{"collection":"myth-cosmogony","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_49326/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_49326","id":"gutenberg_49326","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/49326","summary":null,"tags":["Category: Archaeology & Anthropology","Category: Religion/Spirituality","Osage Indians -- Religion","Osage Indians -- Rites and ceremonies","Osage mythology"],"text":"THE OSAGE TRIBE\n\n TWO VERSIONS OF THE CHILD-NAMING RITE\n\n BY\n\n FRANCIS LA FLESCHE\n\n\n Forty-third Annual Report of the Bureau of American Ethnology to\n the Secretary of the Smithsonian Institution, 1925-1926, Government\n Printing Office, Washington, 1928, pages 23-164.\n\n\n\n\nCONTENTS\n\n Page\n\n Introduction 29\n\n Child-naming Rituals 31\n\n Birth Names of the Puma Gens 31\n The First Three Sons 31\n The First Three Daughters 32\n Sky Names 32\n\n Child-naming ritual of the Puma gens 33\n \u1e32i\u00b4-no\u207f\u2014ceremony of Decorating the Xo\u00b4-\u1e33a 33\n \u1e32i\u00b4-no\u207f Wi\u00b4-gi-e 34\n Wa\u00b4-\u1e6dse-\u1e6dsi and the \u1e6csi\u00b4-zhu Wa-shta-ge Gentes 35\n \u1e6csi \u1e6ca\u00b4-p\u0323e (Approach to the House) 36\n The Wa-the\u00b4-the Ceremony 38\n Zha\u00b4-zhe \u1e32i-\u1e6do\u207f Wi\u00b4-gi-e 40\n Old-age Wi\u00b4-gi-e 45\n Wi\u00b4-gi-e of the Wa\u00b4-\u1e6dse-\u1e6dsi Gens 47\n Wi\u00b4-gi-e of the Bow People 47\n Earth Names and Wi\u00b4-gi-es 48\n Wi\u00b4-gi-e of the Wa\u00b4-\u1e6dse-gi-\u1e6dsi 51\n Special Instructions to the Mother 54\n Origin Wi\u00b4-gi-e of the Tho\u00b4-xe Gens 56\n\n Child-naming Ritual of the \u1e6csi\u00b4-zhu Wa-shta-ge Gens 59\n Certain Gentes Called to Take Part in the Ceremony 59\n Wa-zho\u00b4-i-ga-the (Life symbol) Wi\u00b4-gi-e 60\n The Xo\u00b4-\u1e33a Ceremonially Conducted to the Child\u2019s House 67\n A Life Symbol Sent to Each of the Officiating Gentes 68\n Gentes Recite Their Wi\u00b4-gi-es Simultaneously 68\n The Child Is Passed from Gens to Gens to Be Blessed 71\n First Child-naming Wi\u00b4-gi-e of the 0si\u00b4-zhu Wa-no\u207f Gens 75\n The Gentile Hair Cut of Children 87\n Hair Cut of the \u1e6csi\u00b4-zhu Wa-shta-ge Gens 89\n Paraphrase of the wi\u00b4-gi-e of the Red Eagle gens 90\n Wi\u00b4-gi-e of the Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi and the Tho\u00b4-xe gentes 93\n Fondness of personal adornment 95\n Ear Perforating 95\n\n \u1e32i\u00b4-no\u207f Wi\u00b4-gi-e 96\n\n \u1e6csi \u1e6ca\u00b4-p\u0323e Wa-tho\u207f and Wi\u00b4-gi-e 97\n\n Zha\u00b4-zhe \u1e32i-to\u207f Wi\u00b4-gi-e 97\n\n U\u00b4-no\u207f Wi-gi-e 101\n\n Wa-zho\u00b4-i-ga-the Wi\u00b4-gi-e 103\n\n Zha\u00b4-zhe \u1e32i-\u1e6do\u207f Wi\u00b4-gi-e 110\n\n Wa-zho\u00b4-i-ga-the Wi\u00b4-gi-e 113\n\n Native Names of Osage Full Bloods 122\n\n Names of the Gentes and Subgentes 122\n Wa\u00b4-\u1e6dse-\u1e6dsi or P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge 124\n \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga 128\n Ho\u00b4 I-ni-\u1e33a-shi-ga 130\n Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi 132\n Wa-\u00e7a\u00b4-be 133\n I\u207f-gtho\u207f\u00b4-ga 135\n Ho\u207f\u00b4-ga Gthe-zhe 136\n Ho\u207f\u00b4-ga U-thu-ha-ge 139\n O\u00b4-po\u207f 141\n I\u00b4-ba-\u1e6dse 142\n \u1e6csi\u00b4-zhu Wa-no\u207f 144\n \u00c7i\u207f\u00b4-dse-a-gthe 146\n \u1e6csi\u00b4-zhu Wa-shta-ge 146\n \u1e6cse-do\u00b4-ga I\u207f-dse 152\n \u1e6cse Tho\u207f\u00b4-\u1e33a 153\n Mi-\u1e33\u2019i\u207f\u00b4 153\n Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga 155\n Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi 157\n Tho\u00b4-xe 160\n\n\n\n\nILLUSTRATIONS\n\n\n PLATES\n\n Page\n\n 1. Wa-xthi\u00b4-zhi (I\u207f-gtho\u207f\u00b4-ga (Puma) gens) 30\n\n 2. Sho\u207f\u00b4-ge-mo\u207f-i\u207f (\u1e6csi\u00b4-zhu Wa-shta-ge gens) 30\n\n 3. Shell gorget and downy plume (Life symbols) 44\n\n 4. Wa-sho\u00b4-she (Ho\u207f\u00b4-ga A-hiu-\u1e6do\u207f (Eagle) gens) 44\n\n 5. Wa-\u1e6dse\u2019-mo\u207f-i\u207f (Wa-\u00e7a\u00b4-be (Black Bear) gens) 54\n\n 6. a, War standard (Symbolizes the white swan). b,\n \u1e6cse\u00b4-wa-the root (Nelumbo lutea) used for food 54\n\n 7. Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f (\u1e6csi\u00b4-zhu Wa-no\u207f gens) 84\n\n 8. Straps for tying captives 84\n\n 9. Four Osage children 92\n\n 10. Child\u2019s hair cut of the Tho-xe and Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi\n gentes 92\n\n 11. Men, showing hair cut of adult Osages 92\n\n 12. Bone ear perforators and expanders 92\n\n\n TEXT FIGURES\n\n 1. Diagram showing places of gentes in the lodge 36\n\n 2. Symbolic robe prepared for children 54\n\n 3. Chart of constellation Wa\u00b4-ba-ha (Ursa Major) 74\n\n 4. Chart of \u1e6ca Tha\u00b4-bthi\u207f, Three Deer (in Orion) 74\n\n 5. Totemic cut of the Omaha boys\u2019 hair 87\n\n 6. Symbolic hair cut of the Ho\u207f\u00b4-ga gens 89\n\n 7. Symbolic hair cut of the \u1e6csi\u00b4-zhu Wa-shta-ge gens 89\n\n 8. Hair cut of the \u1e6csi\u00b4-zhu Wa-no\u207f and the Wa-\u00e7a\u00b4-be\n (Black Bear) gentes 92\n\n\n\n\n THE OSAGE TRIBE: TWO VERSIONS OF THE\n CHILD-NAMING RITE\n\n By FRANCIS LA FLESCHE\n\n\n\n\nINTRODUCTION\n\nThe two versions of the Osage Child-naming Rite recorded in this volume\nwere obtained with considerable difficulty, owing to the reluctance of\nthe people to speak of the sacred rites that were formulated by the\nNi\u00b4-\u1e33a Xu-be, Holy Men, of long ago. This unwillingness to speak of\nthe tribal rites, excepting in the prescribed ceremonial way, arose\nfrom a sense of reverence for things sacred and from the belief that\nwithin the rites, and in the articles dedicated to religious use, there\nresides a mystic power which could punish, by supernatural means, the\npersons who speak irreverently of the rites and put to profane use the\nsymbolic articles.\n\nIn the early part of the life of the Osage, according to tradition, the\npeople kept together for protection and moved about without tribal or\ngentile organizations, a condition which they termed \u201cgani\u00b4-tha,\u201d which\nmay be freely translated as, without law or order.\n\nIt was in those days that a group of men fell into the habit of\ngathering together, from time to time, to exchange ideas concerning the\nactions of the sun, moon, and stars which they observed move within\nthe sky with marvelous precision, each in its own given path. They\nalso noticed, in the course of their observations, that the travelers\nin the upper world move from one side of the sky to the other without\nmaking any disturbances in their relative positions, and that with\nthese great movements four changes take place in the vegetal life of\nthe earth which they agreed was effected by the actions of some of the\nheavenly travelers. These seasonal changes they named Be, Do-ge\u00b4, \u1e6co\u207f,\nand Ba\u00b4-the (Spring, Summer, Autumn and Winter).\n\nThe delving into the mysteries of the universe by this group of men,\nwhich was carried on for a long period of time, was primarily for the\npurpose of finding, if possible, the place from which comes all life.\n\nThe seasonal changes upon the earth which appear to accompany the\nmovements of the sun and other cosmic bodies suggested to these men the\nexistence between sky and earth of a procreative relationship, an idea\nwhich fixed itself firmly in their minds. It fitted their notion that\nthe earth was related to and influenced by all of the great bodies that\nmove around within the sky. However, they were not satisfied that these\ncelestial bodies move without the guidance of some governing power, and\nthey continued their search and their discussions. Then, in course of\ntime, there crept into the minds of these men, who became known as the\n\u201cLittle Old Men,\u201d the thought that a silent, invisible creative power\npervades the sun, moon and stars and the earth, gives to them life, and\nkeeps them eternally in motion and perfect order. This creative power\nwhich to their minds was the source of life they named Wa-\u1e33o\u207f\u00b4-da,\nMysterious Power, and sometimes E-a\u00b4-wa-wo\u207f a-ka, The Causer of Our\nBeing.\n\nThese ideas are given expression in that part of the child-naming\nrite where the initiated members of two gentes are first called to\nenter the house in which the ceremonies are to take place. One of\nthese gentes, the \u1e6csi\u00b4-zhu Wa-shta-ge, Peaceful \u1e6csi\u00b4-zhu, represents\nthe sky with its sun, moon, and stars, and the other, the Wa\u00b4-\u1e6dse-\u1e6dsi\nWa-shta-ge, Peaceful Wa\u00b4-\u1e6dse-\u1e6dsi, represents the earth with its waters\nand dry land. The house itself then becomes a symbol of the sky which\nencompasses the sun, moon, stars, and the earth. Thus the house, the\ntwo gentes and all the others who enter it to take part in the rite\nbecome, collectively, a symbol of the universe wherein life manifests\nitself by taking on an infinite variety of bodily forms. The whole\nceremony is an expression of a longing desire that Wa-\u1e33o\u207f\u00b4-da who\ndwells in the universe will favor the little one who is to be named\nwith a long life and an endless line of descendants.\n\nThe men who recorded the two versions of the Osage child-naming rite\nwere typical full-blood Indians, neither of them spoke the English\nlanguage, and nothing in all that they have given suggests foreign\ninfluence. Wa-xthi\u00b4-zhi (pl. 1) was a man of an inquiring mind. He did\nnot hesitate to ask of his initiators the meaning of the parts of the\nrituals which he did not fully understand. He learned much from his\nfather, who was well versed in the ancient tribal rites.\n\nSho\u207f\u00b4-ge-mo\u207f-i\u207f (pl. 2) did not have these advantages, but he had\na retentive mind and what he committed to memory of the rites was\nsufficient to him. He did not insist upon being informed as to the\nmeaning of the parts of the rites that were obscure to him.\n\nI am indebted to Mr. Vince Dillon, of Fairfax, Okla., for permitting me\nto use a photograph he had made of two little Osages showing symbolic\nhair cut of one of them. Also to Joe Sho\u207f\u00b4-ge-mo\u207f-i\u207f for the loan of a\nphotograph of his two daughters. Joe is the son of Sho\u207f\u00b4-ge-mo\u207f-i\u207f, who\nrecorded the second version of the child-naming ceremony.\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 1\n\nWA-XTHI\u00b4-ZHI (I^N-GTHO^N\u00b4-GA (PUMA) GENS)]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 2\n\nSHO^N\u00b4-GE-MO^N-I^N (\u1e6cSI\u00b4-ZHU WA-SHTA-GE GENS)]\n\n\n\n\nCHILD-NAMING RITUALS\n\n\nTo a self-respecting Osage husband and wife, the ceremonial naming of\ntheir first three sons and their first three daughters is of the utmost\nimportance. The couple regard the performing of the ceremony as a\nsacred duty to their children which must never be neglected.\n\nEach of these sons and daughters must be named according to the rites\nprescribed by the ancient No\u207f\u00b4-ho\u207f-zhi\u207f-ga. Until the ceremonial naming\nthe child has no place in the gentile organization, and it is not even\nregarded as a person.\n\nEvery one of these three sons and three daughters has a special kinship\nterm which can be used only by the father, the mother, and the nearest\nrelatives. These special kinship terms, as observed in their sequence,\nare as follows:\n\n Sons Daughters\n\n I\u207f-gtho\u207f\u00b4. Mi\u00b4-no\u207f.\n Ksho\u207f\u00b4-ga. Wi\u00b4-he.\n \u1e32a\u00b4-zhi\u207f-ga. \u00c7i\u00b4-ge or A-\u00e7i\u207f\u00b4-ga.\n\nAll the sons born after the third one are \u1e32a\u00b4-zhi\u207f-ga, and all the\ndaughters born after the third one, \u00c7i\u00b4-ge or A-\u00e7i\u207f\u00b4-ga.\n\nTo each of the first six children belongs a distinctive gentile\npersonal name, spoken of as: i\u207f-gtho\u207f\u00b4 zha-zhe (I\u207f-gtho\u207f\u00b4 name),\nmi\u00b4-no\u207f zha-zhe (Mi\u00b4-no\u207f name), etc. These names must always be\nceremonially conferred upon the newly born child. All the other sons\nand daughters are named without any formality because the ceremony\nperformed for the \u1e32a\u00b4-zhi\u207f-ga and the \u00c7i\u00b4-ge serves for the other\nchildren that may follow. These distinctive gentile names may be\ndesignated as gentile birth names.\n\n\n\n\nBIRTH NAMES OF THE PUMA GENS\n\n\nThe gentile birth names of the Puma gens, as given by Wa-xthi\u00b4-zhi, are\nas follows:\n\n\nTHE FIRST THREE SONS\n\n1. Mi\u00b4-wa-ga-xe, Child-of-the-sun. This name is commemorative of the\ntalk that took place between the \u201cLittle Ones\u201d and the Sun when they\nwent to him to ask for aid as they were about to come to the earth,\ntheir future home. In asking for aid, the \u201cLittle Ones\u201d addressed\nthe Sun as grandfather, and the Sun, in reply, said to them: \u201cIt\nis true that you are my children.\u201d Hence the name, Mi\u00b4-wa-ga-xe,\nChild-of-the-sun. The name is mentioned in the Naming Ritual of the\nPuma gens. (See p. 41, lines 24 to 27.)\n\n2. I\u00b4-e-\u00e7ka-wa-the, Giver-of-speech. The Sun also gave to the \u201cLittle\nOnes\u201d the power of expressing their thoughts by speech, and the skill\nin arranging their words so that they can be clearly understood. When\na person speaks intelligently he is spoken of as i\u00b4-e-wa-\u00e7ka, a\nclear speaker. The children are given the name I\u00b4-e-\u00e7ka-wa-the as a\nrecognition of this great gift from the Sun. The name is mentioned in\nthe Naming Ritual of the Puma gens. (See p. 41, line 34.)\n\nThe story of the introduction of this name, as told by the Black Bear\ngens in their Ni\u00b4-\u1e33i Ritual, differs from the Puma version of the\nstory. (See p. 228, 36th Ann. Rept. Bur. Amer. Ethn., lines 238 to 304.)\n\n3. Mo\u207f\u00b4-ga-xe, Arrow-maker. At the same time that the Sun gave to the\n\u201cLittle Ones\u201d the gift of speech he gave to them a finished arrow so\nthat when they came to dwell upon the earth they could make arrows\nlike it and use them for defending themselves against enemies and for\nkilling animals to use for food. The name is mentioned in the Puma\nNaming Ritual. (See p. 42, line 44.)\n\n\nTHE FIRST THREE DAUGHTERS\n\n1. Mo\u207f\u00b4-ca-\u1e6dse-xi, Sacred Arrowshaft. The name Mo\u207f\u00b4-ca-\u1e6dse-xi refers\nto the ray of light which was given by the Sun to the \u201cLittle Ones\u201d\nfor use as an arrowshaft. This shaft had the quality of unerring\nprecision which excited the wonder of the \u201cLittle Ones.\u201d It was to them\na mysterious arrowshaft. The name is mentioned in the Naming Ritual of\nthe Puma gens. (See p. 41, line 29.)\n\n2. Mo\u207f-zho\u207f\u00b4-op-she-wi\u207f, Woman-who-travels-over-the-earth. This name\nrefers to the ever recurring westward movement of the moon over the\nearth. The name is mentioned in the Naming Ritual of the Puma gens.\n(See p. 41, line 39.)\n\n3. No\u207f\u00b4-mi-\u1e6dse-xi, Beloved-child-of-the-sun. This name is mentioned in\nthe Naming Ritual of the Puma gens. (See p. 42, line 49.)\n\nAnother name follows that of the third son in the ritual,\nI\u207f-shta\u00b4-sha-be, Dark-eyes, and is a \u1e32a\u00b4-zhi\u207f-ga name. The name is\nmentioned in the Naming Ritual of the Puma gens. (See p. 42, line 54.)\n\nThe name E-no\u207f\u00b4-gi-tha-bi, The Favorite, follows that of the third\ndaughter, and is a \u00c7i\u00b4-ge name. This name is not mentioned in the\nritual. Wa-xthi\u00b4-zhi said the fourth daughter is the favored one\nbecause if the first three should fail to bring forth children the\nparents would cherish the hope that their fourth daughter will give\nthem grandchildren.\n\n\nSKY NAMES\n\nThe distinctive birth names of the Puma gens, mentioned above, are\nspoken of as sky names, to distinguish them from the common gentile\nnames. These birth names are said to have originated in the sky when\nthe \u201cLittle Ones\u201d were about to descend to the earth to take upon\nthemselves bodily form. Some of these names refer to important events\nthat came to pass before the descent from the sky to the earth. Earth\nnames were also used by both the Puma and the Black Bear gentes. These\nnames will be referred to later.\n\nEvery Osage gens has its own version of the tribal Child-naming Ritual.\nThe versions belonging to the I\u207f-gtho\u207f\u00b4-ga (Puma) gens of the Ho\u207f\u00b4-ga\ngreat division and that belonging to the \u1e6csi\u00b4-zhu great division have\nbeen secured and are given below in detail.\n\n\n\n\nCHILD-NAMING RITUAL OF THE PUMA GENS\n\n(WA-XTHI\u00b4-ZHI)\n\n\nWhen a man of the Puma gens is prepared for the ceremonial naming of\nhis newly born son he sends for the Sho\u00b4-\u1e33a (official messenger) of\nhis gens. On the arrival of the Sho\u00b4-\u1e33a the father puts before him\nhis customary fee of a blanket or blue cloth and a little pipe which\nhe must carry as his official badge. The father of the child then\norders the Sho\u00b4-\u1e33a to go and call the No\u207f\u00b4-ho\u207f-zhi\u207f-ga of the Puma,\nthe \u1e6csi\u00b4-zhu Wa-shta-ge, and the Wa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge gentes. The\n\u1e6csi\u00b4-zhu Wa-shta-ge is the Peace gens of the \u1e6csi\u00b4-zhu great tribal\ndivision, and the Wa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge the Peace gens of the Ho\u207f\u00b4-ga\ngreat tribal division. Prominence was given, in this ceremony, to these\ntwo gentes because they are the favored people of the sun and the\nunclouded sky, the most sacred of the cosmic forces. Through these two\nfavored gentes the blessings of peace and long life are invoked for the\nchild to be named and formally given its place in the tribal unit.\n\nThe No\u207f\u00b4-ho\u207f-zhi\u207f-ga of these three gentes assemble in the evening at\nthe house of the father who, in a formal speech, makes known to them\nthe purpose of the summons. Then the heads of the \u1e6csi\u00b4-zhu Wa-shta-ge\nand the Wa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge gentes direct the Sho\u00b4-\u1e33a to go and call\nthe No\u207f\u00b4-ho\u207f-zhi\u207f-ga of the following gentes to assemble at the house\nof the father on the next morning:\n\nHo\u207f\u00b4-ga A-hiu-\u1e6do\u207f, Wa-\u00e7a\u00b4-be-\u1e6do\u207f and the O\u00b4-po\u207f, of the Ho\u207f\u00b4-ga\nsubdivision; Wa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge, Ho\u00b4 I-ni-\u1e33a-shi-ga, Wa-zha\u00b4-zhe\n\u00c7ka and the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga of the Wa-zha\u00b4-zhe subdivision; \u1e6csi\u00b4-zhu\nWa-shta-ge, \u1e6csi\u00b4-zhu Wa-no\u207f, Mi-k\u2019i\u207f\u00b4 Wa-no\u207f and the Tho\u00b4-xe of the\n\u1e6csi\u00b4-zhu great division.\n\nThe Sho\u00b4-\u1e33a, as he goes on this errand, does not neglect the little\npipe, his official badge.\n\n\n\u1e32I\u00b4-NO\u207f\u2014CEREMONY OF DECORATING THE XO\u00b4-\u1e32A\n\nBefore sunrise of the following day the No\u207f\u00b4-ho\u207f-zhi\u207f-ga of the Puma\ngens assemble at the house of the member who had been appointed by the\nfather to act as Xo\u00b4-\u1e33a in the ceremony. When all the members had taken\ntheir places the A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a (master of ceremonies) recites the\nwi\u00b4-gi-e relating to the symbolic articles with which the Xo\u00b4-\u1e33a is to\nbe decorated. The wi\u00b4-gi-e is accompanied by certain ceremonial acts\nperformed by an assistant. The first section of the wi\u00b4-gi-e relates\nto the red dawn, the beginning of the life of day. The assistant, who\nhas put red paint on the palms of his hands, spreads them out toward\nthe dawn that is reddening the eastern sky. When the A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a\nreaches the fourth line the assistant paints red the face of the\nXo\u00b4-\u1e33a. Then, as the A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a goes on to the second section\nthe assistant takes up a white, downy feather (pl. 3, _b_), taken from\nthe under covert of an eagle\u2019s tail, and holds it poised over the\nXo\u00b4-\u1e33a\u2019s head. When the twelfth line of the wi\u00b4-gi-e is reached the\nassistant quickly fastens the feather to the scalplock of the Xo\u00b4-\u1e33a.\nThis feather symbolizes one of the two white shafts of light that may\nbe seen at either side of the sun as it rises through the fading color\nof the dawn. Each of these two shafts symbolizes a never-ending life.\nThe one at the right belongs to the Ho\u207f\u00b4-ga great division and the\none at the left to the \u1e6csi\u00b4-zhu great division. At the beginning of\nthe third section of the wi\u00b4-gi-e the assistant rubs in the palms of\nhis hands a bit of buffalo fat, then holds his outspread hands poised\nover the Xo\u00b4-\u1e33a\u2019s head. When the twentieth line is reached he anoints\nthe Xo\u00b4-\u1e33a\u2019s hair with the oil, an act by which is expressed the wish\nthat the child whom the Xo\u00b4-\u1e33a represents shall always be abundantly\nsupplied with food of all kinds.\n\nAt the fourth section of the wi\u00b4-gi-e the assistant takes up a necklace\nof beads, or a narrow woven band, to which is attached a shell gorget\n(pl. 3, _a_) and holds it in readiness. When the twenty-sixth line is\nreached he puts the necklace upon the neck of the Xo\u00b4-\u1e33a so that the\ngorget hangs upon his breast. This gorget typifies the Sun, whose life\nendures forever.\n\n\n\u1e32I\u00b4-NO^N WI\u00b4-GI-E\n\n(FREE TRANSLATION)\n\n1\n\n 1. Verily, at that time and place, it has been said, in this house,\n 2. The people spake to one another, saying: With what shall the\n little ones decorate their faces, as they travel the path of\n life?\n 3. With the symbol of the god who never fails to appear at the\n beginning of day,\n 4. The little ones shall decorate their faces, as they travel the\n path of life.\n 5. When they decorate their faces with this symbol,\n 6. They shall be difficult to overcome by death, as they travel\n the path of life, O, younger brothers.\n\n2\n\n 7. Verily, at that time and place, it has been said, in this house,\n 8. They spake to one another, saying: What shall they use as a\n plume?\n 9. There is a god who never fails to appear at the beginning of day\n (the sun),\n 10. At whose right side\n 11. There stands a plume-like shaft,\n 12. Which the little ones shall use as a plume,\n 13. And they shall become difficult to overcome by death.