´-ḳi-a,
bi a, a biⁿ da, ṭsi ga.

ṬSI TA´-P̣E WA-THO^N

Wa-ṭse wiⁿ u-tha-ḳi-oⁿ-stse,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ-stse he,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ-stse,
E the he wi-ta doⁿ u-tha-ḳi-oⁿ-stse he,
Wa-ṭse wiⁿ u-tha-ḳi-oⁿ-stse.

WI´-GI-E

1. Da´-doⁿ wa-çi-thi-çe moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
2. Wa´-ṭse do-ga thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
3. Ga´ wa-çi-thu-çe moⁿ-thiⁿ bi a´, a biⁿ da, ṭsi ga,
4. Wa´-çi-thu-çe moⁿ-thiⁿ bi doⁿ a´, a biⁿ da, ṭsi ga,
5. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga,
e´-ḳi-a bi a, a biⁿ da, ṭsi ga.

6. Da´-doⁿ wa-çi-thu-çe moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
7. Wa´-ṭse mi-ga thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
8. Ga´ wa-çi-thu-çe moⁿ-thiⁿ bi a´, a biⁿ da ṭsi ga,
9. Wa´-çi-thu-çe moⁿ-thiⁿ bi doⁿ a´, a biⁿ da, ṭsi ga,
10. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga,
e-ḳi-a bi a´, a biⁿ da, ṭsi ga.

11. Da´-doⁿ wa-çi-thu-çe moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
12. Wa´-ṭse do-ga thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
13. Ga´ wa-çi-thu-çe moⁿ-thiⁿ bi a´, a biⁿ da, ṭsi ga,
14. Wa´-çi-thu-çe moⁿ-thiⁿ bi doⁿ a´, a biⁿ da, ṭsi ga,
15. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-coⁿ-ga, e´-ḳi-a,
bi a, a biⁿ da, ṭsi ga.

16. Da´-doⁿ wa-çi-thu-çe moⁿ-thiⁿ ṭa ba doⁿ a´, a biⁿ da, ṭsi ga,
17. Wa´-ṭse mi-ga thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
18. Ga´ wa-çi-thu-çe moⁿ-thiⁿ bi a´, a biⁿ da, ṭsi ga,
19. Wa´-çi-thu-çe moⁿ-thiⁿ bi doⁿ a´, a biⁿ da, ṭsi ga,
20. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga, e´-ḳi-a,
bi a, a biⁿ da, ṭsi ga.

ZHA´-ZHE ḲI-ṬO^N WI´-GI-E

1. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
2. Hoⁿ´-ga u-dse-the p̣e-thoⁿ-ba ni-ḳa-shi-ga ba doⁿ a´, a biⁿ da,
ṭsi ga,
3. Ha´! wi-çoⁿ-ga, e-ḳi-a bi a´, a biⁿ da, ṭsi ga,
4. Zhiⁿ´-ga ni-ḳa-shi-ga bi a´, wi-çoⁿ-ga, e´-ḳi-a bi a´, a biⁿ da,
ṭsi ga,
5. Zhiⁿ´-ga hiu-dse ṭa ni-ḳa-shi-ga ba thoⁿ-ta zhi a´, wi-çoⁿ-ga,
e´-ḳi-a bi a´, a biⁿ da, ṭsi ga,
6. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
7. Wa´-ḳoⁿ-da gthoⁿ-the do-ba´, a biⁿ da, ṭsi ga,
8. Gi´-ḳa ṭse a, wi-çoⁿ-ga, e-ḳi-a, bi a´, a biⁿ da, ṭsi ga,
9. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
10. Wa´-ḳoⁿ-da hoⁿ-ba doⁿ thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
11. Ha´! wi-ṭsi-go-e´, e-gi-a bi a´, a biⁿ da, ṭsi ga,
12. Zhiⁿ´-ga ni-ḳa-shi-ga bi a´, wi-ṭsi-go-e´, e-gi-a bi a´,
a biⁿ da, ṭsi ga,
13. Zhiⁿ´-ga hiu-dse ṭa ni-ḳa-shi-ga ba thoⁿ-ṭa zhi a´,
wi-ṭsi-go-e´, e-gi-a, bi a´, a biⁿ da, ṭsi ga,
14. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
15. Zhiⁿ´-ga hiu-dse ṭa ni-ḳa-shi-ga ṭa bi e´-she doⁿ a´, a biⁿ da,
ṭsi ga,
16. Zhiⁿ´-ga hiu-dse ṭa ni-ḳa-shi-ga bi doⁿ a´, a biⁿ da, ṭsi ga,
17. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga´, a biⁿ da,
ṭsi ga.

18. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
19. Zhiⁿ´-ga hiu-dse ṭa ni-ḳa-shi-ga ṭa bi e´-she doⁿ a´, a biⁿ da,
ṭsi ga,
20. Zhiⁿ´-ga zha-zhe ḳi-ṭoⁿ ṭse thiⁿ-ge a-tha, wi-ṭsi-go-e´, e-gi-a,
bi a´, a biⁿ da, ṭsi ga,
21. Ha´! zhiⁿ-ga e´-ṭsi-the a´, a biⁿ da, ṭsi ga,
22. Zhiⁿ´-ga zha-zhe ḳi-ṭoⁿ ṭse thiⁿ-ge e-she doⁿ a´, a biⁿ da,
ṭsi ga,
23. Zhiⁿ´-ga zha-zhe ḳi-ṭoⁿ ba-thoⁿ ṭa-mi kshe iⁿ da´, a biⁿ da,
ṭsi ga,
24. Mi´-wa-ga-xe a´, a biⁿ da, ṭsi ga,
25. Zha’-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga, e´-ṭsi-the a´,
a biⁿ da, ṭsi ga,
26. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
27. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga.

28. Da´-doⁿ zha-zhe ḳi-ṭoⁿ ga noⁿ shki a, hiⁿ a´, a biⁿ da, ṭsi ga,
29. Moⁿ´-çi-ṭse-xi shki a´, a biⁿ da, ṭsi ga,
30. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga´, a biⁿ da, ṭsi ga,
31. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
32. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga, a biⁿ da,
ṭsi ga.

33. Da´-doⁿ zha-zhe ḳi-ṭoⁿ ga noⁿ shki a, hiⁿ a´, a biⁿ da, ṭsi ga,
34. I´-e-çka-wa-the shki a´, a biⁿ da, ṭsi ga,
35. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga´, a biⁿ da, ṭsi ga,
36. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
37. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga.

38. Da´-doⁿ zha-zhe ḳi-ṭoⁿ ga noⁿ shki a, hiⁿ a´, a biⁿ da, ṭsi ga,
39. Moⁿ´-zhoⁿ-op-she-wiⁿ a´, a biⁿ da, ṭsi ga,
40. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga´, a biⁿ da, ṭsi ga,
41. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
42. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga.

43. Da´-doⁿ zha-zhe ḳi-ṭoⁿ ga noⁿ shki a, hiⁿ a´, a biⁿ da, ṭsi ga,
44. Moⁿ´-ga-xe shki a´, a biⁿ da, ṭsi ga,
45. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga´, a biⁿ da, ṭsi ga,
46. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
47. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga.

48. Da´-doⁿ zha-zhe ḳi-ṭoⁿ ga noⁿ shki a, hiⁿ a´, a biⁿ da, ṭsi ga,
49. Noⁿ´-mi-ṭse-xi a´, a biⁿ da, ṭsi ga,
50. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a´, zhiⁿ-ga´, a biⁿ da, ṭsi ga,
51. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
52. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da, a biⁿ da, ṭsi ga.

53. Da´-doⁿ zha-zhe ḳi-ṭoⁿ ga noⁿ-shki a, hiⁿ a´, a biⁿ da, ṭsi ga,
54. Iⁿ´-shta-sha-be shki a´, a biⁿ da, ṭsi ga,
55. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ ṭa bi a, zhiⁿ-ga´, a biⁿ da, ṭsi ga,
56. Zha´-zhe ḳi-ṭoⁿ moⁿ-thiⁿ bi doⁿ shki a´, a biⁿ da, ṭsi ga,
57. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga.

58. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
59. Ha´! wi-çoⁿ-ga, e-ḳi-e noⁿ-zhiⁿ bi a´, a biⁿ da, ṭsi ga,
60. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ-ṭse thiⁿ-ge a-tha, wi-çoⁿ-ga,
e´-ḳi-a bi a´, a biⁿ da, ṭsi ga,
61. Thu-e´ xtsi çi-thu-ça ba doⁿ a´, a biⁿ da, ṭsi ga,
62. ’Iⁿ´-xe shtoⁿ-ga thiⁿ-kshe noⁿ a´, a biⁿ da, ṭsi ga,
63. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
64. Ha´! wi-ṭsi-go-e´, e-gi-a bi a´, a biⁿ da, ṭsi ga,
65. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ-ṭse thiⁿ-ge´ a-tha, wi-ṭsi-go-e´,
e-ḳi-a bi a´, a biⁿ da, ṭsi ga,
66. Ha´! zhiⁿ-ga, e-ṭsi-the_a´, a biⁿ da, ṭsi ga,
67. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ-ṭse thiⁿ-ge´ e-she doⁿ a´,
a biⁿ da, ṭsi ga,
68. Zhiⁿ´-ga zhu-i-ga oⁿ-tha ba thoⁿ ṭa mi kshiⁿ da, a biⁿ da ṭsi
ga,
69. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
70. Zhiⁿ´-ga u-hu-shi-ga bi doⁿ a´, a biⁿ da, ṭsi ga,
71. U´-hu-shi-ge i-da-çi-ge oⁿ-ḳi-gtha-thiⁿ moⁿ-thiⁿ ṭa bi a´,
zhiⁿ-ga, a biⁿ da, ṭsi ga.

72. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
73. Noⁿ´ wi-çoⁿ-ga, e-ḳi-a bi a´, a biⁿ da, ṭsi ga,
74. O´-ṭoⁿ-be tha-the ṭse a, wi-çoⁿ-ga, e´-ḳi-a bi a´, a biⁿ da,
ṭsi ga,
75. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
76. ’Iⁿ´ sho-sho-dse thiⁿ-kshe noⁿ a´, a biⁿ da, ṭsi ga,
77. He´-dsi xtsi hi noⁿ-zhiⁿ-e doⁿ a´, a biⁿ da, ṭsi ga,
78. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ-ṭse thiⁿ-ge´ a-tha, wi-ṭsi-go-e´,
e-gi-a bi a´, a biⁿ da, ṭsi ga,
79. Ha´! zhiⁿ-ga e´-ṭsi-the a´, a biⁿ da, ṭsi ga,
80. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ-ṭse thiⁿge´ e-she doⁿ a´,
a biⁿ da, ṭsi ga,
81. Zhiⁿ´-ga zhu-i-ga oⁿ-tha ba thoⁿ ṭa mi kshiⁿ da´, a biⁿ da,
a biⁿ da, ṭsi ga,
82. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
83. U´-hu-shi-ga i-da-çi-ge oⁿ-ḳi-gtha-thiⁿ moⁿ-thiⁿ ṭa bi a´,
zhiⁿ-ga, a biⁿ da, ṭsi ga.

84. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
85. Ha´! wi-çoⁿ-ga, e-ḳi-a bi a´, a biⁿ da, ṭsi ga,
86. Zhiⁿ´-ga noⁿ-bthe tha ba thoⁿ-ṭse thiⁿ-ge´ a-tha, wi-çoⁿ-ga,
e´-ḳi-a bi a´, a biⁿ da, ṭsi ga,
87. O´-ṭoⁿ-be tha-the ṭse a, wi-çoⁿ-ga, e´-ḳi-a bi a´, a biⁿ da,
ṭsi ga,
88. Thu-e´ xtsi çi-thu-çe the doⁿ a´, a biⁿ da, ṭsi ga,
89. Dse´ u-çkoⁿ-çka dsi xtsi a´, a biⁿ da, ṭsi ga,
90. Ṭse´-wa-the kshe noⁿ a´, a biⁿ da, ṭsi ga,
91. E´-dsi-xtsi a-thiⁿ gi-e doⁿ a´, a biⁿ da, ṭsi ga,
92. The hoⁿ´, wi-zhiⁿ-the, e-a-gthi noⁿ-zhiⁿ a´, a biⁿ da, ṭsi ga,
93. I´-k’ u-ṭse a-ṭsi-a-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
94. Ba´-çe-ni e-goⁿ tha-dsu-zhe gtha bi a´, a biⁿ da, ṭsi ga,
95. Ha´! wi-çoⁿ-ga, e-ḳi-a bi a´, a biⁿ da, ṭsi ga,
96. Zhiⁿ´-ga noⁿ-bthe tha ba thoⁿ ṭse a-ḳa´, wi-çoⁿ-ga, e´-ḳi-a bi
a´, a biⁿ da, ṭsi ga,
97. Zhiⁿ´-ga noⁿ-bthe tha bi doⁿ a´, biⁿ da, ṭsi ga,
98. U´-noⁿ a bi -the ḳi-the moⁿ-thiⁿ ṭa bi a´, wi-çoⁿ-ga, e´-ḳi-a,
bi a, a biⁿ da, ṭsi ga.

99. Shi´ wiⁿ thiⁿ-ge a-tha, wi-çoⁿ-ga, e-ḳi-a bi a´, biⁿ da, ṭsi
ga,
100. O´-ṭoⁿ-be tha-the ṭse a´, wi-çoⁿ-ga, e´-ḳi-a bi a´, a biⁿ da,
ṭsi ga,
101. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
102. Dse´ go-da ḳoⁿ-ha dsi xtsi a´, a biⁿ da, ṭsi ga,
103. Do´ thiⁿ-kshe noⁿ a´, a biⁿ da, ṭsi ga,
104. E´-dsi xtsi hi noⁿ-zhiⁿ-e doⁿ a´, a biⁿ da, ṭsi ga,
105. He´-dsi xtsi a-thiⁿ gi-e doⁿ a´, a biⁿ da, ṭsi ga,
106. Ha´! wi-zhiⁿ-the, e´ a-gthi noⁿ-zhiⁿ a´, a biⁿ da, ṭsi ga,
107. The hoⁿ´, wi-zhiⁿ-the, e´ a-gthi noⁿ-zhiⁿ a´, a biⁿ da, ṭsi ga,
108. Ha´! wi-çoⁿ-ga, e´-gi-a bi a´, a biⁿ da, ṭsi ga,
109. She´ e-shnoⁿ u-tha-dse tha-thiⁿ-she a´, wi-çoⁿ-ga, e-gi-a bi
a´, a biⁿ da, ṭsi ga,
110. I´-ḳ’u-tse a-ṭsi-a-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
111. Ba´-çe-ni e-goⁿ tha-dsu-zhe gtha bi a´, a biⁿ da, ṭsi ga,
112. Zhiⁿ´-ga noⁿ-bthe the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga,
113. Zhiⁿ´-ga noⁿ-bthe the moⁿ-thiⁿ bi doⁿ a´, a biⁿ da, ṭsi ga,
114. U´-noⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi ga,
115. A´-dsu-ṭa i-ga-çi-ge ḳi-the moⁿ-thiⁿ ṭa biⁿ da´, a biⁿ da, ṭsi
ga.