\n 14. When the little ones use this plume,\n 15. They shall have a plume that will forever stand, as they travel\n the path of life.\n\n\n3\n\n 16. Verily, at that time and place, it has been said, in this house,\n 17. They spake to one another, saying: With what shall the little\n ones anoint their hair?\n 18. The young male buffalo\n 19. Has fat adhering to the muscle on the right side of his spine.\n 20. The little ones shall use the oil of this fat to anoint their\n hair.\n 21. When they use this fat\n 22. They shall always live to see old age, as they travel the path\n of life, O, younger brothers.\n\n\n4\n\n 23. Verily, at that time and place, it has been said, in this house,\n 24. They spake to one another, saying: What neck ornament shall they\n put upon him? (the Xo\u00b4-\u1e33a).\n 25. The mussel who sitteth upon the earth\n 26. They shall always put upon him, O, younger brothers.\n 27. The God of Day who sitteth in the heavens,\n 28. He shall bring to us,\n 29. They shall put upon him the sun as a neck ornament, O, younger\n brothers.\n 30. When they make of him (the sun) the means by which to reach old\n age,\n 31. They shall always live to see old age, as they travel the path\n of life.\n\nWA\u00b4-\u1e6cSE-\u1e6cSI AND THE \u1e6cSI\u00b4-ZHU WA-SHTA-GE GENTES\n\nAs the ceremony of decorating the Xo\u00b4-\u1e33a goes on, the No\u207f\u00b4-ho\u207f-zhi\u207f-ga\nmembers of the Wa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge gens, followed, by those of the\n\u1e6csi\u00b4-zhu Wa-shta-ge gens, go to the house of the father of the child\nto be named, and enter to take their places, those of the Wa\u00b4-\u1e6dse-\u1e6dsi\nat the east end on the south side and those of the \u1e6csi\u00b4-zhu at the\neast end on the north side. (Fig. 1.) The house then becomes the\nhome of these two gentes for the time being and for the purposes of\nthe ceremony. The Wa\u00b4-\u1e6dse-\u1e6dsi is the Peace gens of the Ho\u207f\u00b4-ga great\ntribal division, its life symbol is the water portion of the earth. The\nhereditary chief of the Ho\u207f\u00b4-ga division was chosen from this gens. The\n\u1e6csi\u00b4-zhu is the Peace gens of the \u1e6csi\u00b4-zhu great division. Its life\nsymbol is the clear blue sky. The hereditary chief of the \u1e6csi\u00b4-zhu\ngreat division was chosen from this gens.\n\n\n\u1e6cSI \u1e6cA\u00b4-P\u0323E (APPROACH TO THE HOUSE)\n\nThe purpose of the \u1e32i\u00b4-no\u207f ceremony is to prepare the Xo\u00b4-\u1e33a who\nrepresents the child to be named to approach in the prescribed manner\nthe house wherein sit the No\u207f\u00b4-ho\u207f-zhi\u207f-ga of the Wa\u00b4-\u1e6dse-\u1e6dsi and\nthe \u1e6csi\u00b4-zhu gentes, the first representing the life-giving power of\nwater and the latter the life-giving power of the sun whose abode is\nin the great blue sky. The Xo\u00b4-\u1e33a is to come to the sacred house as\na suppliant for a full and complete life, uninterrupted by diseases\nor accidents, and for an endless line of descendants. The ceremonial\napproach of the Xo\u00b4-\u1e33a to the sacred house is called \u1e6csi \u1e6ca\u00b4-p\u0323e (\u1e6csi,\nhouse; \u1e6ca\u00b4-p\u0323e, approach), as to a place of refuge.\n\n[Illustration:\n\nFIG. 1.\u2014Diagram showing places of gentes\nin the lodge. 1. \u1e6csi\u00b4-zhu Wa-shta-ge; 2. Wa-\u1e6dse-tsi Wa-shta-ge;\n3. \u1e6csi\u00b4-zhu Wa-no\u207f; 4. Ho\u207f\u00b4-ga A-hiu-\u1e6do\u207f; 5. Mi-k\u2019i\u207f\u00b4 Wa-no\u207f; 6.\nWa-\u00e7a\u00b4-be; 7. Tho\u00b4-xe; 8. O\u00b4po\u207f; 9. Ho\u00b4 I-ni-\u1e33a-shi-ga; 10. Wa-zha\u00b4-zhe\n\u00e7ka; 11. \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga; 12. I\u207f-gtho\u207f\u00b4-ga; 13. Sho\u00b4-\u1e33a]\n\nAt the close of the \u1e32i\u00b4-no\u207f ceremony the Xo\u00b4-\u1e33a wraps about his body a\nbuffalo robe, hair outside, and thus clothed in his sacerdotal attire\nhe goes out of his own house to make his processional approach to the\nsacred house, following his Sho\u00b4-\u1e33a who precedes him in the march.\nAfter the manner of all suppliants who approach Wa-\u1e33o\u207f\u00b4-da, the Xo\u00b4-\u1e33a\ncarries with him a little pipe with which to make a smoke offering\nto that mysterious power that controls all life. The Xo\u00b4-\u1e33a and the\nSho\u00b4-\u1e33a, on their solemn approach to the House of Mystery, keep a\ncertain distance apart. When they have gone some 40 or 50 paces they\nmake a pause and the Xo\u00b4-\u1e33a sings the following song, after which he\nrecites the first section of the wi\u00b4-gi-e called Wa\u00b4-\u00e7i-thu-\u00e7e Wi\u00b4-gi-e\n(Footstep Wi\u00b4-gi-e). The song precedes each of the four sections of the\nwi\u00b4-gi-e:\n\nFOOTSTEP SONG AND WI\u00b4-GI-E\n\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f stse,\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f stse he\n Wa-\u1e6dse wi\u207f u-tha-\u1e33-o\u207f stse,\n E the he wi-\u1e6da do\u207f u-tha-\u1e33i-o\u207f stse he,\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f stse.\n\n\nWI\u00b4-GI-E\n\n\n1\n\n 1. Toward what shall the little ones take their footsteps? they\n asked of one another.\n 2. It is the Male Star (the sun) who sitteth in the heavens,\n 3. Toward which the little ones shall take their footsteps\n 4. When the little ones take their footsteps toward the Male Star,\n 5. They shall always live to see old age, O, younger brothers, they\n said to one another.\n\n\n2\n\n 6. Toward what shall the little ones take their footsteps? they\n asked of one another.\n 7. It is the Female Star (the moon) who sitteth in the heavens,\n 8. Toward which the little ones shall take their footsteps.\n 9. When the little ones take their footsteps toward the Female Star,\n 10. They shall always live to see old age, O, younger brothers,\n they said to one another.\n\n\n3\n\n 11. Toward what shall the little ones take their footsteps? they\n asked of one another.\n 12. It is the Male Star (the sun) who sitteth in the heavens,\n 13. Toward which the little ones shall take their footsteps.\n 14. When the little ones take their footsteps toward the Male Star,\n 15. They shall always live to see old age, O, younger brothers, they\n said to one another.\n\n\n4\n\n 16. Toward what shall the little ones take their footsteps? they\n said to one another.\n 17. It is the Female Star (the moon) who sitteth in the heavens,\n 18. Toward which the little ones shall take their footsteps.\n 19. When the little ones take their footsteps toward the Female\n Star,\n 20. They shall always live to see old age, O, younger brothers,\n they said to one another.\n\nThe words of the processional song:\n\n Into a star you have cast yourself,\n Into my star you have cast yourself, etc.\n\nare addressed to the child upon whom is to be conferred his personal,\ngentile name, and who is to be given his place in the Puma gens into\nwhich he was born. The star referred to in the song is the sun, the\ngreatest life symbol of the Puma gens.\n\nIn the first section of the \u201cFootstep Wi\u00b4-gi-e,\u201d which the Xo\u00b4-\u1e33a\nrecites as he makes his processional approach to the House of Mystery,\nthe sun is referred to as the \u201cMale Star.\u201d The first line of the\nwi\u00b4-gi-e, \u201cToward what shall the little ones take their footsteps,\u201d\nimplies that much thought was given by the ancient No\u207f\u00b4-ho\u207f-zhi\u207f-ga to\nthe question as to the places where prayers for aid for the attainment\nof long life should be directed. The lines that follow imply that\nthe No\u207f\u00b4-ho\u207f-zhi\u207f-ga had finally arrived at the belief that if the\n\u201cLittle Ones\u201d go with their prayers to the \u201cMale Star,\u201d the sun, they\nwould find the way by which they could reach old age. The authors of\nthese peculiar rites in speaking of long life did not only mean the\nattainment of old age by the child but they also meant the continuity\nof its life by procreation.\n\nIn the second section of the wi\u00b4-gi-e the moon is referred to as the\n\u201cFemale Star.\u201d The same form that is used for the sun is also used\nfor the moon. The pairing of these two great cosmic bodies in this\nwi\u00b4-gi-e suggests a procreative relationship between the two. The last\ntwo sections of the wi\u00b4-gi-e are repetitions of the first two. These\nrepetitions are made in order to complete the mystic number four. The\nmoon, referred to in the second section as the female star, is the life\nsymbol of the Wa-\u00e7a\u00b4-be, or the Black Bear gens.\n\nWhen the Xo\u00b4-\u1e33a have finished reciting the first section of the Footstep\nWi\u00b4-gi-e, which speaks of the approach of the little ones to the sun,\nhe and the Sho\u00b4-\u1e33a continue their march. Again they pause and the\nXo\u00b4-\u1e33a recites the second section which tells of the approach of the\nlittle ones toward the moon seeking for long life. The fourth pause\nbrings them to the door of the House of Mystery, which they enter,\nfollowed by the A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a and the No\u207f\u00b4-ho\u207f-zhi\u207f-ga of the Puma\ngens who are to give their child a place in the visible universe. They\ntake their place at the east end of the lodge where sit the father and\nmother with the child. The No\u207f\u00b4-ho\u207f-zhi\u207f-ga who had been called to take\npart in the ceremony also enter and take their fixed places, those\nbelonging to the Ho\u207f\u00b4-ga great division at the south side and those of\nthe \u1e6csi\u00b4-zhu great division at the north side of the lodge. (Fig. 1.)\n\n\nTHE WA-THE\u00b4-THE CEREMONY\n\nWhen all the No\u207f\u00b4-ho\u207f-zhi\u207f-ga have become settled in their places,\naccording to gentes, the A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a proceeds with the ceremonial\nacts called Wa-the\u00b4-the, which, translated literally, means, The\nSending; that is, the sending of a fee of a blanket or other article\nof value to each, head of the gentes taking part in the child-naming\nceremony. It is understood by these ceremonial acts that the members\nof the gens to whose head is sent a fee are requested to recite the\nwi\u00b4-gi-e relating to the Life Symbol of their gens. Each article is\nreceived from the hands of the A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a by the Sho\u00b4-\u1e33a who\ndelivers it to the head of the gens for whom it is sent.\n\nWa-xthi\u00b4-zhi, who gives this child-naming ritual of his gens, the Puma,\nwhen acting as A\u00b4-\u1e33i-ho\u207f Xo\u00b4-\u1e33a, sends the fees in the following order:\n\n\u1e6csi\u00b4-zhu Wa-shta-ge: Fee, with a red downy eagle feather, symbolizing\nthe sun. The members of the gens will recite their wi\u00b4-gi-e relating\nto the life-giving power of the sun. (See 36th Ann. Rept. Bur. Amer.\nEthn., p. 124, lines 1 to 177.)\n\nWa-\u00e7a\u00b4-be: Fee; will recite the Zha\u00b4-zhe \u1e32i-\u1e6do\u207f Wi\u00b4-gi-e, Name Wi\u00b4-gi-e\nof the gens. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 228, lines 238\nto 304.) The Wa-\u00e7a\u00b4-be and the I\u207f-gtho\u207f\u00b4-ga gentes are closely related\nand one acts as Sho\u00b4-\u1e33a for the other in their ceremonies of initiation\ninto the mysteries of the tribal rites.\n\n\u1e6csi\u00b4-zhu Wa-no\u207f: Fee; will recite their wi\u00b4-gi-e relating to the\nlife-giving power of the sun, their life symbol. (See 36th Ann. Rept.\nBur. Amer. Ethn., p. 118, lines 1 to 36.)\n\nHo\u207f\u00b4-ga A-hiu-\u1e6do\u207f: Fee; will recite wi\u00b4-gi-e relating to the mottled\neagle, the \u201cstainless\u201d bird that led the people down from the sky to\nthe earth. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 177 to\n311.)\n\nMi-k\u2019i\u207f\u00b4 Wa-no\u207f: Fee; the members of this gens will recite their\nwi\u00b4-gi-e relating to the moon and all the stars and to their power to\naid the \u201clittle ones\u201d to reach old age. (See 36th Ann. Rept. Bur. Amer.\nEthn., p. 122, lines 1 to 44.)\n\nO\u00b4-po\u207f: Fee; the members of the gens will recite the Wa-dsu-\u1e6da\nI-hi-tho\u207f-be Wi\u00b4-gi-e which tells of the various places of the earth\nwhere the little ones may find the animals on which to live. (See 36th\nAnn. Rept. Bur. Amer. Ethn., p. 112, lines 1 to 109.)\n\nTho\u00b4-xe: Fee; some grains of maize are also sent. The members of this\ngens will recite the wi\u00b4-gi-e relating to the bringing of the maize to\nthe people by a buffalo bull, and to his offer to aid the little ones\nto reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 280, lines\n83 to 110; also p. 134, lines 1 to 162.)\n\nWa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge: Fee, with cedar fronds. Members of this gens\nwill recite their wi\u00b4-gi-e relating to the red cedar, an evergreen tree\nwhich has power to resist death, and to its offer to aid the little\nones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 95,\nlines 1 to 34.)\n\nHo\u00b4 I-ni-\u1e33a-shi-ga: Fee, with a kettle of water. The members of this\ngens will recite their wi\u00b4-gi-e relating to the everflowing water\nwhich, has power to help the little ones to reach old age. These are\nthe Fish people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 98, lines 1\nto 35.)\n\nWa-zha\u00b4-zhe \u00e7ka: Fee, with a mussel shell. The mussel is the life\nsymbol of this gens. The members of the gens will recite their wi\u00b4-gi-e\nrelating to the power of the mussel to resist death, and to its consent\nto aid the little ones to reach old age. The Wa-zha\u00b4-zhe \u00e7ka are a\nwater people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 94, lines 1 to\n29.)\n\n\u1e6ca I-ni-\u1e33a-shi-ga, the Deer People: Only a fee is sent to them. The\nmembers will recite their Wa-dsu\u00b4-\u1e6da I-hi-tho\u207f-be Wi\u00b4-gi-e, which\ntells of the various places of the earth where the deer will reveal\nthemselves to the little ones to give them help to reach old age. (See\n36th Ann. Rept. Bur. Amer. Ethn., p. 97, lines 44 to 103.)\n\nWhen the Sho\u00b4-\u1e33a had delivered the last fee every No\u207f\u00b4-ho\u207f-zhi\u207f-ga who\nknows his wi\u00b4-gi-e begins to recite it in a loud voice. None of the\nwi\u00b4-gi-es are alike and none of the members of a gens recite in unison,\nconsequently there would be a volume of sounds most bewildering to the\nuninitiated.\n\n\nZHA\u00b4-ZHE \u1e32I-\u1e6cO\u207f WI\u00b4-GI-E\n\nThe wi\u00b4-gi-e recited by the members of the I\u207f-gtho\u207f\u00b4-ga gens at this\ntime is called Zha\u00b4-zhe \u1e32i-\u1e6do\u207f Wi\u00b4-gi-e, freely translated, the Name\nWi\u00b4-gi-e. It is in three parts. The first, which includes sections 1 to\n8, is called Zha\u00b4-zhe \u1e32i-\u1e6do\u207f, the taking of names; the second, which\nincludes sections 9 and 10, is called U\u00b4-no\u207f U-tha-ge, the telling of\nthe means by which to reach old age; the third, which includes sections\n11 and 12, is called U\u00b4-no\u207f-bthe U-gi-dse, the story of the search for\nthe life-giving foods.\n\n\nNAME-TAKING WI\u00b4-GI-E\n\n(FREE TRANSLATION)\n\n\n1\n\n 1. Verily, at that time and place, it has been said, in this house,\n 2. The Ho\u207f\u00b4-ga, a people who possess seven fireplaces\n 3. Spake to one another, saying: O, younger brothers,\n 4. The little ones have become persons,\n 5. Should not the little ones go below to become a people? they said\n to one another.\n 6. Then, at that very time,\n 7. They said: There are four great gods\n 8. To whom we shall appeal for aid.\n 9. Verily at that time,\n 10. They spake to the god of day (the sun) saying:\n 11. O, my grandfather,\n 12. Our little ones have become persons,\n 13. Should they not go below (to the earth) to become a people?\n 14. At that very time\n 15. The god of day replied: You say the little ones should go below\n to become a people,\n 16. When the little ones go below to become a people,\n 17. They shall always live to see old age, as they travel the path\n of life.\n\n\n2\n\n 18. Verily, at that time and place, it has been said, in this house,\n 19. They said: The little ones shall go below to become a people.\n 20. Then again they spake to the god of day, saying: The little ones\n have no names, O, grandfather.\n 21. The god of day replied: O, little ones,\n 22. You say your little ones have no names,\n 23. Your little ones shall be named after me,\n 24. Mi\u00b4-wa-ga-xe, Child-of-the-sun,\n 25. The little ones shall take, as they travel the path of life.\n 26. When they take this for a personal name,\n 27. They shall always live to see old age, as they travel the path\n of life.\n\n\n3\n\n 28. What shall the little ones take for a personal name? it has been\n said,\n 29. Mo\u207f-\u00e7i\u00b4-tse-xi, Sacred-arrowshaft,\n 30. The little ones shall take for a name, as they travel the path\n of life.\n 31. When they take this for a personal name,\n 32. They shall always live to see old age, as they travel the path\n of life.\n\n\n4\n\n 33. What shall the little ones take for a personal name?\n 34. I\u00b4-e-\u00e7ka-wa-the, Giver-of-clear-speech\n 35. The little ones shall take for a name, as they travel the path\n of life.\n 36. When they take this for a personal name,\n 37. They shall always live to see old age, as they travel the path\n of life.\n\n\n5\n\n 38. What shall the little ones take for a personal name?\n 39. Mo\u207f-zho\u207f\u00b4-op-she-wi\u207f, Woman-who-travels-over-the-earth,\n 40. The little ones shall take for a name, as they travel the path\n of life.\n 41. When they take this for a personal name,\n 42. They shall always live to see old age, as they travel the path\n of life.\n\n\n6\n\n 43. What shall they take for a personal name?\n 44. Mo\u207f\u00b4-ga-xe, Arrow-maker,\n 45. The little ones shall take for a name, as they travel the path\n of life.\n 46. When they take this for a personal name,\n 47. They shall always live to see old age, as they travel the path\n of life.\n\n\n7\n\n 48. What shall the little ones take for a personal name?\n 49. No\u207f\u00b4-mi-tse-xi, Beloved-child-of-the-sun,\n 50. The little ones shall take for a name, as they travel the path\n of life.\n 51. When they take this for a personal name,\n 52. They shall always live to see old age, as they travel the path\n of life.\n\n\n8\n\n 53. What shall the little ones take for a personal name?\n 54. I\u207f-shta\u00b4-sha-be, Dark-eyes,\n 55. The little ones shall take for a name, as they travel the path\n of life.\n 56. When, they take this for a personal name,\n 57. They shall always live to see old age, as they travel the path\n of life.\n\n\n9\n\n 58. Verily, at that time and place, it has been said, in this house,\n 59. They spake to one another, saying: O, younger brothers,\n 60. The little ones have nothing of which to make their bodies,\n 61. They went forth with hurrying footsteps,\n 62. To the soft stone that sitteth upon the earth.\n 63. Verily, at that time,\n 64. They spake to him, saying: O, my grandfather,\n 65. The little ones have nothing of which to make their bodies.\n 66. The soft stone replied: O, little ones,\n 67. You say your little ones have nothing of which to make their\n bodies.\n 68. The little ones shall make of me their bodies.\n 69. Verily, at that time and place,\n 70. He spake further, saying: When the little ones become ill and\n fretful,\n 71. They shall cling to me as one who can produce the heat by which\n they can be purified.\n\n\n10\n\n 72. Verily, at that time and place, it has been said, in this house,\n 73. They spake to one another, saying: Give heed, my younger\n brothers,\n 74. You will go forth to make further search,\n 75. Then, even as these words were spoken, they hastened\n 76. To the friable stone,\n 77. And, standing close to him,\n 78. Spake, saying: O, grandfather, the little ones have nothing of\n which to make their bodies.\n 79. The friable stone replied: O, my little ones,\n 80. You say the little ones have nothing of which to make their\n bodies.\n 81. The little ones shall make of me their bodies.\n 82. When they make of me their bodies,\n 83. They shall cling to me as one who can produce the heat by which\n their bodies can be purified.\n\n\n11\n\n 84. Verily, at that time and place, it has been said, in this house,\n 85. They spake to one another, saying: O, younger brothers,\n 86. The little ones have nothing which they can use for food at all\n times,\n 87. You will go and search for such food as they can use for all\n time.\n 88. A younger brother hastened\n 89. To the very center of a lake,\n 90. Where lay the root of the tse\u00b4-wa-the (_Nelumbo lutea_).\n 91. He hastened home with the root,\n 92. And spake, saying: O, elder brothers, how will this serve for\n food?\n 93. The elder brothers hastened to try the taste of the root,\n 94. Like milk the juice squirted in their mouths,\n 95. And they said to one another: O, younger brothers,\n 96. This will serve as food for the little ones.\n 97. When the little ones make use of this plant as food,\n 98. They shall always live to see old age, as they travel the path\n of life.\n\n\n12\n\n 99. There lacks one more, O, younger brothers, they said to one\n another.\n 100. You will go forth and make further search.\n 101. Even as these words were spoken,\n 102. One hastened to the farther borders of the lake,\n 103. Where sat the do (_Apios apios_).\n 104. Close to it he stood,\n 105. Then he hastened home, carrying the plant with him.\n 106. Standing before his brothers, he spake, saying: O, elder\n brothers,\n 107. How will this serve for food?\n 108. They replied: O, younger brother,\n 109. That is the very object for which you have been searching.\n 110. The elder brothers hastened to try the taste of the root,\n 111. Like milk the juice squirted in their mouths.\n 112. Then they spake, saying: The little ones shall use this plant\n for food.\n 113. When the little ones use this plant for food,\n 114. They shall always live to see old age.\n 115. It shall make their limbs to stretch in growth, as they travel\n the path of life.\n\nWhen Wa-xthi\u00b4-zhi made up his mind to give a description of the\nChild-naming Ritual of his own gens, the Puma, he did not hesitate to\nrecite the wi\u00b4-gi-es and to tell of the ceremonial forms that accompany\nthe entire ritual. But when asked to recite the wi\u00b4-gi-es of the 11\ngentes who were summoned to take part in the ceremony of conferring\na name upon a Puma child he declined to give them, although he knew\nall of them, for the reason that they were not his to give. He had\nnot obtained from any of these gentes the right to transfer them to\nstrangers or to members of other gentes.\n\nIt so happened that when Wa-xthi\u00b4-zhi was describing the Child-naming\nRitual of his own gens, which he had a perfect right to do, Wa-sho\u00b4-she\n(pl. 4), a member of the Ho\u207f\u00b4-ga A-hiu-\u1e6do\u207f gens, was present. This man,\nwhen asked if he would be willing to give the U\u00b4-no\u207f Wi\u00b4-gi-e (Old-age\nWi\u00b4-gi-e) of his gens for a fee, promptly replied that he would. He had\nobtained by purchase from his father the wi\u00b4-gi-e and so had acquired\nthe right to transfer it to anybody, but the transfer must always be\nmade for a fee. The fee was provided and Wa-sho\u00b4-she sat down and\nrecorded the Old-age Wi\u00b4-gi-e of his own gens, the Ho\u207f\u00b4-ga A-hiu-\u1e6do\u207f.\nThis name refers to the \u201cStainless Bird,\u201d the mottled eagle, who\nconducted the Ho\u207f\u00b4-ga people to earth from mid-heaven. (See 36th Ann.\nRept. Bur. Amer. Ethn., p. 162, lines 177 to 199.)\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 3\n\nSHELL GORGET AND DOWNY PLUME (LIFE SYMBOLS)]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 3\n\nWA-SHO\u00b4-SHE (HO^N\u00b4-GA A-HIU-TO^N (EAGLE) GENS)]\n\nThe first seven lines of the wi\u00b4-gi-e refer back to the time when \u201cthe\nHo\u207f\u00b4-ga who possess seven fireplaces\u201d chose for one of their life\nsymbols the \u201cStainless Bird,\u201d the mottled eagle. The people who are\nhere spoken of as the Ho\u207f\u00b4-ga having seven fireplaces are those who\ncompose the seven gentile groups that represent the land portion of the\nearth in the two great tribal divisions symbolizing the cosmos. These\nseven gentile groups (seven fireplaces) are, as given by Black-dog.\n(See 36th Ann. Rept. Bur. Amer. Ethn., pp. 52-53.)\n\n 1. Wa-\u00e7a\u00b4-be-\u1e6do\u207f, They-who-own-the-black-bear.\n 2. I\u207f-gtho\u207f\u00b4-ga, Puma.\n 3. O-po\u207f, Elk.\n 4. Mo\u207f-i\u207f-\u1e33a-ga-xe, Makers-of-the-earth.\n 5. Ho\u207f\u00b4-ga gthe-zhe, The-mottled-sacred-one.\n 6. Xu-tha\u00b4, Eagle (the adult golden eagle).\n 7. Ho\u207f\u00b4-ga zhi\u207f-ga, The-little-sacred-one.\n\nWhen the \u201cHo\u207f\u00b4-ga, a people who possess seven fireplaces\u201d went to the\n\u201cStainless Bird\u201d and said to him (lines 5, 6, and 7): \u201cThe little ones\nhave nothing of which to make their bodies,\u201d meaning that they have no\nsymbol for the long life which they crave, he replied in the words as\ngiven in the wi\u00b4-gi-e, from line 10 to the end:\n\n\nOLD-AGE WI\u00b4-GI-E\n\nFREE TRANSLATION\n\n 1. Verily, at that time and place, it has been said, in this house,\n 2. The Ho\u207f\u00b4-ga, a people who possess seven fireplaces,\n 3. Spake to one another, saying: Lo, we have nothing of which to\n make our bodies.\n 4. Then, at that very time,\n 5. They spake to the bird that has no stains (evil disposition),\n 6. Saying: O, grandfather,\n 7. The little ones have nothing of which to make their bodies.\n 8. Then, at that very time,\n 9. The bird that has no stains (evil disposition)\n 10. Spake, saying: When the little ones make of me their bodies,\n 11. They shall always live to see old age, as they travel the path\n of life.\n 12. Again the bird spake:\n 13. Behold my toes that are gathered together in folds,\n 14. Which I have made to be the sign of my old age.\n 15. When the little ones make of me the means of reaching old age,\n 16. They shall always live to see old age, as they travel the path\n of life.\n 17. Behold, also, the wrinkles upon my shins,\n 18. Which I have made to be the sign of my old age.\n 19. When the little ones make of me the means of reaching old age,\n 20. They shall always live to see old age, as they travel the path\n of life.\n 21. The bird that has no stain\n 22. Again spake, saying: Behold the wrinkles upon my knees,\n 23. Which I have made to be the sign of my old age.\n 24. When the little ones make of me the means of reaching old age,\n 25. They shall always live to see old age, as they travel the path\n of life.\n 26. Behold the flaccid muscles of my inner thigh,\n 27. Which I have made to be the sign of my old age.\n 28. When the little ones make of me the means of reaching old age,\n 29. They shall always live to see old age, as they travel the path\n of life.\n 30. Behold the muscles of my breast, gathered together as in a fold,\n 31. Which I have made to be the sign of my old age.\n 32. When the little ones make of me the means of reaching old age,\n 33. They shall always live to see old age, as they travel the path\n of life.\n 34. Behold the flaccid muscles of my arms,\n 35. Which I have made to be the sign of my old age.\n 36. When the little ones make of me the means of reaching old age,\n 37. They shall always live to see old age, as they travel the path\n of life.\n 38. Behold the bend of my shoulders,\n 39. Which I have made to be the sign of my old age.\n 40. When the little ones make of me the means of reaching old age,\n 41. They shall always live to see their shoulders bent with age, as\n they travel the path of life.\n 42. Behold the flaccid muscles of my throat,\n 43. Which I have made to be the sign of my old age.\n 44. When the little ones make of me the means of reaching old age,\n 45. They shall always live to see old age, as they travel the path\n of life.\n 46. Behold the folds in the corners of my eyelids,\n 47. Which I have made to be the signs of my old age.\n 48. When the little ones make of me the means of reaching old age,\n 49. They shall always live to see the corners of their eyelids\n folded with age, as they travel the path of life.\n 50. Behold my eyelids that are gathered into folds,\n 51. Which I have made to be the signs of my old age.\n 52. When the little ones make of me the means of reaching old age,\n 53. They shall always live to see their eyelids gathered into folds\n with age, as they travel the path of life.\n 54. Behold the hair on the crown of my head, now grown thin,\n 55. Which I have made to be the sign of my old age.\n 56. When the little ones make of me the means of reaching old age,\n 57. They shall always live to see the hair on the crown of their\n heads grown thin with age, as they travel the path of life.\n\n\nWI\u00b4-GI-E OF THE WA\u00b4-\u1e6cSE-\u1e6cSI GENS\n\nAt the close of the recital of the wi\u00b4-gi-es by all the\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga, the Sho\u00b4-\u1e33a places before the head of the \u1e6csi\u00b4-zhu\nWa-shta-ge gens a bowl of water into which had been put fronds of the\nred cedar. The red cedar and the water are the life symbols of the\nWa\u00b4-\u1e6dse-\u1e6dsi, the people who came to earth from the stars. The following\nis an epitome of their wi\u00b4-gi-e:\n\n I am a person who is fit for use as a symbol,\n Behold the female red cedar,\n Verily, I am a person who has made of that tree his body.\n When the little ones make of me their bodies,\n They shall always live to see old age.\n Behold the male red cedar,\n The little ones shall always use this tree as a symbol.\n When the little ones use it for a symbol,\n They shall always live to see old age.\n Behold these waters,\n That we shall make to be companions to the tree.\n When the little ones make use of these waters\n As the means of reaching old age,\n They shall always live to see old age.\n\n \u2014(See 36th Ann. Rept. Bur. Amer. Ethn., p. 95.)\n\n\nWI\u00b4-GI-E OF THE BOW PEOPLE\n\nThe E-no\u207f\u00b4 Mi\u207f-dse-\u1e6do\u207f, a people who belong to the same great tribal\ndivision as the Wa\u00b4-\u1e6dse-\u1e6dsi, use a similar wi\u00b4-gi-e, which is as\nfollows:\n\n I am a person who is fitted for use as a symbol.\n Verily, in the midst of the rushing waters\n Abides my being.\n Verily, I am a person who has made of the waters his body.\n Behold the right side of the river,\n Of which I have made the right side of my body.\n When the little ones make of me their bodies\n And use the right side of the river\n To make their bodies,\n The right side of their bodies shall be free from all causes of\n death.\n\n Behold the left side of the river,\n Of which I have made the left side of my body.\n When the little ones also make of it the left side of their bodies,\n The left side of their bodies shall always be free from all causes\n of death.\n\n Behold the channel of the river,\n Of which I have made the hollow of my body.\n When the little ones make of me their bodies,\n The hollow of their bodies shall always be free from all causes of\n death.\n\nA bowl of shelled corn, the life symbol of the Tho\u00b4-xe gens, was also\nplaced before the head of the \u1e6csi\u00b4-zhu Wa-shta-ge gens. (For the Maize\nWi\u00b4-gi-e of the Tho\u00b4-xe gens, see 36th Ann. Rept. Bur. Amer. Ethn., p.\n135, lines 57 to 113; also p. 277, lines 83 to 110.)\n\nWhen the bowls of water and cedar fronds and shelled corn are placed\nbefore the \u1e6csi\u00b4-zhu Wa-shta-ge, the Sho\u00b4-\u1e33a puts in his arms the child\nto be blessed and named. The head of the \u1e6csi\u00b4-zhu Wa-shta-ge gens then\npasses the tips of the fingers of his right hand over the bowl of water\nand cedar fronds, and the bowl of the life-giving corn, then touches\nwith the tips of his fingers the lips, head, arms and body of the\nchild. The two bowls and the child are then passed on to the head of\nthe Wa\u00b4-\u1e6dse-\u1e6dsi Wa-shta-ge gens, who goes through the same motions with\nthe child. The child and the two bowls are then passed on to the heads\nof each of the other gentes who make the same motions over the child as\nwere made by the heads of the first two gentes.\n\nThese ceremonial acts performed by the heads of the gentes officiating,\nby which the child is brought into touch with the ever-flowing waters,\nthe red cedar, an everlasting tree, and the life-giving corn, are\nsupplicatory acts by which the aid of Wa-\u1e33o\u207f\u00b4-da is sought for the\nchild who is to go forth to take part in the great life activities. Not\nonly is the attainment of old age desired for the child but also the\ncontinuity of its life by a never-ending line of descendants.\n\nAt the close of these ceremonial acts a sacred gentile name is\nconferred upon the child without further ceremony. If, however, there\nare two or more names to choose from, as is the case in some of the\ngentes, the mother of the child has the privilege of making a choice\nfrom two or three names. This privilege is given by the Xo\u00b4-\u1e33a, who\noffers to the mother two small sticks prepared for this purpose, each\nof which represents a name mentioned in the origin ritual of the gens\nnaming the child. The mother usually chooses the stick representing the\nname which to her has the greater religious significance and is the\nmost euphonious.\n\n\nEARTH NAMES AND WI\u00b4-GI-ES\n\nIt was stated (see p. 33) that earth names as well as sky names were\nused by both the I\u207f-gtho\u207f\u00b4-ga and the Wa-\u00e7a\u00b4-be gentes as distinctive\nbirth names for their children.\n\nIn the course of a conversation concerning the gentile names,\nclassed as sky and earth names, Wa-xthi\u00b4-zhi, of the Puma gens,\nremarked that: When the Ho\u207f\u00b4-ga people were coming from the sky\nto the earth they chose two persons (gentes) to act as official\nmessengers. One of these persons was called Ho\u207f\u00b4-ga Wa\u00b4-\u1e6dse-gi-\u1e6dsi,\nThe-sacred-one-from-the-stars, and the other Ho\u207f\u00b4-ga Wa-\u1e6dse-ga-wa,\nThe-sacred-radiant-star. These messengers were expected to find some\nway of dispersing the waters that submerged the earth and of exposing\nthe ground beneath so as to make it habitable for all living creatures.\n\nWa\u00b4-\u1e6dse-gi-\u1e6dsi and Wa\u00b4-\u1e6dse-ga-wa, the two messengers, found on the\nstill waters the water spider, the water beetle, the white leech, and\nthe dark leech, of whom they asked for aid which they could not give,\nbut promised to help the people to reach old age. (See 36th Ann. Rept.\nBur. Amer. Ethn., p. 163, lines 200 to 273.) The two messengers went\non and they met O\u00b4-po\u207f-\u1e6do\u207f-ga, the Great Elk, and appealed to him\nfor aid. The Great Elk threw himself upon the waters four times and\nsplashed about until the ground was exposed and ready to receive men\nand animals. He then called to the four corners of the earth for the\nlife-giving winds to come. Next he threw himself upon the ground and\nrolled about; then, as he arose, the hairs of his body clung to the\nsoil and became the grasses of the earth. (See 36th Ann. Rept. Bur.\nAmer. Ethn., pp. 165-167, lines 274 to 354.)\n\nThe two messengers then led the people over the dry land of the\nearth, when suddenly Ho\u207f\u00b4-ga Wa\u00b4-\u1e6dse-gi-\u1e6dsi, The-one-from-the-stars,\ncame upon I\u207f-gtho\u207f\u00b4-ga, the Puma. The messenger then changed his\nname from Wa\u00b4-\u1e6dse-gi-\u1e6dsi to I\u207f-gtho\u207f\u00b4-ga. In like manner the Ho\u207f\u00b4-ga\nWa\u00b4-\u1e6dse-ga-wa, the Radiant Star, came upon Wa-\u00e7a\u00b4-be, the Black Bear.\nThe Radiant Star then changed his name from Wa\u00b4-\u1e6dse-ga-wa to Wa-\u00e7a\u00b4-be,\nthe Black Bear.\n\nThese were the first earth names of the two related gentes, the\nI\u207f-gtho\u207f\u00b4-ga and the Wa-\u00e7a\u00b4-be. Wa-xthi\u00b4-zhi mentioned several other\npersonal earth names of these two gentes but he suggested that the\nparts of the rituals given by himself and Wa-\u1e6dse\u00b4-mo\u207f-i\u207f (pl. 5), in\nwhich are mentioned the earth names, be referred to as authoritative,\nand so the following paraphrases of those parts of the rituals are here\ngiven.\n\n\nEARTH NAME WI\u00b4-GI-ES\n\n(WA-XTHI\u00b4-ZHI)\n\n The people spake to one another, saying: The little ones have\n nothing to use as a symbol of courage.\n Then, at that very time,\n The Ho\u207f\u00b4-ga Wa\u00b4-\u1e6dse-ga-wa (Ho\u207f\u00b4-ga-radiant-star),\n Went forth with hurried footsteps\n To the I\u207f-gtho\u207f\u00b4-ga do-ga, (male puma),\n With whom he stood face to face and spake,\n Saying: The little ones have nothing to use as a symbol of courage,\n O, grandfather.\n The Male puma replied: I am a person whom the little ones may use as\n a symbol of courage.\n The brothers spake in low tones,\n Saying: He is a puma, O, younger brothers,\n Let us take personal names from him;\n I\u207f-gtho\u207f\u00b4-ga-\u1e6do\u207f\u00b4-ga, the Great-puma,\n Shall be our name, O, younger brothers;\n I\u207f-gtho\u207f\u00b4-ga-zhi\u207f-ga, the Young-puma,\n Shall be our names, as we travel the path of life.\n\n The Ho\u207f\u00b4-ga Wa\u00b4-\u1e6dse-ga-wa, Radiant-star,\n Went forth with hurried footsteps,\n To the Wa-\u00e7a\u00b4-be, the Black-bear that is without blemish,\n Who stood as in a flame of fire.\n The Radiant-star spake to him, saying: The little ones have nothing\n to use as a symbol of their courage.\n Wa-\u00e7a\u00b4-be replied: I am a person whom the little ones may use as a\n symbol of their courage.\n The brothers spake to one another, saying: He is a black bear!\n He is very dark in color!\n Let us take from him personal names.\n Sha\u00b4-be-\u1e6dsi-gthe, the Dark-one,\n Shall be our name henceforth, as we travel the path of life.\n You have found the Dark-one, O, younger brothers,\n Sha\u00b4-be-i-the, Finder-of-the-dark-one,\n Shall be our name, henceforth, as we travel the path of life.\n Look you, O, younger brothers, they said to one another,\n The little ones have nothing to use as a symbol of courage.\n Then they went forth in a body to an open prairie,\n Where sat Mi\u00b4-xa-\u00e7ka, the Great-white-swan.\n Face to face they stood with him and spake,\n Saying: The little ones have nothing to use as a symbol of courage,\n O, grandfather.\n The brothers spake in low tones, saying: O, younger brothers,\n We shall take from him personal names.\n How white he is! the younger ones exclaimed,\n He is a bird,\n A white swan.\n Mi\u00b4-xa-\u00e7ka, the White-swan,\n Shall be our name, O, younger brothers.\n How white he is! they again exclaimed,\n Wa-zhi\u207f\u00b4-\u00e7ka, the White-bird, shall also\n Be our name, O, younger brothers.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., pp. 194-195, lines 1063 to\n 1115.)\n\nEarth names mentioned in the origin wi\u00b4-gi-e given, by Wa-\u1e6dse\u00b4-mo\u207f-i\u207f.\n\n\nWI\u00b4-GI-E OF THE WA\u00b4\u1e6cSE-GI-\u1e6cSI\n\nHE-WHO-CAME-FROM-THE-STARS\n\n What said they? it has been said, in this house,\n The people spake, saying: O, younger brothers,\n We are a people who give no mercy to the foe.\n Then they spake to the one (gens) who had made of the Puma his body,\n Saying: O, younger brother.\n Hardly were these words spoken when the Puma hastened forth.\n After a time the people said: There are signs that our brother is\n returning.\n Then some of the brothers ran to meet him.\n\n To their inquiry the Puma replied: O, elder brothers,\n Yonder stands a man,\n Verily, a man whose appearance inspires fear,\n A man who is like us in form.\n The people spake, saying: O, younger brother,\n We are a people who show no mercy to the foe.\n Whoever this man may be,\n We shall send him to the abode of spirits,\n We shall make him to lie low.\n\n Then toward the man they hastened:\n They made one ceremonial pause.\n At the fourth pause,\n The Puma exclaimed: There he stands!\n It is well, the people replied,\n We shall send him to the abode of spirits.\n Then, at that very time,\n The stranger spake, saying:\n I am a sacred man, O, elder brothers.\n\n The Puma spake, saying:\n He speaks clearly our language!\n I am Ho\u207f\u00b4-ga Wa\u00b4-\u1e6dse-gi-\u1e6dsi, a sacred person come from the stars,\n the stranger continued.\n I am Zhi\u207f-ga\u00b4-ga-hi-ge,[1] The-young-chief;\n I am Wa\u00b4-\u1e6dse-ga-hi-ge, The-star-chief;\n I am Wa\u00b4-\u1e6dse-ga-wa, The-star-radiant;\n I am Wa\u00b4-\u1e6dse-mo\u207f-i\u207f, The-traveling-star.\n\n That pleases us! the people exclaimed.\n Zhi\u207f-ga\u00b4-ga-hi-ge, The-young-chief, the stranger went on,\n Shall be your name, as you travel the path of life;\n Wa\u00b4-\u1e6dse-ga-wa, The-star-radiant,\n Shall also be your name, as you travel the path of life.\n I have done much to make you contented and happy.\n We are pleased! the people exclaimed,\n We shall henceforth put away all anger and hatred,\n We shall accept the names thus offered us.\n Zhi\u207f-ga\u00b4-ga-hi-ge, The-young-chief,\n Shall be our name,\n Wa\u00b4-\u1e6dse-ga-wa, The-star-radiant,\n Shall be our name.\n I\u00b4-e-\u00e7ka-wa-the, He-speaks-clearly,\n We shall also take as a name in his honor,\n P\u0323a\u00b4-thi\u207f-ho\u207f-ga, The-sacred-stranger,\n We shall also take as a name in his honor.\n\n[1] The name Zhin-ga\u00b4-ga-hi-ge is still used in the \u1e6ca-p\u0323a\u00b4 gens of the\nOmaha, a cognate tribe.\n\nMi\u00b4-xa-\u00e7ka, the white swan from whom personal names were taken, as\nmentioned in the following wi\u00b4-gi-e given by Wa-\u1e6dse\u00b4-mo\u207f-i\u207f, is a\nwarrior symbol. The black color on its feet and on the tip of its nose\ntypifies the fire that knows no mercy. The standards (crooks), which\nwere carried by an Osage war party (pl. 6, _a_), typify the neck of the\nwhite swan.\n\n\nMI\u00b4-XA-\u00c7KA, THE WHITE SWAN\n\n The people spake to one another, saying:\n We have nothing of which to make a symbol (war standard).\n They spake to the Puma (gens), saying:\n Go thou and make search (for materials).\n Even as these words were spoken the Puma went forth to search.\n\n In time he hastened homeward,\n And, standing before the elder brothers, he spake, saying:\n O, elder brothers, what appears to be an animal,\n Is in yonder place.\n Make haste! the people said to one another,\n We shall send him to the abode of spirits.\n Verily, we are a people who give no mercy to the foe.\n\n They made one ceremonial pause,\n The fourth pause brought them close to the place.\n Then the Puma spake, saying: There he stands! O, elder brothers.\n An elder brother pointed with his index finger at the bird,\n And it fell to the ground in death, its feathers strewing the earth.\n They gathered around the fallen bird and stood.\n\n Then one spake, saying: It is a swan! O, elder brothers,\n A white swan!\n Even from its white plumage\n We shall take personal names,\n Mi\u00b4-xa-\u00e7ka, White-swan,\n Wa-zhi\u207f\u00b4-ga-\u00e7ka, White-bird,\n And Mo\u207f\u00b4-sho\u207f-\u00e7ka, White-feathers,\n The little ones shall be named, as they travel the path of life.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., pp. 228-231, lines 238\n to 358.)\n\nThe earth names given by Wa-xthi\u00b4-zhi, of the I\u207f-gtho\u207f\u00b4-ga (Puma) gens,\nin his wi\u00b4-gi-es are as follows:\n\n 1. I\u207f-gtho\u207f\u00b4-ga-\u1e6do\u207f-ga, the Great-puma.\n 2. In\u207f-g\u1e6dho\u207f\u00b4-ga-zhi\u207f-ga, the Young-puma.\n 3. Sha\u00b4-be-\u1e6dsi-gthe, the Dark-one.\n 4. Sha\u00b4-be-i-the, Finder-of-the-dark-one.\n 5. Mi\u00b4-xa-\u00e7ka, the White-swan.\n 6. Wa-zhi\u207f\u00b4-\u00e7ka, the White-bird.\n\nThe earth names given by Wa-\u1e6dse\u00b4-mo\u207f-i\u207f of the Wa-\u00e7a\u00b4-be (Black Bear)\ngens in his wi\u00b4-gi-es:\n\n 1. Wa\u00b4-\u1e6dse-gi-\u1e6dsi, He-who-came-from-the-stars.\n 2. Zhi\u207f-ga\u00b4-ga-hi-ge, Young-chief.\n 3. Wa\u00b4-\u1e6dse-ga-hi-ge, Star-chief.\n 4. Wa-\u1e6dse\u00b4-ga-wa, Star-radiant.\n 5. Wa-\u1e6dse\u00b4-mo\u207f-i\u207f, Traveling-star.\n 6. I\u00b4-e-\u00e7ka-wa-the, He-speaks-clearly.\n 7. P\u0323a\u00b4-thi\u207f-ho\u207f-ga, The-sacred-stranger.\n 8. Mi\u00b4-xa-\u00e7ka, White-swan.\n 9. Wa-zhi\u207f\u00b4-ga-\u00e7ka, White-bird.\n 10. Mo\u207f-sho\u207f-\u00e7ka, White-feather.\n\nThe following earth names, not specifically mentioned by Wa-xthi\u00b4-zhi,\nalso appear in the wi\u00b4-gi-es recorded by himself and by Wa-\u1e6dse\u00b4-mo\u207f-i\u207f.\nThese names are also regarded as sacred and are ceremonially bestowed\nupon the children of the Puma and Black Bear gentes:\n\n\nWA-XTHI\u00b4-ZHI\n\n1. Mo\u207f\u00b4-hi\u207f-\u00e7i-i-ba-btho-ga, Round-handled-knife. (36th Ann. Rept. Bur.\nAmer. Ethn., p. 206, line 1399.)\n\n2. Mon\u207f\u00b4-hi\u207f-ho\u207f-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. Ethn.,\np. 207, line 1424.)