U´-NO^N WI´-GI-E

1. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
2. Hoⁿ´-ga u-dse-the p̣e-thoⁿ-ba ni-ḳa-shi-ga ba doⁿ a´, a biⁿ da,
ṭsi ga,
3. Zhu´-i-ga tha bi wa-thiⁿ-ga bi a tha, e´-ḳi-a bi a´, a biⁿ da,
ṭsi ga,
4. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
5. Wa´-zhiⁿ-ga wa-tha-xthi thiⁿ-ge thiⁿ-kshe noⁿ a´, a biⁿ da,
ṭsi ga,
6. Ha! wi-ṭsi-go-e´, e-gi-a bi a´, a biⁿ da, ṭsi ga,
7. Zhiⁿ´-ga zhu-i-ga tha bi wa-thiⁿ-ga bi a-tha, e´-gi-a bi a,
a biⁿ da, ṭsi ga,
8. He´-dsi xtsi a´, a biⁿ da, ṭsi ga,
9. Wa´-zhiⁿ-ga wa-tha-xthi thiⁿ-ge thiⁿ-kshe noⁿ a´, a biⁿ da,
ṭsi ga,
10. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
11. U´-noⁿ a bi e-toⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa bi a-tha,
e´-ṭsi-the a´, a biⁿ da, ṭsi ga,
12. Wa-zhiⁿ-ga wa-tha-xthi thiⁿ-ge thiⁿ-kshe noⁿ a, a biⁿ da,
ṭsi ga,
13. Çi´-p̣a-hi thi-çtu-the ga ṭse shki a´, a biⁿ da, ṭsi ga,
14. U´-noⁿ a-gi-the a-thiⁿ-he a-tha, e´-ṭsi-the a´, a biⁿ da,
ṭsi ga,
15. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
16. U´-noⁿ a bi e-ṭoⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e´ ṭsi-the a´, a biⁿ da, ṭsi ga.
17. Noⁿ´-xpe-hi ba-ç’iⁿ-tha ga ṭse shki a´, a biⁿ da, ṭsi ga,
18. U´-noⁿ a-gi-the a-thiⁿ he a-tha, e´ ṭsi-the a´, a biⁿ da, ṭsi
ga,
19. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
20. U´-noⁿ a bi e-ṭoⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e´ ṭsi-the a´, a biⁿ da, ṭsi ga.

21. Wa´-zhiⁿ-ga wa-tha-xthi thiⁿ-ge thiⁿ-kshe noⁿ a´, a biⁿ da,
ṭsi ga,
22. Shi´-noⁿ-dse ba-ç´iⁿ-tha ga ṭse shki a´, a biⁿ da, ṭsi ga,
23. U´-noⁿ a-gi-the a-thiⁿ-he a tha, e´ṭsi-the a´, a biⁿ da, ṭsi ga,
24. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
25. U´-noⁿ a bi e-ṭoⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e´ṭsi-the a, a biⁿ da, ṭsi ga.

26. Ṭse´-wa-ṭse u-ga-wa ga thiⁿ-kshe shki a´, a biⁿ da, ṭsi ga,
27. U´-noⁿ a-gi-the a-thiⁿ-he a-tha, e´-ṭsi-the a´, a biⁿ da,
ṭsi ga,
28. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
29. U´-noⁿ a bi e-ṭoⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e´ṭsi-the a´, a biⁿ da, ṭsi ga.

30. Moⁿ´-ge thi-çtu-the ga ṭse shki a´, a biⁿ da, ṭsi ga,
31. U´-noⁿ a-gi-the a-thiⁿ he a-tha, e ṭsi-the a´, a biⁿ da, ṭsi ga,
32. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
33. U´-noⁿ a bi e-ṭoⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e´ṭsi-the a´, a biⁿ da, ṭsi ga.

34. A´-zhu-ga-wa ga thiⁿ-kshe shki a´, a biⁿ da, ṭsi ga,
35. U´-noⁿ a-gi-the a-thiⁿ he a-tha, e´ṭsi-the a´, a biⁿ da, ṭsi ga,
36. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
37. U´-noⁿ a bi e-ṭoⁿ-ha i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha e
ṭsi-the a, a biⁿ da, ṭsi ga.

38. A´-ba-ṭ’u-xa ga thiⁿ-kshe shki a´, a biⁿ da, ṭsi ga,
39. U´-noⁿ a-gi-the a-thiⁿ he a-tha, e ṭsi-the a´, a biⁿ da, ṭsi ga,
40. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
41. A´-ba-ṭ’u-xa e-goⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha, e
ṭsi-the a´, a biⁿ da, ṭsi ga.

42. Du´-dse u-ga-wa ga thiⁿ-kshe shki a´, a biⁿ da, ṭsi ga,
43. U´-noⁿ a-gi-the a-thiⁿ-he a-tha, e´-ṭsi-the a´, a biⁿ da,
ṭsi ga,
44. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
45. U´-noⁿ a bi e-ṭoⁿ-ha ḳi-the i-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e´ṭsi-the a´, a biⁿ da, ṭsi ga.