\n\n3. Mo\u207f-hi\u207f-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.\n208, line 1439.)\n\n4. The fourth name given by Wa-xthi\u00b4-zhi (No\u207f-be\u00b4-wa-ko\u207f-da,\nMysterious-hand) does not appear in any of the wi\u00b4-gi-es given either\nby himself or by Wa-\u1e6dse\u00b4-mo\u207f-i\u207f. However, the Mysterious-hand is spoken\nof by both of these men in their conversations concerning the rites,\nand is referred to in some of the wi\u00b4-gi-es. (See 36th Ann. Rept.,\np. 230, lines 323 to 340.) The story of the Mysterious-hand, as told\ncolloquially, is that when the people came from the sky to the earth\nthey had no weapons, but they killed animals by moistening the index\nfinger of the right hand with saliva and pointing it at them. This name\nis also bestowed ceremonially.\n\n\nWA-\u1e6cSE\u00b4-MO^N-I^N\n\n1. Mi\u207f\u00b4-\u1e6dse-xi, Sacred-robe. (36th Ann. Rept. Bur. Amer. Ethn., p. 235,\nline 510.)\n\n2. No\u207f\u00b4-\u1e33a-dsi-wi\u207f, Spine-woman. (36th Ann. Rept. Bur. Amer. Ethn., p.\n235, line 512.)\n\n3. \u1e6cse\u00b4-p\u0323a\u00b4-ga-xe, Buffalo-head-maker. (36th Ann. Rept. Bur. Amer.\nEthn., p. 235, line 518.)\n\n4. Mo\u207f\u00b4-hi\u207f-zhu-dse, Red-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.\n237, line 573.)\n\n5. Mo\u207f\u00b4-hi\u207f-ho\u207f-ga, Sacred-knife. (36th Ann. Rept. Bur. Amer. Ethn., p.\n237, line 576.)\n\n\nSPECIAL INSTRUCTIONS TO THE MOTHER\n\nAt the close of the ceremony of blessing the child by the various\ngentes officiating, the Sho\u00b4-\u1e33a conducts the mother to a seat prepared\nfor her in front of the Xo\u00b4-\u1e33a, who gives her special instructions in\nthe ceremonies to be observed by her to complete the child-naming\nrite. Between the two is spread a buffalo robe which had been decorated\nwith certain symbolic designs. (Fig. 2.) This formal talk to the mother\nis called \u201c\u1e32i\u00b4-no\u207f U-tha-ge,\u201d Telling of the Symbolic Painting. Extra\nfees are required for the special instruction, which, with the help of\nfriends and relatives, the mother is enabled to pay.\n\n[Illustration:\n\nFIG. 2.\u2014Symbolic robe prepared for children]\n\nIf the mother is skilled with her awl and thread in ornamental work she\nwould decorate with porcupine quills the symbolic robe to be used in\nthis special ceremony; if not skilled, she would content herself with\npainting the symbolic designs on the robe.\n\nWhen the robe has been spread before the Xo\u00b4-\u1e33a he begins to talk, as\nfollows:\n\nWi-\u1e6dsi-ni-e\u00b4, My daughter-in-law, I see you have brought with you a\nrobe which you have dressed and decorated for the comfort of your\nlittle one. It is a sacred robe which should be put to use with proper\nceremony. This ceremony you will observe for a period of four days,\nduring which you will paint red the parting or your hair. It will be\na sign that you appeal for a long and fruitful life for yourself and\nchild, to the god of day whose path lies over the middle of the earth.\n\nYou have reddened the head and the forelegs of the robe. The head and\nforelegs of the robe typify that part of the earth whence rises the\ngod of day to take his westward journey. Red is the color of the day\nwhen it is young, the time when you will rise and go forth to prepare\nfood for the little one whose tender life is wholly dependent upon your\nefforts. A narrow line runs from the head of the robe along the middle\nof the back to the tail. This line typifies the path of the god of\nday who ever travels from east to west. Midway of the path is a round\nspot which represents the god of day when it has reached the middle of\nheaven. Here he marks the time when you will turn your thoughts from\nother things to the feeding of the little one so that the nourishing of\nits life may be continuous. The god of day continues his journey and in\ntime reaches the edge of the earth, behind which he finally disappears.\nThe hind legs and the tail of the robe are reddened to typify the\nglow that warns us of the ending of the day when your thoughts will\nagain turn to the care of the little one. When you put these symbolic\nmarks upon this sacred robe your thoughts reached out in appeal to\nWa-\u1e33o\u207f\u00b4-da for yourself and child.\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 5\n\nWA-\u1e6cSE\u00b4-MO^N-I^N (WA-\u00c7A\u00b4-BE (BLACK BEAR) GENS)]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTH-THIRD ANNUAL REPORT PLATE 6\n\n_a_, WAR STANDARD (SYMBOLIZES THE WHITE SWAN)\n\n_b_, \u1e6cSE\u00b4-WA-THE ROOT (NELUMBO LUTEA), USED FOR FOOD]\n\nAs the shadow of night spreads over the land you will take your little\none in your arms, draw this robe over you, then rest in sleep. The robe\nwhich you draw over yourself and child typifies the heaven, whence\ncomes all life, and the act is an appeal to heaven for protection.\n\nThe procuring of food for the little one should always be done with\na feeling of gratitude toward the Mysterious Power that brings forth\nlife in all forms. There is a plant which is dedicated to use as a\nsacred food in the bringing up of the little ones, known as \u1e6dse\u00b4-wa-the\n(_Nelumbo lutea_) (pl. 6, _b_). (36th Ann. Rept. Bur. Amer. Ethn., p.\n183, lines 910 to 923.) You will at times go to the lake to gather the\nroots of this plant for use in feeding your little one. When about to\ngo to the lake you will paint red the parting of your hair, as a sign\nof your gratitude to the god of day who passes over your head and over\nthe plant you go to seek, shedding his life-giving power upon you as he\ngoes upon his journey.\n\nWhen you come to the edge of the lake you will look about for a staff\nto support you as you work in the water. You will choose the willow\nfor your staff, for it is a tree that clings persistently to life. By\nthis act you will make an appeal to the great Life-giving Power for a\nlong and fruitful life for yourself and the little one. With the willow\nstaff in your hands you will step into the water and take up from the\nsoft earth beneath a root of the sacred plant, the \u1e6dse\u00b4-wa-the. You\nwill find clinging to the root some of the soft earth from which the\nplant draws nourishment and strength. Take this bit of soil and touch\nyour forehead and body with it, an act which will be as a sign that you\nappeal to the earth wherein there is Life-giving Power. When you have\nperformed this act return the root to the earth beneath the water, with\nthe wish that the plant shall forever be plentiful. Then gather enough\nof the roots to satisfy the little one and yourself.\n\nThe maize is another sacred life-giving plant. You raise this plant\nfrom year to year. When you prepare the ground for planting the seed\nyou will take one grain and put it in a hill, you will press down upon\nit the soil with your foot, and say: \u201cMy father-in-law bade me do this,\nas an expression of my faith that the sky and the earth will yield to\nme not only one ear of maize but one animal as well, or even one herd\nof animals.\u201d In the next hill you will put two grains, in the next\nthree, the next four, the next five, the next six, and in the seventh\nseven, always repeating the words at each planting.\n\nThe ceremony closes with the end of the special instructions given\nto the mother of the child blessed and named, and as each member of\nthe gentes who had taken part in the rite rises to go he makes some\npleasant remarks to the father and the mother.\n\nWhen the mother goes to her field to plant the seeds of the maize she\nremembers the instructions and follows them in every detail. As the\nmaize matures and the ears are still green and tender the mother cuts\nthe stalks from the hills she had ceremonially made, leaving the ears\non the stalks. She ties the stalks in bundles, and, with the aid of\nfriends, carries them home to her house. She then prepares a feast to\nwhich she invites the man who had acted as Xo\u00b4-\u1e33a at the ceremonial\nnaming of her child. He in turn invites some of his friends who had\nacted as Xo\u00b4-\u1e33a in child-naming ceremonies to come and share in the\nfeast prepared for him.\n\nIf among the invited guests there happens to be a member of the Tho\u00b4-xe\ngens, learned in the rituals, he is requested by the honored guest to\nrecite the maize wi\u00b4-gi-e of his gens.\n\nA paraphrase is here given of the wi\u00b4-gi-e which the Tho\u00b4-xe recite to\ngive pleasure to the host and to the guests. The mythical story points\nto mid-heaven as the region of the conception of life forms, and as\nthe starting point of the Osage people in their journey to earth, the\nregion of actual birth into bodily existence.\n\n\nORIGIN WI\u00b4-GI-E OF THE THO\u00b4-XE GENS\n\n The people spake to one another, saying: Lo, the little ones are\n not a people,\n Let search be made by the younger brothers for a place where the\n little ones may become a people.\n Even as these words were being spoken, a younger brother\n Hastened to the first division of heaven,\n Close to which he came and paused,\n When, returning to the elder brothers, he spake, saying:\n Verily, nothing of importance has come to my notice.\n Make further search, O, younger brothers, the people said,\n The little ones are not a people.\n\n Then, a younger brother,\n Even as these words were being spoken,\n Hastened to the second division of heaven, where he paused,\n When, as the god of darkness cast a shadow upon the heavens,\n He returned to the eldest brothers and stood.\n They looked up and spake, saying: How has it fared with you? It\n was not your wont to suffer so, O, younger brother.\n He replied: I have been to the second division of heaven.\n It is not possible for the little ones to become a people there.\n\n O, Younger brother,\n We bid you make further search, the people said.\n Even as these words were being spoken,\n One hastened to the third division of heaven,\n He drew near and paused.\n The younger brother,\n As the god of darkness cast a shadow upon the heavens,\n Returned to the elder brothers and stood.\n The elder brothers spake: How has it fared with you? It was not\n your wont to suffer so.\n The younger brother replied: It is impossible!\n\n O, younger brother, the people said,\n We bid you make further search.\n Then a younger brother\n Hastened to the\n Fourth division of heaven.\n Close to it he came and paused.\n Then the Man of Mystery, the god of the clouds,\n Drew near and stood before him.\n\n The younger brother turned to the elder brothers and said: Here\n stands a man!\n A fear-inspiring man!\n His name, I verily believe, is Fear-inspiring.\n The people spake to him, saying: O, grandfather!\n The Man of Mystery replied: I am a person of whom your little ones\n may make their bodies.\n When they make of me their bodies,\n They shall cause themselves to be deathless.\n\n Little-hawk\n They shall take for their personal name,\n Then shall they always live to see old age.\n Hawk-maiden, also,\n Is a name that is mine.\n That name also\n Your little ones shall take to be their name,\n Then shall they always live to see old age.\n\n O, younger brother! the people said,\n And the younger brother went in haste\n To the Tho\u00b4-xe (the Buffalo-bull),\n Close to whom he stood and spake, saying:\n O, grandfather!\n\n Then to the elder brothers he said: Here stands a man!\n A fear-inspiring man!\n The Tho\u00b4-xe spake: I am a person of whom the little ones may make\n their bodies.\n Whereupon he threw himself to the ground,\n Then up sprang the blazing star,\n From the earth where it stood in all its beauty, pleasing to look\n upon.\n Tho\u00b4-xe spake, saying: Of this plant also the little ones may make\n their bodies.\n The people tasted the root of the plant,\n And exclaimed: It is bitter to the taste!\n Tho\u00b4-xe spake, saying: This plant shall be medicine to the little\n ones.\n When they use it as medicine,\n Their arms shall lengthen in growth,\n And they shall live to see old age.\n\n Again Tho\u00b4-xe threw himself upon the ground,\n And the poppy mallow\n Sprang from the earth and stood resplendent in its reddened\n blossoms.\n Of this plant also Tho\u00b4-xe said,\n The little ones shall make their bodies.\n When they use it as medicine,\n Their arms shall lengthen in growth.\n The root is astringent,\n And, referring thereto, your little ones shall take the name\n Astringent.\n When the little ones make of this plant their bodies,\n They shall always live to see old age.\n\n Tho\u00b4-xe (the Buffalo-bull),\n Threw himself to the ground,\n And a red ear of maize\n He tossed in the air,\n As he exclaimed: The little ones shall make of this their bodies!\n Then shall they always live to see old age.\n\n Again Tho\u00b4-xe threw himself to the ground,\n And a blue ear of maize,\n Together with a blue squash,\n He tossed in the air as he said,\n These plants, also,\n Shall be food for the little ones,\n Then shall they live to see old age.\n\n A third time he threw himself to the ground,\n And a white ear of maize,\n Together with a white squash he tossed in the air,\n As he exclaimed: These plants also shall be food for the little\n ones!\n Then shall they be difficult for death to overcome them,\n And they shall always live to see old age.\n\n A fourth time he threw himself to the ground,\n And a speckled ear of maize,\n Together with a speckled squash,\n He tossed in the air as he exclaimed:\n What creature is there that would be without a mate!\n And he wedded together the maize and the squash,\n Then exclaimed: These also shall be food for the little ones!\n And they shall be difficult for death to overcome them.\n\nThe feasting of the No\u207f\u00b4-ho\u207f-zhi\u207f-ga upon the fruits of the seeds of\nthe maize planted by the mother with religious care in the seven sacred\nhills completes the rite of the naming of her child, by which its right\nto a place in its gens is formally recognized; the child has a place,\nnot only in its gens, but also in the sky and the earth which the two\ngreat tribal divisions, the Ho\u207f\u00b4-ga and the \u1e6csi\u00b4-zhu, represent.\n\n\n\n\nCHILD-NAMING RITUAL OF THE \u1e6cSI\u00b4-ZHU WA-SHTA-GE GENS\n\n(SHO\u207f\u00b4-GE-MO\u207f-I\u207f)\n\n\nThe Child-naming ritual of the \u1e6csi\u00b4-zhu Wa-shta-ge gens of the Osage\ntribe, here recorded, was given by Sho\u207f\u00b4-ge-mo\u207f-i\u207f, a member of the\nBa\u00b4-po subgens of the \u1e6csi\u00b4-zhu Wa-shta-ge gens. The name Ba\u00b4-po\n(Popper in English), Sho\u207f\u00b4-ge-mo\u207f-i\u207f explained, is the name of the\nelder tree, the trunk of which boys, from time reaching beyond memory,\nused for making poppers. The name refers to a mythical story and to a\nceremonial office. The mythical story is as follows: When the people of\nthe \u1e6csi\u00b4-zhu great division descended from the sky to make the earth\ntheir home they came down as eagles, and they alighted on a great red\noak tree. The shock of their alighting caused the acorns to drop from\nthe tree in great profusion, which was taken as a prophecy that the\n\u1e6csi\u00b4-zhu would become a numerous people. One eagle was crowded off the\ntree, but as he dropped down he alighted upon a blossoming elder tree.\nThis eagle was a peace bird and his alighting on the ba\u00b4-po tree made\nit to become a peace symbol. The Ba\u00b4-po subgens was given the office of\nfurnishing a pipestem for the peace pipe in the keeping of the \u1e6csi\u00b4-zhu\nWa-shta-ge gens, and the Ba\u00b4-po made the stem of an elder sapling a\nsymbol of peace.\n\nWhen Sho\u207f\u00b4-ge-mo\u207f-i\u207f is called by a member of the \u1e6csi\u00b4-zhu Wa-shta-ge\ngens to act as Xo\u00b4-\u1e33a (instructor) in the ceremonial naming of his\nchild he goes to the house of the father without any formality. Usually\nthe call is made when the sun is traveling downward (afternoon); when\nhe receives the message he promptly responds to the call. On his\narrival at the house the father, in a formal speech, informs him that\nhis summons was for the purpose of asking him to conduct the ceremonies\nto be performed at the naming of his child. When Sho\u207f\u00b4-ge-mo\u207f-i\u207f gives\nhis consent to officiate at the ceremony the fees for the men who are\nto take part are placed before him. These he examines to make sure that\nthere are enough articles to go around, and to see if the man had also\nprovided a pipe for the Sho\u00b4-\u1e33a or Official Messenger.\n\n\nCERTAIN GENTES CALLED TO TAKE PART IN THE CEREMONY\n\nBeing satisfied that the man had supplied all the necessary articles,\nhe places in the hands of the father the ceremonial pipe and bids\nhim go after the Sho\u00b4-\u1e33a of the gens. The father returns with the\nmessenger who was already invested with the little pipe, the badge of\nhis authority. When the two men had taken their seats Sho\u207f\u00b4-ge-mo\u207f-i\u207f\ndirects the Sho\u00b4-\u1e33a to go and call the heads of the following gentes,\nwith their No\u207f\u00b4-ho\u207f-zhi\u207f-ga members, to come to the house of the\nfather, at sunrise the next morning, to take part in the ceremonies of\nnaming his child:\n\n1. Wa\u00b4-\u1e6dse-\u1e6dsi, of the Wa-zha\u00b4-zhe subdivision, to recite their\nwi\u00b4-gi-e relating to their life symbol, the red cedar. (36th Ann. Rept.\nBur. Amer. Ethn., p. 95, lines 1 to 34.)\n\n2. No\u207f\u00b4-po\u207f-da, Deer gens, of the Wa-zha\u00b4-zhe subdivision, to recite\ntheir wi\u00b4-gi-e relating to one of their life symbols, the water. (36th\nAnn. Rept. Bur. Amer. Ethn., p. 98, lines 1 to 25.)\n\n3. I\u00b4-ba-\u1e6dse \u1e6ca-dse, Wind People, of the Ho\u207f\u00b4-ga subdivision, to recite\ntheir wi\u00b4-gi-e relating to one of their life symbols, the maize.\n\n4. Tho\u00b4-xe, Buffalo-bull gens of the \u1e6csi-zhu great division, to recite\ntheir wi\u00b4-gi-e relating to the maize. Tho\u00b4-xe is the gens that gave\nto the people the maize and the squashes. (36th Ann. Rept. Bur. Amer.\nEthn., p. 279, lines 54 to 110.) The Tho\u00b4-xe authorized the I\u00b4-ba-\u1e6dse\nand certain other gentes to use the Maize ritual in their child-naming\nceremonies.\n\n5. \u00c7i\u207f\u00b4-dse-a-gthe, Wolf gens of the \u1e6csi\u00b4-zhu great division, to recite\ntheir wi\u00b4-gi-e relating to their life symbol, the sun. The Dog-star is\nalso one of their life symbols. (36th Ann. Rept. Bur. Amer. Ethn., p.\n118, lines 1 to 36.)\n\n\nWA-ZHO\u00b4-I-GA-THE (LIFE SYMBOL) WI\u00b4-GI-E\n\nThe Sho\u00b4-\u1e33a returns to the house of the father and reports that he\nhas given notice to all the gentes named to attend the ceremony. Then\nSho\u207f\u00b4-ge-mo\u207f-i\u207f proceeds to recite the Wa-zho\u00b4-i-ga-the Wi\u00b4-gi-e of his\ngens, a name which means, The Taking of Bodies; that is, The Taking of\nLife Symbols. The reciting of this wi\u00b4-gi-e is for the benefit of the\nfather and the child.\n\n\nTHE TAKING OF LIFE SYMBOLS.\n\nFREE TRANSLATION\n\n1\n\n 1. The people spake to one another, saying: Lo, the little ones\n have nothing of which to make their bodies,\n 2. Take heed, O, younger brothers, and see what can be done.\n 3. Then to the youngest of the brothers they spake, saying:\n 4. The little ones have nothing of which to make their bodies, O,\n younger brother.\n 5. Hardly were these words spoken,\n 6. When the young messenger stood before the God of Day (the sun),\n to whom he spake, saying:\n 7. O, my grandfather!\n 8. The God of Day replied: My grandchild!\n 9. The messenger spake: The little ones have nothing of which to\n make their bodies, O, grandfather.\n 10. The God of Day spake: I am a person of whom the little ones\n may well make their bodies,\n 11. I am a god who has power to resist death.\n 12. When the little ones make of me their bodies,\n 13. They also shall have power to resist death, as they travel the\n path of life.\n 14. Even among the gods,\n 15. There is not one who is able to see my path.\n 16. When the little ones make of me their bodies,\n 17. Even the gods\n 18. Shall not be able to see their path, as they travel the path of\n life.\n\n\n2\n\n 19. Again the people spake, saying: O, younger brothers,\n 20. Take heed and see what can be done,\n 21. The little ones have nothing of which to make their bodies.\n 22. They spake to the youngest of the brothers, saying:\n 23. O, younger brother,\n 24. The little ones have nothing of which to make their bodies,\n 25. Take heed and see what can be done.\n 26. Hardly were these words spoken\n 27. When the young messenger stood before the Goddess of Night\n (the moon),\n 28. To whom he spake, saying: O, my grandmother!\n 29. The Goddess of Night replied: My grandchild!\n 30. The messenger spake: The little ones have nothing of which to\n make their bodies.\n 31. Then spake the Goddess of Night: I am a person of whom the\n little ones may well make their bodies,\n 32. I am a goddess who has power to resist death.\n 33. When the little ones make of me their bodies,\n 34. They also shall have power to resist death, as they travel the\n path of life.\n 35. Even among the gods\n 36. There is not one who is able to see my path.\n 37. When the little ones make of me their bodies,\n 38. Even the gods\n 39. Shall not be able to see their path, as they travel the path\n of life.\n 40. Even among the gods\n 41. There is not one of them who can stand in my way to prevent my\n going.\n 42. When the little ones make of me their bodies,\n 43. Even the gods\n 44. Shall not be able to stand in their way, as they travel the\n path of life.\n 45. Moreover, I have been able to bring myself to see old age.\n 46. When the little ones make of me their bodies,\n 47. They also shall bring themselves to see old age, as they travel\n the path of life.\n 48. I have brought myself to the days that are calm and peaceful.\n 49. When the little ones make of me their bodies,\n 50. They also shall bring themselves to the calm and peaceful days,\n as they travel the path of life.\n\n\n3\n\n 51. Again the people spake, saying: Lo, the little ones have\n nothing of which to make their bodies,\n 52. Take heed and see what can be done, O, younger brothers.\n 53. Then they spake to the youngest of the brothers,\n 54. Saying: O, younger brother!\n 55. The little ones have nothing of which to make their bodies,\n 56. Take heed and see what can be done.\n 57. Even as these words were being spoken,\n 58. He stood before the Male Star (Morning Star) who sitteth in the\n heavens,\n 59. And spake to him, saying: O, grandfather!\n 60. The Male Star replied: My grandchild!\n 61. The messenger spake: The little ones have nothing of which to\n make their bodies.\n 62. The Male Star replied: I am a person of whom the little ones\n may well make their bodies.\n 63. I am a god who has power to resist death.\n 64. When the little ones make of me their bodies,\n 65. They also shall have power to resist death, as they travel the\n path of life.\n 66. Even among the gods\n 67. There is not one who is able to see my path.\n 68. When the little ones make of me their bodies,\n 69. Even the gods\n 70. Shall not be able to see their path, as they travel the path\n of life.\n 71. Even among the gods\n 72. There is not one who can stand in my way to prevent my going,\n 73. When the little ones make of me their bodies.\n 74. Even the gods\n 75. Shall not be able to stand in their way to prevent their going.\n 76. Moreover, I have been able to bring myself to see old age.\n 77. When the little ones make of me their bodies,\n 78. They also shall be able to bring themselves to see old age, as\n they travel the path of life.\n 79. They shall also live to see the days that are calm and peaceful.\n 80. When the little ones make of me their bodies,\n 81. They shall be able to bring themselves to the calm and peaceful\n days, as they travel the path of life.\n\n4\n\n 82. The people spake, saying: O, younger brothers,\n 83. The little ones have nothing of which to make their bodies,\n 84. Take heed and see what can be done.\n 85. Then they spake to the youngest of the brothers,\n 86. Saying: O, younger brother,\n 87. The little ones have nothing of which to make their bodies,\n 88. Take heed and see what can be done.\n 89. Even as these words were being spoken,\n 90. The messenger stood before the Female Star (Evening Star) who\n sitteth in the heavens,\n 91. And spake to her, saying: O, my grandmother!\n 92. The Female Star replied: My grandchild!\n 93. The messenger spake: The little ones have nothing of which to\n make their bodies.\n 94. The Female Star replied: I am a person of whom the little ones\n may well make their bodies.\n 95. I am a god who has power to resist death.\n 96. When the little ones make of me their bodies,\n 97. They also shall have power to resist death, as they travel the\n path of life.\n 98. Even among the gods\n 99. There is not one who can stand in my way to prevent my going.\n 100. When the little ones make of me their bodies,\n 101. Even the gods\n 102. Shall not be able to stand in their way to stop their going.\n 103. Moreover, I have been able to bring myself to see old age.\n 104. When the little ones make of me their bodies,\n 105. They also shall be able to bring themselves to see old age, as\n they travel the path of life.\n 106. I have been able to bring myself to the calm and peaceful days.\n 107. When the little ones make of me their bodies,\n 108. They also shall be able to bring themselves to the calm and\n peaceful days, as they travel the path of life.\n\n\n5\n\n 109. The people spake, saying: O, younger brothers,\n 110. The little ones have nothing of which to make their bodies.\n 111. Then to the youngest of the brothers\n 112. They spake, saying: O, younger brother,\n 113. Take heed and see what can be done.\n 114. Even as these words were being spoken,\n 115. The messenger stood before the Litter (Ursa Major), who stands\n in the heavens,\n 116. To whom he spake, saying, O, grandfather!\n 117. The little ones have nothing of which to make their bodies.\n 118. The Litter replied: I am a person of whom the little ones may\n well make their bodies.\n 119. I am a god who has power to resist death.\n 120. When the little ones make of me their bodies,\n 121. They also shall have power to resist death, as they travel the\n path of life.\n 122. Even among the gods\n 123. There is not one who is able to see my path.\n 124. When the little ones make of me their bodies,\n 125. Even the gods\n 126. Shall not be able to see their path, as they travel the path\n of life.\n 127. Even among the gods\n 128. There is not one who can stand in my way to prevent my going.\n 129. When the little ones make of me their bodies,\n 130. Even the gods\n 131. Shall not be able to stand in their way to prevent their going.\n 132. Moreover, I have been able to bring myself to see old age.\n 133. When the little ones make of me their bodies,\n 134. They also shall be able to bring themselves to see old age.\n 135. I have been able to bring myself to the calm and peaceful days.\n 136. When the little ones make of me their bodies,\n 137. They also shall be able to bring themselves to the calm and\n peaceful days, as they travel the path of life.\n\n\n6\n\n 138. The people spake, saying: The little ones have nothing of\n which to make their bodies,\n 139. Give heed, younger brothers, and see what can be done.\n 140. Then to the youngest of the brothers,\n 141. They spake, saying: O, younger brother,\n 142. The little ones have nothing of which to make their bodies.\n 143. Even as these words were being spoken,\n 144. The messenger stood before Deer-head (Pleiades), who sitteth\n in the heavens,\n 145. To whom he spake, saying: O, my grandmother!\n 146. She replied: My grandchild!\n 147. The messenger spake: The little ones have nothing of which to\n make their bodies.\n 148. Deer-head replied: I am a person of whom the little ones may\n well make their bodies,\n 149. I am a god who has power to resist death.\n 150. When the little ones make of me their bodies,\n 151. They also shall have power to resist death, as they travel the\n path of life.\n 152. Even among the gods\n 153. There is not one who is able to see my path.\n 154. When the little ones make of me their bodies,\n 155. Even the gods\n 156. Shall not be able to see their path, as they travel the path\n of life.\n 157. Even among the gods\n 158. There is not one who can stand in my way to prevent my going.\n 159. When the little ones make of me their bodies,\n 160. Even the gods\n 161. Shall not be able to stand in their way to prevent their going.\n 162. Moreover, I have been able to bring myself to see old age.\n 163. When the little ones make of me their bodies,\n 164. They also shall be able to bring themselves to see old age.\n 165. I have been able to bring myself to the calm and peaceful days.\n 166. When the little ones make of me their bodies,\n 167. They also shall be able to bring themselves to the calm and\n peaceful days, as they travel the path of life.\n\n\n7\n\n 168. The people spake, saying: The little ones have nothing of which\n to make their bodies,\n 169. Give heed, O, younger brothers, and see what can be done.\n 170. Then to the youngest of the brothers,\n 171. They spake, saying: O, younger brother,\n 172. The little ones have nothing of which to make their bodies,\n 173. Take heed and see what can be done.\n 174. Even as these words were being spoken,\n 175. The messenger stood before Three-deer (Orion\u2019s belt), who\n stands in the heavens,\n 176. To whom he spake, saying: O, grandfather!\n 177. The little ones have nothing of which to make their bodies.\n 178. Three-deer replied: I am a person of whom the little ones may\n well make their bodies,\n 179. I am a god who has power to resist death.\n 180. When the little ones make of me their bodies,\n 181. They also shall have power to resist death, as they travel the\n path of life.\n 182. Even among the gods\n 183. There is not one who is able to see my path.\n 184. When the little ones make of me their bodies,\n 185. Even the gods\n 186. Shall not be able to see their path, as they travel the path\n of life.\n 187. Even among the gods\n 188. There is not one who can stand in my way to prevent my going.\n 189. When the little ones make of me their bodies,\n 190. Even the gods\n 191. Shall not be able to stand in their way to prevent their going.\n 192. Moreover, I have been able to bring myself to see old age.\n 193. When the little ones make of me their bodies,\n 194. They also shall have the power to bring themselves to see old\n age.\n 195. I have been able to bring myself to the calm and peaceful days.\n 196. When the little ones make of me their bodies,\n 197. They also shall be able to bring themselves to the calm and\n peaceful days, as they travel the path of life.\n\n\n8\n\n 198. The people spake, saying: The little ones have nothing of which\n to make their bodies, O, younger brothers,\n 199. Take heed and see what can be done.\n 200. Then to the youngest of the brothers\n 201. They spake, saying: O, younger brother,\n 202. The little ones have nothing of which to make their bodies,\n 203. Take heed and see what can be done.\n 204. Even as these words were being spoken,\n 205. The messenger stood before Double-star (Theta and Iota in\n Orion) who sitteth in the heavens,\n 206. To whom he spake, saying: O, grandmother!\n 207. The little ones have nothing of which to make their bodies.\n 208. Double-star replied: I am a person of whom the little ones may\n well make their bodies.\n 209. I am a god who has power to resist death.\n 210. When the little ones make of me their bodies,\n 211. They also shall have power to resist death, as they travel the\n path of life.\n 212. Even among the gods\n 213. There is not one who is able to see my path.\n 214. When the little ones make of me their bodies,\n 215. Even the gods\n 216. Shall not be able to see their path, as they travel the path\n of life.\n 217. Even among the gods\n 218. There is not one who can stand in my way to prevent my going.\n 219. When the little ones make of me their bodies,\n 220. Even the gods\n 221. Shall not be able to stand in their way to prevent their going.\n 222. Moreover, I have been able to bring myself to see old age.\n 223. When the little ones make of me their bodies,\n 224. They also shall be able to bring themselves to see old age.\n 225. I have been able to bring myself to the calm and peaceful days.\n 226. When the little ones make of me their bodies,\n 227. They also shall be able to bring themselves to the calm and\n peaceful days, as they travel the path of life.\n\nAt the close of the wi\u00b4-gi-e Sho\u207f\u00b4-ge-mo\u207f-i\u207f and the Sho\u00b4-\u1e33a are\ninvited by the family to join them in the evening meal, after which the\ntwo men go home.\n\n\nTHE XO\u00b4-\u1e32A CEREMONIALLY CONDUCTED TO THE CHILD\u2019S HOUSE\n\nBefore sunrise the next morning the Sho\u00b4-\u1e33a, carrying his little pipe,\nthe badge of his office, goes to Sho\u207f\u00b4-ge-mo\u207f-i\u207f\u2019s house to conduct\nhim to the house of the child to be named. Upon receiving the formal\nmessage from the Sho\u00b4-\u1e33a, Sho\u207f\u00b4-ge-mo\u207f-i\u207f takes his paint pouch from\na bag containing his personal belongings and puts some red paint on\nthe inner surface of his hands. Then as the eastern clouds take from\nthe rising sun a crimson tinge, he lifts his hands, palms outward,\ntoward them and the sun itself. After a silent pause he withdraws his\nhands and reddens his face with the paint on them, as though with\nthe color of the sun, and his messengers, the reddened clouds. When\nhe has put upon his face the sacred color he takes from a package\nin which he keeps his ornamental feathers a red downy eagle feather\nwhich he fastens to his scalplock so that the red feather, the life\nsymbol of his gens, stands firm and upright. In the days when buffalo\nwere plentiful the No\u207f\u00b4-ho\u207f-zhi\u207f-ga who is to act as Xo\u00b4-\u1e33a at the\nchild-naming ceremony wore a buffalo robe with the hair outside, but\nsince the extinction of that animal he substituted for the robe a woven\nblanket obtained from traders.\n\nHaving thus decorated himself with red paint and the red feather,\nsymbols of the sky, and the substitute of the buffalo robe, an earth\nsymbol, Sho\u207f\u00b4-ge-mo\u207f-i\u207f, now actual Xo\u00b4-\u1e33a, goes forth to the house of\nthe child to be named, following the Sho\u00b4-\u1e33a, who leads the way. It was\nexplained by the old man that the manner of approach of his gens, the\n\u1e6csi\u00b4-zhu Wa-shta-ge, to the house of the child was very simple, that it\ndid not have the elaborate ceremonial forms described by Wa-xthi\u00b4-zhi\nthat were followed by his gens, the Puma, and the other war gentes of\nthe Ho\u207f\u00b4-ga great division.\n\nArriving at the house, the Sho\u00b4-\u1e33a enters without pause and leads the\nXo\u00b4-\u1e33a to his place at the left of the father, who sits with his wife\nand child at the east end of the house. When the Xo\u00b4-\u1e33a has taken his\nseat the No\u207f\u00b4-ho\u207f-zhi\u207f-ga of his gens, the \u1e6csi-zhu Wa-shta-ge, enter\nand take their places back of the Xo\u00b4-\u1e33a and the parents and sit in a\nrow occupying the entire width of the house. Then the No\u207f\u00b4-ho\u207f-zhi\u207f-ga\nof the other gentes who are to take part in the ceremony enter, those\nof the Ho\u207f\u00b4-ga great division taking their accustomed places at the\nsouth side and those of the \u1e6csi\u00b4-zhu great division at the north side\nof the house. (Fig. 1.) Except for the blankets of various colors, the\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga were decorated alike, their faces painted red, the\ncolor of the sun and the dawn, and a red downy feather fastened to the\nscalplock of each one.\n\n\nA LIFE SYMBOL SENT TO EACH OF THE OFFICIATING GENTES\n\nWhen all the No\u207f\u00b4-ho\u207f-zhi\u207f-ga had settled down in their places, and had\nexchanged with each other the usual social greetings, Sho\u207f\u00b4-ge-mo\u207f-i\u207f\nopens the proceedings with a formal statement, setting forth the\npurpose of the gathering and adding some pertinent remarks concerning\nthe ancient rite of naming the children and their formal recognition as\nmembers of the tribe. He then goes on to the ceremony of distributing\nthe fees and the symbolic articles to be used in the rite. The\ndistribution was made in the following order:\n\n1. To the Wa\u00b4-\u1e6dse-\u1e6dsi, Star gens of the Wa-zha\u00b4-zhe subdivision of the\nHo\u207f\u00b4-ga great division, he sent, by the Sho\u00b4-\u1e33a, cedar fronds with fee.\nThe cedar is a life symbol of the Wa\u00b4-\u1e6dse-\u1e6dsi gens.\n\n2. To the Tho\u00b4-xe, Buffalo-bull gens, of the \u1e6csi\u00b4-zhu great division, a\nbowl of shelled corn with fee. The maize is one of the life symbols of\nthe Tho\u00b4-xe.\n\n3. To the No\u207f\u00b4-po\u207f-da, Deer gens of the Wa-zha\u00b4-zhe subdivision of the\nHo\u207f\u00b4-ga great division, a bowl of water with fee. Water is one of the\nlife symbols of the No\u207f\u00b4-po\u207f-da.\n\n4. To the \u00c7i\u207f\u00b4-dse-a-gthe, Wolf-tail gens, of the \u1e6csi\u00b4-zhu great\ndivision, fee only. The sun is one of the life symbols of this gens.\nThe Dog-star is also one of its symbols.\n\n5. I\u00b4-ba-\u1e6dse \u1e6ca-dse, Wind gens of the Ho\u207f\u00b4-ga subdivision of the\nHo\u207f\u00b4-ga great division, a bowl of shelled corn. The Tho\u00b4-xe authorized\nthe I\u00b4-ba-\u1e6dse to use the maize ritual. This gens also has the office\nof performing the ceremonies by which the souls of warriors slain in\nbattle are sent direct to the spirit land.\n\n\nMEMBERS OF THE OFFICIATING GENTES RECITE THEIR WI\u00b4-GI-ES\nSIMULTANEOUSLY\n\nWhen the Sho\u00b4-\u1e33a, the Ceremonial Messenger, had made the last delivery\nof the symbolic articles and fees to the gentes above named, each\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga begins to recite the wi\u00b4-gi-e of his gens relating to\nits life symbol, such as the cedar fronds, the corn or water. As each\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga recites the wi\u00b4-gi-e of his gens, old Sho\u207f\u00b4-ge-mo\u207f-i\u207f\nrecites the Name Wi\u00b4-gi-e of his own gens, the \u1e6csi-zhu Wa-shta-ge,\nwhich is as follows:\n\n\nTHE NAME WI\u00b4-GI-E\n\nFREE TRANSLATION\n\n1\n\n 1. The people spake to one another, saying: O, younger brothers,\n 2. The little ones have nothing of which to make their bodies,\n 3. Take heed and see what can be done.\n 4. Then to the youngest of the brothers they spake,\n 5. Saying: O, younger brother,\n 6. The little ones have nothing of which to make their bodies,\n 7. You will give heed and see what can be done.\n 8. Even as these words were being spoken\n 9. To the first division of heaven,\n 10. The messenger verily descended,\n 11. Where the little ones had not yet become a people.\n\n\n2\n\n 12. Again the people spake, saying: O, younger brothers,\n 13. The little ones have nothing of which to make their bodies,\n 14. Take heed and see what can be done.\n 15. Then to the youngest of the brothers they spake,\n 16. Saying: O, younger brother,\n 17. You will give heed and see what can be done.\n 18. To the second division of heaven the messenger descended,\n 19. When he cried out:\n 20. It can not be, it is impossible:\n 21. The little ones have not yet become a people.\n\n\n3\n\n 22. Again the people spake, saying: O, younger brothers,\n 23. The little ones have nothing of which to make their bodies,\n 24. Take heed and see what can be done.\n 25. Then to the youngest of the brothers they spake,\n 26. Saying: O, younger brother,\n 27. The little ones have nothing of which to make their bodies,\n 28. You will give heed and see what can be done.\n 29. Even as these words were being spoken,\n 30. The messenger descended to the third division of heaven,\n 31. Where the little ones had not yet become a people.\n\n\n4\n\n 32. Verily, at that time and place,\n 33. The people spake, saying: O, younger brothers, the little ones\n have nothing of which to make their bodies,\n 34. Take heed and see what can be done.\n 35. Then to the youngest of the brothers they spake,\n 36. Saying: O, younger brother,\n 37. The little ones have nothing of which to make their bodies,\n 38. You will give heed and see what can be done.\n 39. Even as these words were being spoken,\n 40. The messenger descended to the fourth division of heaven,\n 41. Where lay the bird (the female eagle) that has no stains (evil\n disposition).\n 42. Verily, a person who is ever present upon her nest.\n 43. Upon the center of the earth, that sat in all her greatness,[2]\n 44. There stood a person (the male eagle).\n 45. From him we shall take the name, Mo\u207f-zho\u207f\u00b4, Earth,\n 46. Verily, he is a person who travels far and wide, above the\n earth.\n 47. We shall take from him the name, Mo\u207f-zho\u207f\u00b4-ga-sho\u207f,\n Travels-above-the-earth.\n 48. Verily, he is a person whose home is upon the center of the\n earth.\n 49. We will take from him the name, Mo\u207f-zho\u207f\u00b4-u-\u00e7ko\u207f-\u00e7ka,\n Center-of-the-earth.\n\n[2] The words of this line are figurative and mean the earth when she\ndisplays her greatness by her blossoming flowers and her ripening fruit.\n\n\n5\n\n 50. The little ones are now a people.\n 51. We shall also take the name, Xi-tha\u00b4-da-wi\u207f, Good-eagle-woman,\n 52. Also the name, Hi\u207f\u00b4-i-\u1e33i\u207f-da-bi, Feathers-fought-over,\n 53. Hi\u207f\u00b4-ga-mo\u207f-ge, Feathers-scattered-by-the-winds, shall also be\n our name,\n 54. As also, No\u207f-be\u00b4-\u00e7i, Yellow-hands.\n 55. And Wa-zhi\u207f\u00b4-ga-hi\u207f, Feathers-of-the-bird, shall be our name.\n\n\n6\n\n 56. Verily, at that time and place,\n 57. The eagle spake, saying: Behold the hollow of my foot,\n 58. Which I have made to be the sign of old age.\n 59. When the little ones make of me their bodies,\n 60. They shall live to see the sign of old age in the hollow of\n their foot.\n\n 61. The wrinkles upon my shin,\n 62. I have made to be the sign of old age.\n 63. When the little ones make of me their bodies,\n 64. They shall live to see wrinkles upon their shin.\n 65. The folds of the skin on my knee,\n 66. I have made to be the sign of old age.\n 67. When the little ones make of me their bodies,\n 68. They shall live to see the skin of their knee gathered in folds.\n\n 69. The stripes on the feathers of my thigh,\n 70. I have made to be the sign of old age.\n 71. When the little ones make of me their bodies,\n 72. They shall live to see the sign of old age upon their thigh.\n 73. The stripes upon my breast,\n 74. I have made to be the sign of old age.\n 75. When the little ones make of me their bodies,\n 76. They shall live to see the sign of old age on their breast.\n\n 77. The stripes upon the corners of my mouth,\n 78. I have made to be the sign of old age.\n 79. When the little ones make of me their bodies,\n 80. They shall live to see the sign of old age in the corners of\n their mouth.\n\n 81. The stripes upon my forehead,\n 82. I have made to be the sign of old age.\n 83. When the little ones make of me their bodies,\n 84. They shall live to see the sign of old age on their forehead.\n\n 85. The folds of my eyelids,\n 86. I have made to be the sign of old age.\n 87. When the little ones make of me their bodies,\n 88. They shall live to see the sign of old age on their eyelids.\n\n 89. I have been able to bring myself to old age.\n 90. When the little ones make of me their bodies,\n 91. They also shall be able to bring themselves to old age.\n 92. I have been able to bring myself to the calm and peaceful days.\n 93. When the little ones make of me their bodies,\n 94. They also shall be able to bring themselves to the calm and\n peaceful days, as they travel the path of life.\n\n\nTHE CHILD IS PASSED FROM GENS TO GENS TO BE BLESSED\n\nAt the close of the simultaneous recital of the wi\u00b4-gi-es by the\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga of the six gentes, namely, the Wa\u00b4-\u1e6dse-\u1e6dsi, Tho\u00b4-xe,\nNo\u207f\u00b4-po\u207f-da, \u00c7i\u207f\u00b4-dse-a-gthe, I\u00b4-ba-\u1e6dse, and the \u1e6csi\u00b4-zhu Wa-shta-ge,\nthe Sho\u00b4-\u1e33a carries the infant to the head of the Wa\u00b4-\u1e6dse-\u1e6dsi gens,\nwho takes it in his arms, then, dipping the tips of the fingers into\na wooden vessel, in which had been put sacred water and red cedar\nfronds, he gently touches with his moistened fingertips the lips, head,\narms, and body of the little one. This ceremonial act is an appeal to\nWa-\u1e33o\u207f\u00b4-da to grant to the little one health and strength so that it\nmay grow to maturity and old age without interruption by disease.