46. Iⁿ´-shta-the-dse bi-xoⁿ ga thiⁿ-kshe shki a´, a biⁿ da, ṭsi ga,
47. U´-noⁿ a-gi-the a-thiⁿ-he a-tha, e ṭsi-the a´, a biⁿ da, ṭsi ga,
48. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
49. Iⁿ´-shta-the-dse bi-xoⁿ a bi i-the ḳi-the moⁿ-ṭhiⁿ ta i ṭse
e´ṭsi-the a´, a biⁿ da, ṭsi ga.

50. Iⁿ´-shta-ha bi-xoⁿ ga ṭse a´, a biⁿ da, ṭsi ga,
51. U´-noⁿ a-gi-the a-thiⁿ-he a-tha, e´ṭsi-the a´, a biⁿ da, ṭsi ga,
52. Zhiⁿ´-ga u-noⁿ oⁿ-tha bi doⁿ a´, biⁿ da, ṭsi ga.
53. Iⁿ´-shta-ha bi-xoⁿ a bi i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha, e
ṭsi-the a´, a biⁿ da, ṭsi ga.

54. Ta´-xpi hiⁿ ça-dse ga thiⁿ-kshe shki a´, a biⁿ da, ṭsi ga,
55. U´-noⁿ a-gi-the a-thiⁿ he a-tha, e ṭsi-the a´, a biⁿ da, ṭsi ga,
56. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
57. Ṭa-xpi hiⁿ ça-dse a bi i-the ḳi-the moⁿ-thiⁿ ṭa i ṭse a-tha,
e ṭsi-the a, a biⁿ da, ṭsi ga.

WA-ZHO´-I-GA-THE WI´-GI-E

1. Zhiⁿ´-ga zhu-i-ga-the thiⁿ-ge a-tha, wi-çoⁿ-ga, e-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
2. Ho´-ṭoⁿ-be ga-xa ba thiⁿ-ha, wi-çoⁿ-ga, e-ḳi-e a-ka´, a biⁿ da,
ṭsi ga,
3. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
4. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e-gi-e a-ka´,
a biⁿ da, ṭsi ga,
5. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
6. Wa´-ḳoⁿ-da hoⁿ-ba doⁿ thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
7. Wi´-ṭsi-go-e´, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
8. Ha´! wi-tsu-shpa e´, a biⁿ da, ṭsi ga,
9. Zhiⁿ´-ga zhu-i-ga-the thiⁿ-ge a-tha, wi-ṭsi-go-e´, e-gi-e a-ka´,
a biⁿ da, ṭsi ga,
10. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da, a
biⁿ da, ṭsi ga,
11. Wa´-ḳoⁿ-da ts’e wa-ṭse-xi wi-noⁿ bthiⁿ da´, a biⁿ da, ṭsi ga,
12. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
13. Ṭs’e´ wa-ṭse-xi moⁿ-thiⁿ ṭa i tsiⁿ da, a biⁿ da´, ṭsi ga,
14. Wa´-ḳoⁿ-da e´-shki doⁿ a´, a biⁿ da, ṭsi ga,
15. Be´u-zhoⁿ-ge oⁿ-thoⁿ kshi-tha moⁿ-zhi a-thiⁿ he iⁿ da´, a
biⁿ da, ṭsi ga,
16. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
17. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
18. U´-zhoⁿ-ge be i-kshi-tha ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

19. Ha´! wi-çoⁿ-ga, e-ḳi-e a-ka´, a biⁿ da, ṭsi ga,
20. Ho´-ṭoⁿ-be ga-xa ba thiⁿ ha´, wi-çoⁿ-ga, e´-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
21. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
22. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
23. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
24. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a tha, wi-çoⁿ-ga, e´-gi-e a-ka´,
a biⁿ da, ṭsi ga,
25. Ho´-ṭoⁿ-be ga-xa thiⁿ ha, wi-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da,
ṭsi ga,
26. Ga´xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
27. Wa´-ḳoⁿ-da hoⁿ doⁿ thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
28. I´-ḳo-e, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
29. Ha´! wi-tsu-shpa thoⁿ, e´, a biⁿ da, ṭsi ga,
30. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, e-gi-e a-ka´, a biⁿ da,
ṭsi ga,
31. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da´,
a biⁿ da, ṭsi ga,
32. Wa´-ḳoⁿ-da ṭs’e wa-ṭse-xi bthiⁿ da´, a biⁿ da, ṭsi ga,
33. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
34. Ṭs’e´ wa-ṭse-xi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da, ṭsi ga,
35. Wa´-ḳoⁿ-da e´-shki doⁿ a´, a biⁿ da, ṭsi ga,
36. U´-zhoⁿ-ge be oⁿ-thoⁿ-kshi-tha moⁿ-zhi a-thiⁿ he iⁿ da´,
a biⁿ da, ṭsi ga,
37. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
38. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
39. U´-zhoⁿ-ge be i-kshi-tha ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga,
40. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
41. U´-zhoⁿ-ge be oⁿ-woⁿ-noⁿ-zhiⁿ moⁿ-zhi z-thiⁿ he iⁿ da´,
a biⁿ da, ṭsi ga,
42. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
43. Wa´-ḳoⁿ-da e´-shki doⁿ a´, a biⁿ da, ṭsi ga,
44. U´-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga,
45. U´-noⁿ a bi shki u-hi a-ḳi-the a-thin he iⁿ da´, a biⁿ da,
ṭsi ga,
46. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
47. U´-noⁿ a bi shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da,
ṭsi ga,
48. Hoⁿ´-ba tha-gthiⁿ shki u-hi a-ḳi-the a thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
49. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
50. Hoⁿ´-ba tha-gthiⁿ shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

51. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
52. U´-toⁿ-be ga-xa ba thiⁿ ha´, a biⁿ da, ṭsi ga,
53. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
54. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
55. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, e´-gi-e a-ka´, a biⁿ da,
ṭsi ga,
56. U´-ṭoⁿ-be ga-xa thiⁿ ha, wi-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi
ga.
57. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
58. Wa´-ṭse do-ga thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
59. Wi´-ṭsi-go-e, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
60. Ha´! wi-tsu-shpa, e´, a biⁿ da, ṭsi ga,
61. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-ṭsi-go-e´, e-gi-e
a-ka´, a biⁿ da, ṭsi ga,
62. Zhiⁿ-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da´,
a biⁿ da, ṭsi ga,
63. Wa-ḳoⁿ-da ts’e wa-ṭse-xi wi-noⁿ bthiⁿ iⁿ da, a biⁿ da, ṭsi ga,
64. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
65. Ṭs’e´ wa-ṭse-xi moⁿ-thiⁿ ṭa i ṭsiⁿ da´, a biⁿ da, ṭsi ga,
66. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
67. U´-zhoⁿ-ge be oⁿ-thoⁿ-kshi-tha moⁿ-zhi a-thiⁿ he iⁿ da´, a
biⁿ da, ṭsi ga.
68. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
69. Wa´-ḳon-da e´-shki doⁿ a´, a biⁿ da, ṭsi ga,
70. U´-zhoⁿ-ge be i-kshi-tha ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga,
71. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
72. U´-zhoⁿ-ge be oⁿ-woⁿ-noⁿ-zhiⁿ moⁿ-zhi a-thiⁿ he iⁿ da´, a
biⁿ da, ṭsi ga,
73. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
74. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
75. U´-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a
biⁿ da, ṭsi ga,
76. U’-noⁿ a bi shki u-hi a-ḳi-the a-thiⁿ he iⁿ da, a biⁿ da,
ṭsi ga,
77. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
78. U´-noⁿ a bi shki i-the ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a
biⁿ da, ṭsi ga,
79. Hoⁿ´-ba tha-gthiⁿ shki i-the a-ḳi-the a-thiⁿ he iⁿ da´, a
biⁿ da, ṭsi ga,
80. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
81. Hoⁿ´-ba tha-gthiⁿ shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

82. Ha´! wi-çoⁿ-ga, e-ḳi-e a-ka´, a biⁿ da, ṭsi ga,
83. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e-ḳi-e
a-ka´, a biⁿ da, ṭsi ga,
84. Ho´-ṭoⁿ-be ga-xa ba thiⁿ ha, wi-çoⁿ-ga, e-ḳi-e, a-ka´, a
biⁿ da, ṭsi ga,
85. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
86. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
87. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-gi-e
a-ka´, a biⁿ da, ṭsi ga,
88. O´-ṭoⁿ-be ga-xa thiⁿ ha, e´-gi-e a-ka´, a biⁿ da, ṭsi ga,
89. Ga´ xtsi hi-tha i-doⁿ a´, a biⁿ da, ṭsi ga,
90. Wa´-ṭse mi-ga thiⁿ-kshe a´, a biⁿ da, ṭsi ga,
91. I´-ḳo-e, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
92. Ha´! wi-tsu-shpa, e´, a biⁿ da, ṭsi ga,
93. Zhiⁿ´-ga shu-i-ga the thiⁿ-ge a-tha, i-ḳo-e, e-gi-e a-ka´,
a biⁿ da, ṭsi ga,
94. Zhiⁿ-ga zhu-i-ga oⁿ-tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da,
a biⁿ da, ṭsi ga,
95. Wa´-ḳoⁿ-da ts’e wa-ṭse-xi wi-noⁿ bthiⁿ da´, a biⁿ da, ṭsi ga,
96. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
97. Ṭs’e wa´-ṭse-xi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da, ṭsi ga,
98. Wa-ḳoⁿ´-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
99. U´-zhoⁿ-ge be oⁿ-woⁿ-noⁿ-zhiⁿ moⁿ-zhi a-thiⁿ he iⁿ da´, a
biⁿ da, ṭsi ga,
100. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
101. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
102. U-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a
biⁿ da, ṭsi ga,
103. U´-noⁿ a bi shki u-hi a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
104. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
105. U´-noⁿ a bi shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da,
ṭsi ga,
106. Hoⁿ´-ba tha-gthiⁿ shki u-hi a-ḳi-the a-thiⁿ hiⁿ da, a biⁿ da
ṭsi ga,
107. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
108. Hoⁿ´-ba tha-gthiⁿ skhi u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