\n\nThe child is next taken by the Sho\u00b4-\u1e33a to the head of the No\u207f\u00b4-po\u207f-da\ngens, who blesses it in the same manner with the symbolic water and\ncedar fronds.\n\nThen the little one is taken to the head of the I\u00b4-ba-\u1e6dse gens, who\ntouches the lips, head, arms and body of the child with pounded corn,\nbesides the sacred water and cedar fronds. The touching of the child\nwith the life-giving corn is an act of appeal to Wa-\u1e33o\u207f\u00b4-da that the\nchild be not permitted to suffer for want of food during its life, so\nthat it may reach maturity and old age without difficulty. The gentile\nsymbol of the I\u00b4-ba-\u1e6dse gens is the wind but it was authorized by the\nTho\u00b4-xe gens to use the corn ritual in its child-naming ritual.\n\nThe Sho\u00b4-\u1e33a takes the little one from the I\u00b4-ba-\u1e6dse to the head of the\nTho\u00b4-xe, Buffalo-bull, gens. In the mythical story of the origin of the\nmaize it was Tho\u00b4-xe, Buffalo-bull, who gave to the people the maize\nand the squash. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 279-281,\nlines 54 to 110.) The head of the Tho\u00b4-xe gens takes the little one\nin his arms and blesses it with the sacred water and cedar fronds as\ndid the Wa\u00b4-\u1e6dse-\u1e6dsi, then, mixing some of his own pounded corn with\nthat of the I\u00b4-ba-\u1e6dse, he blesses the child with the sacred corn, the\nlife symbol of his own gens. The ceremonial act of the Tho\u00b4-xe is an\nexpression of the wish that the life-giving corn will aid the new\nmember of the \u1e6csi\u00b4-zhu Wa-shta-ge gens to successfully reach maturity\nand old age.\n\nThe next to take the child in his arms and bless it with the symbolic\nwater, cedar fronds and corn is the head of the \u00c7i\u207f\u00b4-dse-a-gthe, Wolf,\ngens. His ceremonial acts do not differ from those of the Tho\u00b4-xe.\n\nThe Sho\u00b4-\u1e33a then brings the little one to its own gens, the \u1e6csi\u00b4-zhu\nWa-shta-ge, the People of Peace. The head of the gens takes the little\none in his arms and blesses it in the same manner in which the Tho\u00b4-xe\nblessed it. This is the gens to whom the sick are brought that they\nmight taste of the sacred food prepared by them and be strengthened.\nFrom this healing power the members of the gens like to take the name,\nWa-stse\u00b4-e-do\u207f, Good-doctor.\n\nWhen each of these gentes had blessed the child in turn the Sho\u00b4-\u1e33a\nbrings the mother to the Xo\u00b4-\u1e33a, who places in her hands two little\nsticks, each of which represents a sacred name of the gens of which the\nlittle one has now become a member. The Xo\u00b4-\u1e33a bids her take one of the\nnames represented by the sticks. The mother usually takes for her child\nthe name that is most euphonious and which she thinks has the greater\nreligious significance. The selection of a name for the new member of\nthe gens closes the ceremony.\n\nDuring the month of April, 1916, Sho\u207f\u00b4-ge-mo\u207f-i\u207f was summoned to the\nhouse of Wa-xthi\u00b4-zhi to name his grandson, whose father is a member\nof the \u1e6csi\u00b4-zhu Wa-shta-ge gens. Sho\u207f\u00b4-ge-mo\u207f-i\u207f promptly responded\nto the call but Wa-xthi\u00b4-zhi became uncertain as to whether or not\nthe ceremonial naming of a child according to the ancient tribal\nrites would come under the prohibition of the new religion which he\nhad accepted against the practice of the ancient Osage ceremonies.\nThe full ceremony was omitted, but the old man was asked to offer to\nthe mother the choice of two sacred names: Mo\u207f-zho\u207f\u00b4, Earth (see p.\n70, line 45), and Wa-stse\u00b4-e-do\u207f, Good-doctor. The mother, a member\nof the I\u207f-gtho\u207f\u00b4-ga (Puma) gens, chose for her son, a member of the\n\u1e6csi\u00b4-zhu Wa-shta-ge gens, the name Wa-stse\u00b4-e-do\u207f. Although the\nfull child-naming ceremony was omitted, Wa-xthi\u00b4-zhi gave as fees\nto Sho\u207f\u00b4-ge-mo\u207f-i\u207f a horse, a blanket, and other articles of value,\namounting to about one hundred and fifty dollars.\n\nThe first wi\u00b4-gi-e recited in the child-naming ritual given by\nSho\u207f\u00b4-ge-mo\u207f-i\u207f (pp. 60 to 67) is entitled Wa-zho\u00b4-i-ga-the Wi\u00b4-gi-e,\nliterally, The Taking of Bodies, and freely translated, The Taking of\nLife Symbols. In this wi\u00b4-gi-e eight gods, in the forms of certain\ncosmic bodies, are adopted as Life Symbols. Sex is attributed to\nthese gods and goddesses and they are addressed as \u201cgrandfather\u201d and\n\u201cgrandmother\u201d because of their great age and mysterious character. The\nwi\u00b4-gi-e is an expression by the ancient No\u207f\u00b4-ho\u207f-zhi\u207f-ga of their\nlonging desire for a tribal life that will be as lasting as that of the\ngods and goddesses who forever travel in the heavens. These gods and\ngoddesses are paired in this wi\u00b4-gi-e as follows:\n\n 1. Wa-\u1e33o\u207f\u00b4-da Ho\u207f\u00b4-ba do\u207f, God of Day (the Sun), grandfather,\n 2. Wa-\u1e33o\u207f\u00b4-da Ho\u207f do\u207f, Goddess of Night (the Moon), grandmother.\n\n 3. Wa\u00b4-\u1e6dse-do-ga, Male Star (the Morning star), grandfather,\n 4. Wa\u00b4-\u1e6dse Mi-ga, Female Star (the Evening star), grandmother.\n\n 5. Wa\u00b4-ba-ha, Litter (the Dipper), grandfather,\n 6. \u1e6ca-p\u0323a\u00b4, Deer-head (the Pleiades), grandmother.\n\n 7. \u1e6ca Tha\u00b4-bthi\u207f, Three-deer (the three great stars that form\n Orion\u2019s Belt), grandfather,\n 8. Mi-\u1e33a-\u1e33\u2019e u-\u1e33i-tha-\u00e7\u2019i\u207f (Stars-strung-together) (theta and iota\n in Orion), grandmother.\n\nXu\u00b4-tha-wa-\u1e6do\u207f-i\u207f of the \u1e6csi\u00b4-zhu Wa-no\u207f (Elder \u1e6csi\u00b4-zhu), a war gens\nof the \u1e6csi\u00b4-zhu great tribal division, was asked for the Child-naming\nRitual of his gens, he being referred to as one versed in the rituals\nof the \u1e6csi\u00b4-zhu war gentes, but he declined to give it in full. With\nsome reluctance he consented to recite the first wi\u00b4-gi-e of his ritual\nwhich corresponds to and bears the same title as the one given by\nSho\u207f\u00b4-ge-mo\u207f-i\u207f, a No\u207f\u00b4-ho\u207f-zhi\u207f-ga of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n(See pp. 60 to 67.)\n\n[Illustration:\n\nFIG. 3.\u2014Chart of constellation Wa\u00b4-ba-ha (Ursa Major)]\n\n[Illustration:\n\nFIG. 4.\u2014Chart of \u1e6ca \u1e6cha\u00b4-bthi\u207f, Three Deer (in Orion)]\n\nIn the Sho\u207f\u00b4-ge-mo\u207f-i\u207f wi\u00b4-gi-e (The Taking of Life Symbols), the\npeople of the \u1e6csi\u00b4-zhu Wa-shta-ge gens implored four gods and four\ngoddesses of the sky for permission to take from them \u201cbodies\u201d for\ntheir little ones. The people of the \u1e6csi\u00b4-zhu Wa-no\u207f, in the wi\u00b4-gi-e\nrecorded by Xu-thu\u00b4-wa-\u1e6do\u207f-i\u207f, entreated six gods and four goddesses\nof the sky for permission to take \u201cbodies\u201d from them for their little\nones. The following is the order in which the \u1e6csi\u00b4-zhu Wa-no\u207f people\napproached these ten sky deities, the order in which they paired them\naccording to sex, and the terms of relationship they used in addressing\nthem:\n\n1. Wa-\u1e33o\u207f\u00b4-da Ho\u207f\u00b4-ba do\u207f, the God of Day (the Sun), grandfather,\n2. Wa-\u1e33o\u207f\u00b4-da Ho\u207f do\u207f, the Goddess of Night (the Moon), grandmother.\n\n3. Mi-\u1e33a\u00b4-\u1e33\u2019e Ho\u207f-ba\u207f do\u207f, the Day-star (Morning star), grandfather,\n4. Mi-\u1e33a\u00b4-\u1e33\u2019e Ho\u207f\u00b4 do\u207f, the Night-star (Evening star), grandmother.\n\n5. Wa\u00b4-ba-ha, Litter, the Dipper (Great Bear), (fig. 3), grandfather,\n6. Mi-\u1e33a\u00b4-\u1e33\u2019e u-\u1e33i-tha-\u00e7\u2019i\u207f, Double-star, grandmother.\n\n7. \u1e6ca-p\u0323a\u00b4, Deer-head, Pleiades, grandfather,\n8. \u1e6ca Tha\u00b4-bthi\u207f, Three-deer, the three great stars in Orion\u2019s belt\n(fig. 4), grandmother.\n\n9. Mi-\u1e33a\u00b4-\u1e33\u2019e Zhu-dse, Red-star, the Pole star, grandfather,\n10. Sho\u207f-ge A-ga-k\u2019e e-go\u207f, Dog-star, Sirius, grandfather.\n\nThe two wi\u00b4-gi-es do not agree as to the sexes of two of the sky\ndeities. In the \u1e6csi\u00b4-zhu Wa-shta-ge wi\u00b4-gi-e, \u1e6ca-p\u0323a\u00b4 (Pleiades)\nis addressed as grandmother and in that of the \u1e6csi\u00b4-zhu Wa-no\u207f as\ngrandfather. \u1e6ca-tha\u00b4-bthi\u207f, Three-deer, is addressed as grandfather in\nthe \u1e6csi\u00b4-zhu Wa-shta-ge wi\u00b4-gi-e and in that of the \u1e6csi\u00b4-zhu Wa-no\u207f as\ngrandmother.\n\nThe difference between the two wi\u00b4-gi-es in this respect was spoken\nof to Sho\u207f\u00b4-ge-mo\u207f-i\u207f and he said: \u201cWe notice such mistakes in the\ntribal rites but controversy over them is always avoided by the\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga. Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f recited his wi\u00b4-gi-e correctly,\nand we recite ours as it was handed down to us. The \u1e6csi\u00b4-zhu Wa-no\u207f,\nbeing a war people, mention in their wi\u00b4-gi-e their two war gods, the\nRed-star and the Dog-star; they address both as grandfather. We (the\n\u1e6csi\u00b4-zhu Wa-shta-ge) are a peace people, therefore we do not mention\nthose two gods in our child-naming ritual.\u201d\n\n\nFIRST CHILD-NAMING WI\u00b4-GI-E OF THE \u1e6cSI\u00b4-ZHU WA-NO^N GENS\n\nThe following is the first wi\u00b4-gi-e in the Child-naming Ritual of the\n\u1e6csi\u00b4-zhu Wa-no\u207f, war gens, of the \u1e6csi\u00b4-zhu great tribal division, as\nrecited by Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f.\n\n\nTAKING OF LIFE SYMBOLS\n\n\n1\n\n 1. Verily, at that time and place, it has been said, in this house,\n 2. The \u1e6csi\u00b4-zhu, a people who have seven fireplaces, spake to one\n another,\n 3. Saying: O, younger brothers,\n 4. The little ones have nothing of which to make their bodies.\n 5. Then, at that very time they spake\n 6. To the Sho\u00b4-\u1e33a Wa-ba-xi (the Chief Messenger),\n 7. Saying: O, younger brother,\n 8. The little ones have nothing of which to make their bodies,\n 9. Take heed and see what can be done.\n 10. Then, at that very time,\n 11. The Chief Messenger\n 12. Hastened to the\n 13. God of Day (the Sun), who sitteth in the heavens,\n 14. And returned with him to the people.\n 15. They spake to the God of Day, saying: O, grandfather,\n 16. The little ones have nothing of which to make their bodies.\n 17. Then, at that very time,\n 18. The God of Day quickly replied: It is well you sent for me.\n 19. Of all the groups of gods,\n 20. I am a god by myself.\n 21. The little ones shall make of me their bodies.\n 22. Even among the gods,\n 23. There is not one who has power to see my path.\n 24. When the little ones make of me their bodies,\n 25. Even among the gods\n 26. There is not one who shall be able to see their path, in life\u2019s\n journey.\n 27. Even among the gods\n 28. There is not one who has power to cross my path.\n 29. When the little ones make of me their bodies,\n 30. Even among the gods\n 31. There is not one who shall be able to cross their path, in\n life\u2019s journey.\n 32. Even among the gods\n 33. What one is there who can stand in my way to prevent my going?\n 34. When the little ones make of me their bodies,\n 35. Even among the gods\n 36. There is not one who shall be able to stand in their way to\n prevent their going.\n 37. I am not the only god,\n 38. Take heed and make further search.\n\n\n2\n\n 39. Verily, at that time and place, it has been said, in this house,\n 40. The Chief Messenger\n 41. Hastened to the\n 42. Goddess of Night (the Moon), who sitteth in the heavens,\n 43. And returned with her to the people.\n 44. They spake to her, saying: O, grandmother,\n 45. The little ones have nothing of which to make their bodies.\n 46. Then, at that very time,\n 47. The Goddess of Night replied: It is well you sent for me.\n 48. Of all the groups of gods,\n 49. I am a god by myself.\n 50. Even among the gods\n 51. There is not one who has power to see my path.\n 52. When the little ones make of me their bodies,\n 53. Even among the gods\n 54. There is not one who shall be able to see their path.\n 55. Even among the gods\n 56. There is not one who has power to cross my path.\n 57. When the little ones make of me their bodies,\n 58. Even among the gods\n 59. There is not one who shall be able to cross their path.\n 60. Even among the gods\n 61. What one is there who can stand in my way to prevent my going?\n 62. When the little ones make of me their bodies,\n 63. Even among the gods\n 64. There is not one who shall be able to stand in their way to\n prevent their going.\n 65. I am not the only god,\n 66. Take heed and make further search.\n\n\n3\n\n 67. Verily, at that time and place, it has been said, in this house,\n 68. The Chief Messenger\n 69. Hastened to the\n 70. Star of Day (the Morning Star), who sitteth in the heavens,\n 71. And returned with him to the people.\n 72. They spake to the Star of Day, saying: O, grandfather,\n 73. The little ones have nothing of which to make their bodies.\n 74. Then, at that very time,\n 75. The Star of Day replied: It is well you sent for me.\n 76. The little ones shall make of me their bodies.\n 77. Of all the groups of gods,\n 78. I am a god by myself.\n 79. The little ones shall make of me their bodies.\n 80. Even among the gods\n 81. There is not one who has power to see my path.\n 82. When the little ones make of me their bodies,\n 83. Even among the gods\n 84. There is not one who shall be able to see their path.\n 85. Even among the gods\n 86. There is not one who has power to cross my path.\n 87. When the little ones make of me their bodies,\n 88. Even among the gods\n 89. There is not one who shall be able to cross their path.\n 90. Even among the gods\n 91. What one is there who can stand in my way to prevent my going?\n 92. When the little ones make of me their bodies,\n 93. Even among the gods\n 94. There is not one who shall be able to stand in their way to\n prevent their going.\n 95. I am not the only god,\n 96. Take heed and make further search.\n\n\n4\n\n 97. The Chief Messenger\n 98. Hastened to the\n 99. Star of Night (the Evening Star), who sitteth in the heavens,\n 100. And returned with her to the people.\n 101. They spake to her, saying: O, grandmother,\n 102. The little ones have nothing of which to make their bodies.\n 103. Then, at that very time,\n 104. The Star of Night replied: It is well you sent for me.\n 105. Of all the groups of gods\n 106. I am a god by myself.\n 107. When the little ones make of me their bodies,\n 108. Even among the gods\n 109. There is not one who shall be able to see their path, in their\n life\u2019s journey.\n 110. Even among the gods\n 111. There is not one who has power to cross my path.\n 112. When the little ones make of me their bodies,\n 113. Even among the gods\n 114. There is not one who shall be able to cross their path, in\n their life\u2019s journey.\n 115. Even among the gods\n 116. What one is there who can stand in my way to prevent my going?\n 117. When the little ones make of me their bodies,\n 118. Even among the gods\n 119. There is not one who shall be able to stand in their way to\n prevent their going.\n 120. I am not the only god,\n 121. Take heed and make further search.\n\n\n5\n\n 122. Verily, at that time and place, it has been said, in this\n house,\n 123. The Chief Messenger\n 124. Hastened to the\n 125. Litter (Great Bear), who stands in the midst of the heavens,\n 126. And returned with him to the people.\n 127. They spake to Litter, saying: O, grandfather,\n 128. The little ones have nothing of which to make their bodies.\n 129. Then, at that very time,\n 130. The Litter replied: It is well you sent for me.\n 131. Of all the groups of gods,\n 132. I am a god by myself.\n 133. The little ones shall make of me their bodies.\n 134. Even among the gods\n 135. There is not one who has power to see my path.\n 136. When the little ones make of me their bodies,\n 137. Even among the gods\n 138. There is not one who shall be able to see their path, in their\n life\u2019s journey.\n 139. Even among the gods\n 140. There is not one who has power to cross my path.\n 141. When the little ones make of me their bodies,\n 142. Even among the gods\n 143. There is not one who shall be able to cross their path.\n 144. Even among the gods\n 145. What one is there who can stand in my way to prevent my going?\n 146. When the little ones make of me their bodies,\n 147. Even among the gods\n 148. There is not one who shall be able to stand in their way to\n prevent their going.\n 149. I am not the only god,\n 150. Take heed and make further search.\n\n\n6\n\n 151. Verily, at that time and place, it has been said, in this\n house,\n 152. The Chief Messenger\n 153. Hastened to\n 154. \u1e6ca-p\u0323a\u00b4, Deer-head (Pleiades), who stands in the heavens,\n 155. And returned with her to the people.\n 156. They spake to her, saying: O, grandmother,\n 157. The little ones have nothing of which to make their bodies.\n 158. Then, at that very time,\n 159. Deer-head replied: It is well you sent for me.\n 160. Of all the groups of gods\n 161. I am a god by myself.\n 162. Even among the gods\n 163. There is not one who has power to see my path.\n 164. When the little ones make of me their bodies,\n 165. Even among the gods\n 166. There is not one who shall be able to see their path.\n 167. Even among the gods\n 168. There is not one who has power to cross my path.\n 169. When the little ones make of me their bodies,\n 170. Even among the gods\n 171. There is not one who shall be able to cross their path.\n 172. Even among the gods\n 173. What one is there who can stand in my way to prevent my going?\n 174. When the little ones make of me their bodies,\n 175. Even among the gods\n 176. There is not one who shall be able to stand in their way to\n prevent their going.\n 177. I am not the only god,\n 178. Take heed and make further search.\n\n\n7\n\n 179. Verily, at that time and place, it has been said, in this\n house,\n 180. The Chief Messenger\n 181. Hastened to\n 182. \u1e6ca Tha\u00b4-bthi\u207f, Three-deer (Orion\u2019s belt), who sitteth in the\n heavens,\n 183. And returned with him to the people.\n 184. They spake to him, saying: O, grandfather,\n 185. The little ones have nothing of which to make their bodies.\n 186. Then, at that very time,\n 187. Three-deer replied: Of all the groups of gods,\n 188. I am a god by myself.\n 189. The little ones shall make of me their bodies.\n 190. Even among the gods\n 191. There is not one who has power to see my path.\n 192. When the little ones make of me their bodies,\n 193. Even among the gods\n 194. There is not one who shall be able to see their path.\n 195. Even among the gods\n 196. There is not one who has power to cross my path.\n 197. When the little ones make of me their bodies,\n 198. Even among the gods\n 199. There is not one who shall be able to cross their path.\n 200. Even among the gods\n 201. What one is there who can stand in my way to prevent my going?\n 202. When the little ones make of me their bodies,\n 203. Even among the gods\n 204. There is not one who shall be able to stand in their way to\n prevent their going.\n 205. I am not the only god,\n 206. Take heed and make further search.\n\n\n8\n\n 207. Verily, at that time and place, it has been said, in this\n house,\n 208. The Chief Messenger\n 209. Hastened to\n 210. Mi-\u1e33a\u00b4-\u1e33\u2019e U-\u1e33i-tha-\u00e7\u2019i\u207f, Double-star (theta and iota in\n Orion), who sitteth in the heavens,\n 211. And returned with her to the people.\n 212. They spake to her, saying: O, grandmother,\n 213. The little ones have nothing of which to make their bodies.\n 214. Then, at that very time,\n 215. Double-star replied: It is well you sent for me.\n 216. Of all the groups of gods\n 217. I am a god by myself.\n 218. Even among the gods\n 219. There is not one who has power to see my path.\n 220. When the little ones make of me their bodies,\n 221. Even among the gods\n 222. There is not one who shall be able to see their path.\n 223. Even among the gods\n 224. There is not one who has power to cross my path.\n 225. When the little ones make of me their bodies,\n 226. Even among the gods\n 227. There is not one who shall be able to cross their path.\n 228. Even among the gods\n 229. What one is there who can stand in my way to prevent my going?\n 230. When the little ones make of me their bodies,\n 231. Even among the gods\n 232. There is not one who shall be able to stand in their way to\n prevent their going.\n 233. I am not the only god,\n 234. Take heed and make further search.\n\n\n9\n\n 235. Verily, at that time and place, it has been said, in this\n house,\n 236. The Chief Messenger\n 237. Hastened to\n 238. Mi-\u1e33a\u00b4-\u1e33\u00b4e Zhu-dse, Red-star (Pole star), who sitteth in the\n heavens,\n 239. And returned with him to the people.\n 240. They spake to him, saying: O, grandfather,\n 241. The little ones have nothing of which to make their bodies.\n 242. Red-star replied: It is well you sent for me.\n 243. Of all the groups of gods\n 244. I am a god by myself.\n 245. The little ones shall make of me their bodies.\n 246. Even among the gods\n 247. There is not one who has power to see my path.\n 248. When the little ones make of me their bodies,\n 249. Even among the gods\n 250. There is not one who shall be able to see their path.\n 251. Even among the gods\n 252. There is not one who has power to cross my path.\n 253. When the little ones make of me their bodies,\n 254. Even among the gods\n 255. There is not one who shall be able to cross their path.\n 256. Even among the gods\n 257. What one is there who can stand in my way to prevent my going?\n 258. When the little ones make of me their bodies,\n 259. Even among the gods\n 260. There is not one who shall be able to stand in their way to\n prevent their going.\n 261. I am not the only god,\n 262. Take heed and make further search.\n\n\n10\n\n 263. Verily, at that time and place, it has been said, in this\n house,\n 264. The Chief Messenger\n 265. Hastened to\n 266. The side of the heavens\n 267. Where lay Sho\u207f\u00b4-ge, the Dog (Sirius), as though suspended in\n the sky,\n 268. And returned with him to the people.\n 269. They spake to him, saying: O grandfather,\n 270. The little ones have nothing of which to make their bodies.\n 271. Then, at that very time,\n 272. The Dog replied: The little ones shall make of me their bodies,\n 273. Behold my toes, that are gathered closely together,\n 274. I have not folded them together without a purpose.\n 275. I have made them to be a sign of old age.\n 276. When the little ones make of me their bodies,\n 277. When they become aged men,\n 278. In their toes, closely folded together,\n 279. They shall see the sign of old age.\n 280. Behold the folds of skin on my ankle.\n 281. I have not put them there without a purpose.\n 282. I have made them to be a sign of old age.\n 283. When the little ones make of me their bodies,\n 284. When they become aged men,\n 285. In the skin of their ankles, gathered in folds,\n 286. They shall see the sign of old age.\n 287. Behold the flaccid muscles of my thigh.\n 288. They have not become flaccid without a purpose.\n 289. I have made them to be a sign of old age.\n 290. When the little ones make of me their bodies,\n 291. When they become aged men,\n 292. They shall see in the flaccid muscles of their thighs the sign\n of old age.\n\n 293. Behold my shoulders, that are drawn close together.\n 294. They are not drawn together without a purpose.\n 295. I have made them to be a sign of old age.\n 296. When the little ones make of me their bodies,\n 297. When they become aged men,\n 298. They shall see in their shoulders drawn together the sign of\n old age.\n\n 299. Behold the flaccid muscles of my throat.\n 300. They have not become flaccid without a purpose.\n 301. I have made them to be a sign of old age.\n 302. When the little ones make of me their bodies,\n 303. When they become aged men,\n 304. They shall see in the flaccid muscles of their throat the sign\n of old age.\n\n 305. Behold the folds of the corners of my mouth.\n 306. They are not put there without a purpose.\n 307. I have made them to be a sign of old age.\n 308. When the little ones make of me their bodies,\n 309. When they become aged men,\n 310. They shall see in the corners of their mouth the sign of old\n age.\n\n 311. Behold the folds in the corners of my eyes.\n 312. They are not put there without a purpose.\n 313. I have made them to be a sign of old age.\n 314. When the little ones make of me their bodies,\n 315. When they become aged men,\n 316. They shall see in the corners of their eyes the sign of old\n age.\n\n 317. Behold the tip of my nose.\n 318. It is not placed there without a purpose.\n 319. I have placed it there for chasing away other gods.\n 320. I use it for keeping other gods from entering my house.\n 321. When the little ones make of me their bodies,\n 322. They shall use it to chase away other gods, as they travel the\n path of life.\n\n 323. Behold the hair on the crown of my head grown thin.\n 324. It has not grown thin without a purpose.\n 325. I have made it to be a sign of old age.\n 326. When the little ones make of me their bodies,\n 327. When they become aged men,\n 328. They shall see in their whitened hair\n 329. The sign of old age, as they travel the path of life.\n 330. There comes a time\n 331. When a calm and peaceful day comes upon me,\n 332. So there shall come upon the little ones a calm and peaceful\n day, as they travel the path of life.\n\nThe most important wi\u00b4-gi-es (recited parts of a ritual) used in the\nchild-naming rituals are those which relate to the life symbols of a\ngens, such as the sun, the moon, the morning and evening stars, night\nand day, deer, elk, bear, etc., which are called wa-zho\u00b4-i-ga-the,\nobjects of which bodies are made; and those which relate to the\npersonal, sacred names adopted by a gens to be used by its members for\ntheir children. The wi\u00b4-gi-e relating to the life symbols are usually\nrecited at the beginning of the ceremony. (See wi\u00b4-gi-e of the \u1e6csi\u00b4-zhu\nWa-shta-ge gens, p. 60.) The name wi\u00b4-gi-es, called Zha\u00b4-zhe \u1e32i-\u1e6do\u207f\n(Zha\u00b4-zhe, name; \u1e32i-\u1e6do\u207f, the taking of), are recited when all the\nNo\u207f\u00b4-ho\u207f-zhi\u207f-ga who were invited to take part in the ceremony of the\nconferring of a name upon a child have assembled. The life-symbol and\nthe name-taking wi\u00b4-gi-es are paraphrases of the mythical stories of\nthe origin of the people of a gens. These mythical origin stories are\ncalled Ni\u00b4-\u1e33i-e, freely translated, Sayings of the Ancient Men.\n\nXu-tha\u00b4-wa-\u1e6do\u207f-i\u207f (pl. 7), of the \u1e6csi\u00b4-zhu Wa-no\u207f gens of the \u1e6csi\u00b4-zhu\ngreat tribal division, recorded the life symbol wi\u00b4-gi-e of his gens\n(see pp. 75-84) but he declined to give the wi\u00b4-gi-e of the sacred\ngens names. However, these names appear in the Wi\u00b4-gi-e \u1e6co\u207f-ga, Great\nWi\u00b4-gi-e (36th Ann. Rept. Bur. Amer. Ethn., pp. 254-269), which are\nhere given in their order, as follows:\n\n1. \u2019I\u207f-\u00e7ka\u00b4, White Rock. In the origin story of this gens the people\ncame down from the sky, as eagles, to the earth and alighted upon seven\ntrees. Thence:\n\n 36. They moved onward over the earth.\n 37. They came to the top of a rocky cliff,\n 38. Close to it they came and paused,\n 40. They spake to one another, saying: White Rock\n 41. We shall make to be a personal name for ourselves.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., p. 255.)\n\n2. Mo\u207f\u00b4-hi\u207f Wa-\u1e33o\u207f\u00b4-da, Mysterious Knife. From the White Rock the\npeople went forth to wander over the earth. They thought to make for\nthemselves a knife for ceremonial use. The Sho\u00b4-\u1e33a went again and again\nto find the right kind of stone of which to make the knife. He brought\nhome the red flint, the blue flint, the flint streaked with yellow, the\nblack flint and the white flint, one after the other, each of which was\nrejected as being unfit for use by the little ones as a knife. Finally\nhe brought home a round-handled knife which was accepted as suitable\nfor the purpose. Then followed the idea of the people of making a\nmagical war club for ceremonial use. The Sho\u00b4-\u1e33a went in search for the\nright kind of tree out of which to make it. He brought to the elder\nbrothers the hickory tree, the thick-barked hickory tree, the red oak\ntree, the red wood tree, the dark wood tree, each of which was rejected\nas being unsuitable for use as a club. Then he brought to them the\nwillow tree, a tree that never dies. This the elder brothers accepted\nas eminently fitted for use as a club, and:\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 7\n\nXU-THA\u00b4-WA-\u1e6cO^N-I^N (\u1e6cSI\u00b4-ZHU WA-NO^N GENS)]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 8\n\nSTRAPS FOR TYING CAPTIVES]\n\n 268. Their round-handled-knife\n 269. They quickly took from its resting place,\n 271. And spake, saying: It is a fear-inspiring knife,\n 272. Verily, it is a mysterious knife.\n 273. Mysterious-knife\n 274. The little ones shall take as their personal name.\n 276. They lifted the round-handled knife\n 277. And quickly stabbed with it the body of the willow tree.\n 278. Then from its wound its life-blood streamed forth.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., p. 261.)\n\n3. We\u00b4-thi\u207f-\u00e7a-gi, Strong-strap. With the mysterious knife the people\nshaped out of the \u201ctree-that-never-dies\u201d a mystic club. Taking with\nthem the knife and the club they went in search of a buffalo and found\none. On coming in sight of the animal they brandished the magic weapon\nfour times in the air and the buffalo fell lifeless to the ground:\n\n 511. The skin of the (left) hind leg\n 512. They cut into a narrow strip,\n 514. And said: Verily the skin stretches not,\n 515. We shall make use of it as we travel the path of life.\n 517. Verily, it is a strong strap,\n 519. We shall consecrate it for ceremonial use,\n 520. Therefore Strong-strap\n 521. We shall make to be our sacred personal name.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., pp. 267-268.)\n\n4. We\u00b4-thi\u207f-ga-xe, Strap-maker. By the cutting of the first strap out\nof the skin of the left hind leg of the magically killed buffalo the\npeople of the \u1e6csi\u00b4-zhu Wa-no\u207f gens created for themselves the office of\nmaking the straps (pl. 8) for the warriors for the tying of captives\nwhen any are taken. As they continued to cut out the strap they said:\n\n 523. Strap-maker, also,\n 524. We shall make to be our sacred personal name.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., p. 268.)\n\n5. W\u00e9-thi\u207f-zhi\u207f-ga, Slender-strap. The strap they made out of the skin\nof the left hind leg of the animal was long and slender, and when they\nhad finished it,\n\n 526. They said: Slender-strap, also,\n 527. We shall make to be our sacred personal name.\n 549. The skin of the left side\n 550. They cut in a circle,\n 552. And seven slender straps\n 553. They made of it for the \u1e6csi-zhu who possesses seven fireplaces,\n 554. One for each fireplace,\n 556. And they said: We shall consecrate these straps for ceremonial\n use.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., pp. 268-269.)\n\nThese seven straps cut from the left side of the buffalo were to serve\nas types for similar straps to be ceremonially made for each of the\nother gentes of the tribe when about to go to war, to use in tying\ncaptives.\n\n6. He-thi\u00b4-shi-zhe, Curved-horn. As the people saw the horns of the\nbuffalo they exclaimed:\n\n 558. Behold the left horn,\n 559. We shall consecrate it for ceremonial use,\n 561. Therefore Curved-horn, also,\n 562. We shall make to be our sacred personal name.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., p. 269.)\n\n7. He-thi\u00b4-zha-ge, Outspread-horns. The people noticed that the horns\nof the buffalo stood wide apart and outspread and so they exclaimed:\n\n 564. Outspread-horns, also,\n 565. We shall make to be our sacred personal name.\n 566. And they said, again: Behold the left horn,\n 568. We consecrete it for ceremonial use.\n\n \u2014(36th Ann. Rept. Bur. Amer. Ethn., p. 269.)\n\nPersonal names relating to any of the life symbols of a gens serve to\nkeep the members informed of their place in the gentile and tribal\norganization. For example: Men who were given such names as Ho-\u00e7o\u207f\u00b4,\nWhite-fish; To\u00b4-ho-ho-e, Blue-fish; and Ho\u00b4-\u1e33i-e-\u00e7i, Wriggling-fish,\nknow that they are members of the Ho\u00b4-i-ni-\u1e33a-shi-ga, Fish-people, gens\nwhose life symbol is the Fish, and that the place of their gens is in\nthe Wa-zha\u00b4-zhe, the first of the two subdivisions of the Ho\u207f\u00b4-ga great\ntribal division which symbolizes the earth. The Wa-zha\u00b4-zhe subdivision\ntypifies the water portion of the earth.\n\nThose who were given such names as O\u00b4-po\u207f-\u1e6do\u207f-ga, Great-elk;\nMo\u207f\u00b4-thi\u207f-\u1e33a-ga-xe, Maker-of-the-land; and Mo\u207f-zho\u207f\u00b4-ga-xe, Maker\nof-the-earth, know that they are members of the Elk gens whose life\nsymbol is the male elk (36th Ann. Rept. Bur. Amer. Ethn., p. 165, lines\n274 to 354) and that the place of their gens is with the Ho\u207f\u00b4-ga, the\nsecond of the two subdivisions of the Ho\u207f\u00b4-ga great tribal division\nwhich symbolizes the earth. The Ho\u207f\u00b4-ga subdivision typifies the land\nportion of the earth.\n\nMen who bear the names P\u0323i-\u00e7i\u00b4, Acorn; U-bu\u00b4-dse, Profusion; and\nNo\u207f-bu\u00b4-dse, Profusion (by the treading of the eagles on the branches\nof the red oak tree) know that they are members of the \u1e6csi\u00b4-zhu\nWa-shta-ge (Peacemaker) gens, that the life symbol of their gens is the\nred oak tree, the emblem of fruitfulness, and that the place of their\ngens in the tribal organization is with the \u1e6csi\u00b4-zhu, the second of\nthe two great tribal divisions which symbolizes the sky, including the\nsun, moon and stars that move therein. (See 36th Ann. Rept. Bur. Amer.\nEthn., p. 281, lines 111 to 120.)\n\n[Illustration:\n\nFIG. 5.\u2014Totemic cut of the Omaha boys\u2019 hair.\nNo. 1 is typical of the head and tail of the elk. No. 2 symbolizes\nthe head, tail, and horns of the buffalo. No. 2a\u2014the children of\nthis subgens and those of the Ni-ni\u00b4-ba-to\u207f subgens of other gentes\nhave their hair cut alike; the locks on each side of the bared crown\nindicate the horns of the buffalo. No. 3 represents the line of the\nbuffalo\u2019s back as seen against the sky. No. 4b stands for the head of\nthe bear. No. 4c figures the head, tail, and body of small birds. No.\n4d, the bare head, represents the shell of the turtle; and the tufts,\nthe head, feet, and tail of the animal. No. 4e pictures the head,\nwings, and tail of the eagle. No. 5 symbolizes the four points of\nthe compass connected by cross lines; the central tuft points to the\nzenith. No. 6 represents the shaggy side of the wolf. No. 7 indicates\nthe horns and tail of the buffalo. No. 8 stands for the head and tail\nof the deer. No. 9 shows the head, tail, and knobs of the growing horn\nof the buffalo calf. No. 10 symbolizes reptile teeth. The children of\nthis gens sometimes have the hair shaved off so as to represent the\nhairless body of snakes.]\n\n\nTHE GENTILE HAIR CUT OF CHILDREN\n\nAnother custom, akin to the taking of personal gentile names, was\noriginated by the ancient No\u207f\u00b4-ho\u207f-zhi\u207f-ga, that of the adoption by\neach of the various gentes of the tribe of a particular style of hair\ncut for the young children to typify one of the life symbols of the\ngens. (Fig. 5.) The style adopted by the Ho\u207f\u00b4-ga gens of the Ho\u207f\u00b4-ga\ntribal subdivision for their children was that of cutting nearly all\nthe hair of the head close to the skin, leaving an unbroken fringe\nalong the entire edge. (Fig. 6.) The story of its adoption is best told\nin the wi\u00b4-gi-e of the gens, a paraphrase of which is here given:\n\n\nTHE WI\u00b4-GI-E\n\n The Ho\u207f\u00b4-ga, a people who possess seven fireplaces, spake to one\n another,\n Saying: O, younger brothers,\n The little ones have nothing of which to make their bodies.\n Then to the Ho\u207f\u00b4-ga A-hiu-\u1e6do\u207f (Winged Ho\u207f\u00b4-ga) they spake,\n Saying: O, elder brother! and stood in mute appeal.\n In quick response the Winged Ho\u207f\u00b4-ga set forth in haste\n To a deep and miry marsh,\n To the Little Rock who sitteth firmly upon the earth.\n Close to the Little Rock he stood and spake,\n Saving: O, Grandfather!\n Our little ones have nothing of which to make their bodies.\n The Little Rock spake in quick response:\n I am a person of whom the little ones may well make their bodies.\n Thereupon the Winged Ho\u207f\u00b4-ga hastened back to his brothers to whom\n he spake,\n Saying: O, younger brothers, a Little Rock sits yonder.\n Then, with heads bent thitherward,\n The younger brothers set forth in haste\n To the Little Rock who sitteth firmly upon the earth, in the marsh.\n Around him they gathered, close to him they stood as they spake\n To the Little Rock sitting with algae floating about him, like locks\n of hair blowing in the wind. (Fig. 6.)\n O, Grandfather! they said to him,\n Our little ones have nothing of which to make their bodies.\n The Little Rock made reply:\n I am a person who is difficult to be overcome by death.\n When your little ones make of me their bodies,\n They shall always be difficult to overcome by death.\n Behold the locks that float about the edges of my head.\n When the little ones reach old age,\n Their locks shall float about the edges of their heads.\n The little ones shall always live to see their locks grown scant\n with age.\n The younger brothers spake, saying: Close to the God of Day who\n sitteth in the heavens,\n We shall place the Little Rock.[3]\n When our little ones make of the Little Rock their bodies,\n Of the God of Day also\n Our little ones shall make their bodies.\n The four days,\n The four great divisions of the days (the four stages of life),\n The little ones shall always reach and enter,\n They shall always live to see old age.\n\n[3] The Little Rock of the marsh is spoken of as the Gentle Rock\nbecause it is a special life symbol of the people for whom there must\nalways be peace and happiness. As a memorial of the finding of the\nLittle Rock of the marsh the members of the Ho\u207f\u00b4-ga gens in cutting the\nhair of their little ones leave a fringe around the entire edge.\n\nThis style of hair cut is called \u1e33on\u207f\u00b4-ha-u-thi-stse (\u1e33o\u207f\u00b4-ha, along\nthe edge; u-thi-stse, a line left uncut), meaning an unbroken line of\nhair left uncut along the entire edge.\n\n[Illustration:\n\nFIG. 6.\u2014Symbolic hair cut of the Ho\u207f\u00b4-ga gens]\n\nAt a festival being held at the Indian village near the town of\nPawhuska, old Saucy-calf called the writer\u2019s attention to a little boy\nwho was playing hide-and-seek with other youngsters and said: \u201cLook at\nthe way his hair is cut (fig. 6); that is the Ho\u207f\u00b4-ga A-hiu-\u1e6do\u207f hair\ncut. That style is called \u1e33o\u207f\u00b4-ha-u-thi-stse. Xu-tha\u00b4-pa, Eagle-head,\nbetter known as Ben Wheeler, a young man who sat near us, looked up\nand said: \u201cThat\u2019s my little boy; I cut my children\u2019s hair like that.\u201d\nSaucy-calf then explained that the act of the parents in cutting the\nhair of the child in that prescribed fashion was an implied petition\nto Wa-\u1e33o\u207f\u00b4-da to permit the little one to live to see old age without\nobstruction of any kind.\n\n\nHAIR CUT OF THE \u1e6cSI\u00b4-ZHU WA-SHTA-GE GENS\n\n[Illustration:\n\nFIG. 7.\u2014Symbolic hair cut of the \u1e6csi\u00b4-zhu Wa-shta-ge gens]\n\nThe people of the \u1e6csi\u00b4-zhu Wa-shta-ge (Peacemaker) gens, who\noccupied the most important and honored place in the great tribal\ndivision representing the sky and all that it contains, adopted the\n\u1e33o\u207f\u00b4-ha-u-thi-stse style of hair cut for their little ones, which\nvaried slightly from the styles used by the Ho\u207f\u00b4-ga. In the \u1e6csi\u00b4-zhu\nWa-shta-ge symbolic hair cut the line of hair left uncut along the edge\nis divided into little locks to typify the petals of the cone-flower,\nwhich is the sacred flower of the gens (fig. 7).\n\nSho\u207f\u00b4-ge-mo\u207f-i\u207f, in speaking of the symbolic hair cut of the children\nof his gens, the \u1e6csi\u00b4-zhu Wa-shta-ge, told the following mythical story\nof its origin:\n\nIn the beginning the \u1e6csi\u00b4-zhu people came down, in the form of eagles,\nfrom the upper to the lower world. As they came in sight of the earth\nthey beheld a large red oak tree. They soared down to it and alighted\nupon its topmost branches. The shock of their weight sent to the\nground a shower of acorns which scattered around the foot of the tree,\nwhereupon they said: We shall make of this tree our life symbol; our\nlittle ones shall multiply in numbers like the seeds of the oak that\nfall to the earth in countless numbers. The eagles that crowded upon\nthe top branches of the oak became a people whose thoughts dwelt upon\nwar, but two of the eagles found no resting place on the outspreading\nbranches of the great oak and were obliged to drop to the earth. One\nalighted on a larger elder tree and his people became known as Ba\u00b4-po,\npeople of the elder tree. The other eagle alighted upon the ground in\nthe midst of a patch of little yellow flowers which his people made to\nbe their life symbol and their emblem of peace. The people cut the hair\nof their children in such fashion as to make their heads resemble the\nlittle yellow flower, the emblem of peace. (Fig. 7.) This yellow flower\nis called Ba-shta\u00b4, Hair-cut. It is the _Ratibida columnaris_.\n\nA paraphrase of the wi\u00b4-gi-e of the Xu-tha\u00b4-zhu-dse, Red Eagle, gens in\nwhich the \u201clittle yellow flower,\u201d the emblem of peace, is mentioned, is\nhere given.\n\n\nPARAPHRASE OF THE WI\u00b4-GI-E OF THE RED EAGLE GENS\n\nPEACEFUL DAY IS MY NAME\n\n Verily, my abode is in the days that are calm and peaceful.\n When the little ones make of me their bodies (their life),\n They shall become a people of the days that are ever serene.\n From each of the great gods,\n I verily remove all traces of anger and violence.\n When the little ones make of me their bodies,\n They shall have power to remove from the gods\n All anger and the desire for destruction.\n From the god of the lower world (the earth);\n From the god of light who standeth in the midst of heaven;\n From the god of the upper world (the over-arching sky),\n I have power to remove all anger and violence.\n When the little ones make of me their bodies,\n They also shall have power to remove from the gods all anger.\n When the little ones of the Wa-zha\u00b4-zhe (subdivision),\n And those of the Ho\u207f\u00b4-ga (subdivision),\n Make of me their bodies,\n They shall have power to remove from all lands,\n All anger, hatred and violence.\n\nNO-ANGER IS ALSO MY NAME\n\n I am a person of whom the little ones may well make their bodies.\n My abode is in the midst of the earth\u2019s warm, quivering air.\n When the little ones make of me their bodies,\n They shall become a people of the earth\u2019s quivering air.\n Verily, in the days that are gentle and peaceful,\n I make my abode.\n When the little ones make of me their bodies,\n They shall become a people of the days that are gentle and peaceful.\n Of a little yellow flower\n I have made my body.\n The little Ba-shta\u00b4, that stands amidst the winds,\n I have made to be my body.\n When the little ones make of the Ba-shta\u00b4 their bodies,\n They shall ever live together without anger, without hatred.\n\n\u1e6co\u207f-wo\u207f-i\u00b4-hi-zhi\u207f-ga, Little \u1e6co\u207f-wo\u207f-i\u00b4-hi, in speaking to Miss\nFletcher in 1898 of the Osage gentile system, said that there are five\nsubgentes in the \u1e6csi\u00b4-zhu Wa-shta-ge gens, namely:\n\n1. \u1e6csi\u00b4-u-\u00e7ko\u207f-\u00e7ka, House in the center, meaning the Sanctuary in the\nkeeping of this gens which, figuratively, stands in the center of the\nearth.\n\n2. Ba\u00b4-po, Elder, or, People of the elder trees.\n\n3. Mo\u207f\u00b4-\u00e7a-hi, Arrow-tree, or, People of the arrow tree.\n\n4. Zho\u207f-\u00e7o\u207f\u00b4, White-tree (Sycamore), or, People of the white tree.