109. Ha´! wi-çoⁿ-ga, e-ḳi-e a-ka´, biⁿ da, ṭsi ga,
110. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´ ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
111. Ka´ ha-ge toⁿ a´, a biⁿ da, ṭsi ga,
112. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
113. O´-ṭoⁿ-be ga-xa thiⁿ ha, wi-çoⁿ-ga, e´gi-e a-ka´, a biⁿ da,
ṭsi ga,
114. Ga´xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
115. Wa´-ba-ha ṭoⁿ noⁿ a´, a biⁿ da, ṭsi ga,
116. Wi´-ṭsi-go-e´, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
117. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-ṭsi-go-e, e-gi-e a-ka´,
a biⁿ da, ṭsi ga,
118. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da, a
biⁿ da, ṭsi ga,
119. Wa´-ḳoⁿ-da ṭs’e wa-ṭse-xi bthiⁿ da´, a biⁿ da, ṭsi ga,
120. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
121. Ṭs’e´ wa-ṭse-xi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da, ṭsi ga,
122. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
123. U´-zhoⁿ-ge be oⁿ-thoⁿ-kshi-tha moⁿ-zhi a-thiⁿ he iⁿ da´,
a biⁿ da, ṭsi ga,
124. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
125. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
126. U´-shoⁿ-ge be i-kshi-tha ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga,
127. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
128. U´-zhoⁿ-ge be oⁿ-woⁿ-noⁿ-zhiⁿ moⁿ-zhi a-thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
129. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
130. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
131. U´-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a
biⁿ da, ṭsi ga,
132. U´-noⁿ a bi shki i-the a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
133. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
134. U´-noⁿ a bi shki i-the ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da,
ṭsi ga,
135. Hoⁿ´-ba tha-gthiⁿ shki u-hi a-ḳi-the a-thiⁿ he iⁿ da, a biⁿ da,
ṭsi ga,
136. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
137. Hoⁿ´-ba tha-gthiⁿ shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

138. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
139. Ho´-ṭoⁿ-be ga-xa ba thiⁿ ha, wi-çoⁿ-ga, e-ḳi-e a-ka, a biⁿ da,
ṭsi ga,
140. Ka´ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
141. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
142. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-gi-e a-ka´,
a biⁿ da, ṭsi ga,
143. Ga´xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
144. Ṭa´-p̣a thiⁿ-kshe noⁿ a´, a biⁿ da, ṭsi ga,
145. I´-ḳo-e´, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
146. Ha´! wi-tsu-shpa thoⁿ, e´, a biⁿ da, ṭsi ga,
147. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, e´-gi-e a-ka´, a biⁿ da,
ṭsi ga,
148. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da´,
a biⁿ da, ṭsi ga,
149. Wa´-ḳoⁿ-da ṭs’e wa-ṭse-xi bthiⁿ da´, ṭsi ga,
150. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
151. Ṭs’e´ wa-ṭse-xi ḳi-the moⁿ-thiⁿ ṭa i ṭsiⁿ da´, a biⁿ da,
ṭsi ga.
152. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
153. U´-zhoⁿ-ge be oⁿ-thoⁿ-kshi-tha moⁿ-zhi a-thiⁿ he iⁿ da, a
biⁿ da, ṭsi ga,
154. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
155. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
156. U´-zhoⁿ-ge be i-kshi-tha be zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ
da, ṭsi ga.
157. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
158. U´-zhoⁿ-ge be oⁿ-woⁿ-noⁿ-zhiⁿ moⁿ-zhi a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
159. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭga,
160. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, si ṭga,
161. U´-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ
da, ṭsi ga,
162. U´-noⁿ a bi shki i-the a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
163. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
164. U´-noⁿ a bi shki i-the ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da,
ṭsi ga,
165. Hoⁿ´-ba tha-gthiⁿ shki u-hi a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
166. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
167. Hoⁿ´-ba tha-gthiⁿ shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

168. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
169. O´-ṭoⁿ-be ga-xa ba thiⁿ ha, wi-çoⁿ-ga, e-ḳi-e, a-ka´, a biⁿ da,
ṭsi ga,
170. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
171. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
172. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-gi-e a-ka´,
a biⁿ da, ṭsi ga,
173. O´-ṭoⁿ-be ga-xa thiⁿ ha, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
174. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
175. Ṭa´ tha-bthiⁿ ṭoⁿ noⁿ a´, a biⁿ da, ṭsi ga,
176. Wi´-ṭsi-go-e´, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
177. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-ṭsi-go-e, e-gi-e a-ka´,
a biⁿ da, ṭsi ga,
178. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da´, a
biⁿ da, ṭsi ga,
179. Wa´-ḳoⁿ-da ṭs’e wa-ṭse-xi bthiⁿ da´, a biⁿ da, ṭsi ga,
180. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
181. Ṭs’e´ wa-ṭse-xi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da, ṭsi ga,
182. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
183. U´-zhoⁿ-ge be oⁿ-thoⁿ-kshi-tha moⁿ-zhi a thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
184. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
185. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
186. U´-zhoⁿ-ga be i-kshi tha ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ
da, ṭsi ga,
187. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
188. U´-zhoⁿ-ge be u-woⁿ-noⁿ-zhiⁿ moⁿ-zhi a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
189. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
190. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
191. U´-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´ a
biⁿ da, ṭsi ga,
192. U´-noⁿ a bi shki u-hi a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
193. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
194. U´-noⁿ a bi shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da,
ṭsi ga,
195. Hoⁿ´-ba tha-gthiⁿ shki u-hi a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
196. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
197. Hoⁿ´-ba tha-gthiⁿ shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a
biⁿ da, ṭsi ga.

198. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
199. O´-ṭoⁿ-be ga-xa thiⁿ ha´, a biⁿ da, ṭsi ga,
200. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
201. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
202. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-gi-e a-ka´,
a biⁿ da, ṭsi ga,
203. O´-ṭoⁿ-be ga-xa thiⁿ ha´, a biⁿ da, ṭsi ga,
204. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
205. Mi´-ḳa-ḳ’e u-ḳi-tha-ç’iⁿ thiⁿ-kshe noⁿ a´, a biⁿ da, ṭsi ga,
206. I´-ḳo-e, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
207. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, e´-gi-e a-ka´, a biⁿ da,
ṭsi ga,
208. Zhiⁿ´-ga zhu-i-ga tha ba thoⁿ ṭa ni-ḳa-shi-ga mi-kshiⁿ da´, a
biⁿ da, ṭsi ga,
209. Wa´-ḳoⁿ-da ṭs’e wa-ṭse-xi bthiⁿ da´, a biⁿ da, ṭsi ga,
210. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
211. Ṭs’e´ wa-ṭse-xi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da, ṭsi ga,
212. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
213. U´-zhoⁿ-ge be oⁿ-thoⁿ-kshi-tha moⁿ-zhi a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
214. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
215. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
216. U´-zhoⁿ-ge be i-kshi-tha ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ
da, ṭsi ga,
217. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
218. U´-zhoⁿ-ge be oⁿ-woⁿ-noⁿ-zhiⁿ moⁿ-zhi a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
219. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
220. Wa´-ḳoⁿ-da e-shki doⁿ a´, a biⁿ da, ṭsi ga,
221. U´-zhoⁿ-ge be u-noⁿ-zhiⁿ ba zhi moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ
da, ṭsi ga,
222. U´-noⁿ a bi shki u-hi a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ da,
ṭsi ga,
223. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
224. U´-noⁿ a bi shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´, a biⁿ da,
ṭsi ga,
225. Hoⁿ´-ba tha-gthiⁿ shki u-hi a-ḳi-the a-thiⁿ he iⁿ da´, a biⁿ
da, ṭsi ga,
226. Zhiⁿ´-ga zhu-i-ga oⁿ-tha bi doⁿ a´, a biⁿ da, ṭsi ga,
227. Hoⁿ´-ba tha-gthiⁿ shki u-hi ḳi-the moⁿ-thiⁿ ṭa i tsiⁿ da´,
a biⁿ da, ṭsi ga.

ZHA´-ZHE ḲI-ṬO^N WI´-GI-E

1. Ha! wi-çoⁿ-ga, e´-ḳi-e a-ka´, a biⁿ da, ṭsi ga,
2. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e´-ḳi-e a-ka´,
a biⁿ da, ṭsi ga,
3. O´-ṭoⁿ-be ga-xa ba thiⁿ ha´, wi-çoⁿ-ga, e´-ḳi-e a-ka´, a biⁿ da,
ṭsi ga,
4. Ka´ ha-ge ṭoⁿ a´, a biⁿ da, ṭsi ga,
5. Wi´-çoⁿ-ga, e-gi-e a-ka´, a biⁿ da, ṭsi ga,
6. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-tha, wi-çoⁿ-ga, e-gi-e a-ka´,
a biⁿ da, ṭsi ga,
7. O´-ṭoⁿ-be ga-xa thiⁿ ha´, wi-çoⁿ-ga, e´-gi-e a-ka´, a biⁿ da,
ṭsi ga,
8. Ga´ xtsi hi-tha i doⁿ a´, a biⁿ da, ṭsi ga,
9. Moⁿ´-xe u-ça-ḳi-ba wiⁿ a´, a biⁿ da, ṭsi ga,
10. E´-dsi xtsi hi noⁿ-zhiⁿ ṭoⁿ a´, a biⁿ da, ṭsi ga,
11. Zhiⁿ´-ga ni-ḳa-shi-ga zhi a-ka iⁿ da´, a biⁿ da, ṭsi ga,

12. Ha´! wi-çoⁿ-ga, e-ḳi-e a-ka´, a biⁿ da, ṭsi ga,
13. Zhiⁿ´-ga zhu-i-ga the thiⁿ-ge a-th

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