\n\n5. Sho\u00b4-\u1e33a, Messengers, or, People from whom a ceremonial messenger is\nchosen for the gens. Sometimes this gens is called \u1e6csi\u00b4-u-thu-ha-ge,\nLast group of houses.\n\nIt is from the people of the \u1e6csi\u00b4-u-\u00e7ko\u207f-\u00e7ka that the hereditary chief\nof the \u1e6csi\u00b4-zhu great tribal division must always be chosen. The Ba\u00b4-po\nsubgens has the office of making the stem for the ceremonial peace pipe\nof the \u1e6csi\u00b4-zhu Wa-shta-ge. The stem must always be made of the Ba\u00b4-po,\nthe elder tree. The people of the Arrow-tree and the Sycamore gentes\nhave lost the significance of their life symbols. All of these five\nsubgentes use the cone-flower symbolic hair cut.\n\nThere is something pathetic in the passing away of these ancient rites\nand customs which the Osage Indians had treasured from the earliest\ntimes of their tribal existence. Joe Sho\u207f\u00b4-ge-mo\u207f-i\u207f, like his father,\nhad respect and reverence for the religious thoughts of his ancestors\nwhich they had expressed in symbols and rituals with ceremonial forms\nand handed down. Joe had two little daughters (pl. 9, _a_) upon whom\nhe bestowed a large share of his affections. He not only gave to\neach of them a sacred name of his gens, but, from year to year, as\nthey approached womanhood, he cut their hair to typify the sacred\nflower of peace and happiness, an act which implied a supplication to\nWa-\u1e33o\u207f\u00b4-da to bless each little one with a long and fruitful life. At\nthe last symbolic hair cut the children had reached school age and they\nwillingly went to the house of learning. The white children with whom\nthey mingled hooted and jeered at them for their strange hair cut and\nmade them unhappy. When they came home they told their father of their\nunkind treatment at the school. The fond father quietly took a pair of\nshears and cut away from each little head the symbolic locks.\n\nLittle \u1e6co\u207f-wo\u207f\u00b4-i-hi also stated that there was another style of\nsymbolic hair cut called \u00e7i\u207f\u00b4-dse-a-gthe, tails worn on the head, which\nbelongs to the \u1e6csi\u00b4-zhu Wa-no\u207f, the principal war gens of the \u1e6csi\u00b4-zhu\ngreat tribal division, which he described as: All of the hair of the\nhead cut close but leaving uncut a row of three locks, equidistant\napart, beginning at the crown of the head and ending near the edge of\nthe hair at the back of the head. (Fig. 8.) This style of hair cut\nsymbolizes all animals of the dog family, including the gray wolf, the\ncoyote, and the domestic dog. It also symbolizes a star called Sho\u207f\u00b4-ge\na-ga-\u1e33\u2019e e-go\u207f, Dog that lies suspended in the sky (Sirius).\n\nThe Dog Star is mentioned in the Child-naming Wi\u00b4-gi-e of the \u1e6csi\u00b4-zhu\nWa-no\u207f gens, bearing the title Wa-zho\u00b4-i-ga-the Wi\u00b4-gi-e, Taking of\nLife Symbols, given by Xu-tha\u00b4-wa-\u1e6do\u207f-in. (See p. 82, sec. 10 of the\nwi\u00b4-gi-e.)\n\nLittle \u1e6co\u207f-wo\u207f\u00b4-i-hi said that the Wa-\u00e7a-be-\u1e6do\u207f, Black Bear gens of the\nHo\u207f\u00b4-ga great division, had a similar style of hair cut as that of the\n\u1e6csi\u00b4-zhu Wa-no\u207f gens. Wa-xthi\u00b4-zhi said that the Puma gens also had the\nsame style of hair cut.\n\n[Illustration:\n\nFIG. 8.\u2014Hair cut of the \u1e6csi\u00b4-zhu Wa-no\u207f and Wa-\u00e7a\u00b4-be\n(Black Bear) gentes]\n\nThe symbolic hair cut of the Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi gens, Men of Mystery,\nis: hair of the head all cut close excepting a lock left uncut on the\ncrown of the head (pl. 10, _a_) and a lock at the back of the head near\nthe edge, which does not show in the picture. The life symbol of this\ngens is the hawk and the hair cut represents this raptorial bird which\nwas adopted by all of the gentes of both the Ho\u207f\u00b4-ga and the \u1e6csi\u00b4-zhu\ngreat tribal divisions as an emblem of courage for their warriors.\n\nThe name of the boy whose picture shows the hair cut of his gens is\nGthe-do\u207f\u00b4-\u00e7ka, White-hawk (Gthe-do\u207f, hawk; \u00e7ka, white). It is the\nname that belongs to the second son in a family of this gens. His\nfather\u2019s name is No\u207f\u00b4-\u1e33a-\u1e6do-ho, Blue-back (No\u207f\u00b4-\u1e33a, back; \u1e6do-ho, blue),\na name referring to the blue-backed hawk. White-hawk\u2019s mother is\nXi-tha\u00b4-do\u207f-wi\u207f, Good-eagle-woman, daughter of Sho\u207f\u00b4-ge-mo\u207f-i\u207f of the\n\u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\nThe style of symbolic hair cut adopted by the Tho\u00b4-xe gens is of the\n\u00c7i\u207f\u00b4-dse A-gthe class and is described as, hair on entire head cut\nclose excepting a little tuft left uncut just over the middle of the\nforehead, and a fringe running across the crown of the head from one\near to the other as shown in the picture (pl. 10, _b_); two tufts, one\non either side of the head back of the fringe, and a tuft just above\nthe nape of the neck, which do not show in the picture. This style of\ncut represents the buffalo bull, the principal life symbol of the gens.\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 9\n\n_a_\n\n_b_\n\nFOUR OSAGE CHILDREN]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 10\n\n_a_\n\n_b_\n\nCHILD\u2019S HAIR CUT OF THE THO-XE AND NI\u00b4-\u1e32A WA-\u1e32O^N-DA-GI GENTES]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 11\n\nMEN, SHOWING HAIR CUT OF ADULT OSAGES]\n\n[Illustration:\n\nBUREAU OF AMERICAN ETHNOLOGY\n\nFORTY-THIRD ANNUAL REPORT PLATE 12\n\nBONE EAR PERFORATORS AND EXPANDERS]\n\nThe two gentes, the Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi and the Tho\u00b4-xe, are closely\nrelated, being joint custodians of the rites pertaining to war. (See\n36th Ann. Rept. Bur. Amer. Ethn., pp. 64-65.) The symbolic hawks, each\nof which formed the central figure in the ceremonies of the war rites,\nwere regarded as being in the special care of the Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi,\nwhile all of the thirteen o-do\u207f\u00b4, military honors, to be won by each\nwarrior of the tribe in order to secure ceremonial rank, belonged\nto the Tho\u00b4-xe. The war honor must be won in a fight by a war party\ncarrying a hawk, the tribal emblem of courage. The places of these two\ngentes are on the \u1e6csi\u00b4-zhu side of the two great tribal divisions, but\nthey are not of the seven fireplaces of that great division.\n\nIn the \u1e6csi\u00b4-zhu Wi\u00b4-gi-e recited by Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da (36th Ann. Rept.\nBur. Amer. Ethn., pp. 277-285), relating to the mythical story of the\ndescent of the people from the upper to the lower world, these two\ngentes are mentioned. A paraphrase of this part is here given:\n\n\nPARAPHRASE OF WI\u00b4-GI-E RELATING TO THE NI\u00b4-\u1e32A WA-\u1e32O\u207f-DA-GI AND THE\nTHO\u00b4-XE GENTES\n\n The Messenger\n Then hastened down\n To the fourth division of the heavens,\n Close to it he stood and paused\n And lo, Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi, Man of Mysteries,\n Appeared before him.\n The Messenger turned and said to his followers: Here stands a man,\n Verily, one who inspires fear.\n I truly believe his name is, Fear-inspiring.\n The Man of Mysteries spake, saying: I am a person of whom your\n little ones may well make their bodies.\n When your little ones make of me their bodies,\n They shall be free from all causes of death.\n They shall take the name Little-hawk,\n To use as their personal name,\n Then shall they be able to live to see old age.\n Woman-hawk\n Is also a name that I have.\n Your little ones shall use it as their personal name,\n Then shall they be able to live to old age.\n\n The Messenger quickly passed on\n To Tho\u00b4-xe, who appeared in the form of a buffalo bull.\n Close to him the Messenger stood and spake,\n Saying: O, Grandfather!\n Then, turning toward his followers, he said: Here stands a man,\n Verily, a man who inspires fear.\n Then Tho\u00b4-xe spake, saving: I am a person of whom your little ones\n may well make their bodies.\n Thereupon he threw himself upon the earth,\n And the blazing star, a purple flower,\n Sprang up from the soil and stood, pleasing to the sense of sight.\n And Tho\u00b4-xe spake, saying: This plant shall be medicine for your\n little ones,\n It shall make their limbs to lengthen in growth,\n And they shall be able to live to see old age.\n Again Tho\u00b4-xe threw himself upon the earth\n And the poppy mallow\n Sprang from the soil and stood, beautiful, in its red blossoms.\n Then Tho\u00b4-xe spake, saying: Of this plant also,\n Your little ones shall make their bodies,\n They shall use it as medicine\n And it shall make their limbs to lengthen in growth.\n It is astringent to the taste,\n Therefore you shall name your little ones Astringent.\n When the little ones make of this plant their bodies,\n They shall be able to live to see old age.\n\nAt the time this work was begun the greater portion of the Osage\npeople had practically ceased to observe the ancient custom of cutting\nthe hair of their children in the prescribed symbolic fashion, and\nthose who continued the practice were reluctant to speak of it on\naccount of its sacred and mysterious character. For this reason it\nwas not possible to make an exhaustive study of the hair cut of the\nvarious gentes of the tribe. In the days when the rite was generally\nand strictly observed the girl, when she had attained the age of ten,\nwas permitted to let her hair grow long, and the boy was allowed to\nwear his hair in the same style as that of all the grown men; that\nis, all the hair of the head cut close excepting a crest beginning\nat the middle of the crown and terminating with a long braided tail\ncalled he-ga\u00b4-xa, horn, that hangs down the back of the head and on the\nshoulder. (Pl. 11.) The braided tail is called \u201ca\u00b4-\u00e7ku\u201d by the Omaha\nand the Ponca Indians.\n\nThe Ponca and the Omaha, who were at one time a part of the Osage\ntribe, also had the same tribal custom of ceremonially cutting the hair\nof the children. The ritual used in the ceremony is a supplication to\nWa-\u1e33o\u207f\u00b4-da to favor the child with a long and fruitful life.\n\nIn the course of her ethnological work among the Omahas in the years\n1881-83, Miss Alice C. Fletcher undertook to gather information about\nthe symbolic hair cut of the children of that tribe. At first she made\nslow progress because the Indians were unwilling to speak of matters\nthat form a part of the tribal rites. One day, at the house of Xo\u00b4-ga,\nthe members of the family and some visitors were speaking of Miss\nFletcher\u2019s difficulty in gathering information about the hair cut, when\nthe old man caught his little boy and, holding him fast between his\nknees, proceeded to cut his hair. The little fellow fought manfully but\nin a short time he stood with his head closely sheared, with locks left\nuncut here and there. The father swung the boy to his back and as he\nstarted to go he said: \u201cThat white woman is my friend and I am going\nto help her.\u201d He carried the child to Miss Fletcher and as he put him\ndown before her he said, \u201cThat\u2019s the hair cut of our gens. (See fig.\n5, No. 2.) It is the picture of a bison; you can\u2019t see it [the bison]\nbut we can. You may make a sketch of it and write about it as much as\nyou like.\u201d The lady looked for a moment in silence at the locks and\nthe little shorn head, then, with a hearty laugh and a handclap, she\nsnatched up paper and pencil to make a sketch of the locks and the\nshorn head, to the delight of all the Indians present. Thereafter she\nhad no trouble in getting information about the hair cut of all the\ngentes.\n\n\nFONDNESS OF PERSONAL ADORNMENT\n\nLike their relatives, the Omaha and the Ponca, the Osage people have\na fondness for personal adornment. Much paint is used in decorating\nthe face and body. Most of the lines and figures drawn upon the face\nand body are symbolic, as, for instance, a woman paints the parting\nof her hair almost daily. The red line symbolizes the path of the sun\nwhich forever passes over the earth and gives to it vitality. It is a\nsign of supplication for the continuity of life by procreation. Or, a\nman of the Life-giver gens paints his face all yellow with a narrow\nblack line running diagonally across his face from one corner of his\nforehead down to the lower jaw on the opposite side. This is the life\nsign ceremonially put upon a captive when the word is passed by the\nLife-giver gens that the captive shall be permitted to live. A downy\nfeather worn upright on the crown of the head by a man symbolizes the\nsun which brings life to the earth in material form. The white shell\ngorget which a man wears as a pendant on his necklace is also a symbol\nof the life-giving sun.\n\n\nEAR PERFORATING\n\nDown to recent times the Osage men have been sacrificing the\nshapeliness of their external ears to the gratification of their\nfondness for adornment. In ordinary times, and particularly on festal\ndays, the Osage men weighted their ears with strings of wampum or\nother ornaments made of bone or shells and silver earbobs which were\nintroduced by traders. The weight of the earrings and the crowding of\nthe holes in the ears with the rings enlarge the perforations to an\nextraordinary size. (Pl. 11.) The holes, which are bored along the rim\nof the pinna, were made by the same men who performed the ceremony\nconnected with the perforating. These men provided themselves with\nperforating instruments made of sharpened bone, wooden expanders,\nand little blocks of wood against which the ear is pressed when\nperforming the operation. (Pl. 12.) For a long time Wa\u00b4-thu-xa-ge and\n\u1e6csi\u00b4-zhu-zhi\u207f-ga held this office. The former died a few years ago.\nBoth of these men were members of the Peace gens of the \u1e6csi\u00b4-zhu great\ntribal division. An Osage was asked why the ears of the children were\nbored and he replied that the children whose ears were bored were apt\nto be better behaved than those whose ears were not perforated.\n\n\n\n\n\u1e32I\u00b4-NO^N WI\u00b4-GI-E\n\n\n1\n\n 1. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 2. Da\u00b4-do\u207f \u1e33i-no\u207f gi-the mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 3. Wa\u00b4-\u1e33o\u207f-da \u1e6dse-ga xtsi e-tho\u207f-be hi no\u207f no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 4. Ga\u00b4 \u1e33i-no\u207f gi-the mo\u207f-thi\u207f bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 5. \u1e32i\u00b4-no\u207f gi-the mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 6. \u1e6cs\u2019e wa-\u1e6dse-xi \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a, wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a,\n a bi\u207f da, \u1e6dsi ga.\n\n\n2\n\n 7. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 8. Da\u00b4-do\u207f wa-gthe gi-the mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 9. Wa-\u1e33o\u207f-da \u1e6dse-ga xtsi e-tho\u207f-be hi no\u207f bi a, a bi\u207f da, \u1e6dsi ga,\n 10. Thi\u00b4 u-ba-he i-sdu-ge dsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 11. Wa\u00b4-gthe \u1e6do\u207f e-go\u207f \u1e6do\u207f no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 12. Ga\u00b4wa-gthe gi-the mo\u207f-thi\u207f bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 13. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 14. Zhi\u207f\u00b4-ga wa-gthe gi-the mo\u207f-thi\u207f bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 15. Wa\u00b4-gthe gi-xi-tha zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga.\n\n\n3\n\n 16. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 17. Da\u00b4-do\u207f we-\u00e7da-the mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 18. Wa\u00b4-dsu-\u1e6da shi\u207f-\u1e6do-zhi\u207f-ga kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 19. No\u207f\u00b4-\u1e33a o\u207f-he i-sdu-ge dsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 20. Ga\u00b4 we-\u00e7da-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a,\n a bi\u207f da, \u1e6dsi ga,\n 21. We-\u00e7da-the mo\u207f-thi\u207f bi do\u207f shki a, a bi\u207f da, \u1e6dsi ga,\n 22. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga,\n e-\u1e33i-a bi a, a bi\u207f da, \u1e6dsi ga.\n 23. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 24. Da\u00b4-do\u207f wa-no\u207f-p\u2019i\u207f \u1e6do\u207f kshi-the mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 25. \u1e6csiu\u00b4-ge thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 26. Ga\u00b4 wa-no\u207f-p\u2019i\u207f \u1e6do\u207f kshi-the mo\u207f-thi\u207f \u1e6da bi a\u00b4,wi-\u00e7o\u207f-ga,\n e\u00b4-\u1e33i-a bi a\u00b4, bi\u207f da, \u1e6dsi ga,\n 27. Wa\u00b4-\u1e33o\u207f-da Ho\u207f-ba do\u207f thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 28. I\u00b4-tha-thu-\u00e7e \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 29. No\u207f\u00b4-p\u2019i\u207f \u1e6do\u207f kshi-the \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 30. U\u00b4-no\u207f tha bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 31. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a,\n bi a, a bi\u207f da, \u1e6dsi ga.\n\n\n\n\n\u1e6cSI TA\u00b4-P\u0323E WA-THO^N\n\n\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f-stse,\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f-stse he,\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f-stse,\n E the he wi-ta do\u207f u-tha-\u1e33i-o\u207f-stse he,\n Wa-\u1e6dse wi\u207f u-tha-\u1e33i-o\u207f-stse.\n\n\n\n\nWI\u00b4-GI-E\n\n\n1\n\n 1. Da\u00b4-do\u207f wa-\u00e7i-thi-\u00e7e mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 2. Wa\u00b4-\u1e6dse do-ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 3. Ga\u00b4 wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 4. Wa\u00b4-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 5. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga,\n e\u00b4-\u1e33i-a bi a, a bi\u207f da, \u1e6dsi ga.\n\n\n2\n\n 6. Da\u00b4-do\u207f wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 7. Wa\u00b4-\u1e6dse mi-ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 8. Ga\u00b4 wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi a\u00b4, a bi\u207f da \u1e6dsi ga,\n 9. Wa\u00b4-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 10. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga,\n e-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n3\n\n 11. Da\u00b4-do\u207f wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 12. Wa\u00b4-\u1e6dse do-ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 13. Ga\u00b4 wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 14. Wa\u00b4-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 15. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-co\u207f-ga, e\u00b4-\u1e33i-a,\n bi a, a bi\u207f da, \u1e6dsi ga.\n\n\n4\n\n 16. Da\u00b4-do\u207f wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f \u1e6da ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 17. Wa\u00b4-\u1e6dse mi-ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 18. Ga\u00b4 wa-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 19. Wa\u00b4-\u00e7i-thu-\u00e7e mo\u207f-thi\u207f bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 20. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a,\n bi a, a bi\u207f da, \u1e6dsi ga.\n\n\n\n\nZHA\u00b4-ZHE \u1e32I-\u1e6cO^N WI\u00b4-GI-E\n\n\n1\n\n 1. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 2. Ho\u207f\u00b4-ga u-dse-the p\u0323e-tho\u207f-ba ni-\u1e33a-shi-ga ba do\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 3. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 4. Zhi\u207f\u00b4-ga ni-\u1e33a-shi-ga bi a\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 5. Zhi\u207f\u00b4-ga hiu-dse \u1e6da ni-\u1e33a-shi-ga ba tho\u207f-ta zhi a\u00b4, wi-\u00e7o\u207f-ga,\n e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 6. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 7. Wa\u00b4-\u1e33o\u207f-da gtho\u207f-the do-ba\u00b4, a bi\u207f da, \u1e6dsi ga,\n 8. Gi\u00b4-\u1e33a \u1e6dse a, wi-\u00e7o\u207f-ga, e-\u1e33i-a, bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 9. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 10. Wa\u00b4-\u1e33o\u207f-da ho\u207f-ba do\u207f thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 11. Ha\u00b4! wi-\u1e6dsi-go-e\u00b4, e-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 12. Zhi\u207f\u00b4-ga ni-\u1e33a-shi-ga bi a\u00b4, wi-\u1e6dsi-go-e\u00b4, e-gi-a bi a\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 13. Zhi\u207f\u00b4-ga hiu-dse \u1e6da ni-\u1e33a-shi-ga ba tho\u207f-\u1e6da zhi a\u00b4,\n wi-\u1e6dsi-go-e\u00b4, e-gi-a, bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 14. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 15. Zhi\u207f\u00b4-ga hiu-dse \u1e6da ni-\u1e33a-shi-ga \u1e6da bi e\u00b4-she do\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 16. Zhi\u207f\u00b4-ga hiu-dse \u1e6da ni-\u1e33a-shi-ga bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 17. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga\u00b4, a bi\u207f da,\n \u1e6dsi ga.\n\n\n2\n\n 18. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 19. Zhi\u207f\u00b4-ga hiu-dse \u1e6da ni-\u1e33a-shi-ga \u1e6da bi e\u00b4-she do\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 20. Zhi\u207f\u00b4-ga zha-zhe \u1e33i-\u1e6do\u207f \u1e6dse thi\u207f-ge a-tha, wi-\u1e6dsi-go-e\u00b4, e-gi-a,\n bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 21. Ha\u00b4! zhi\u207f-ga e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 22. Zhi\u207f\u00b4-ga zha-zhe \u1e33i-\u1e6do\u207f \u1e6dse thi\u207f-ge e-she do\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 23. Zhi\u207f\u00b4-ga zha-zhe \u1e33i-\u1e6do\u207f ba-tho\u207f \u1e6da-mi kshe i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 24. Mi\u00b4-wa-ga-xe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 25. Zha\u2019-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga, e\u00b4-\u1e6dsi-the a\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 26. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 27. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n3\n\n 28. Da\u00b4-do\u207f zha-zhe \u1e33i-\u1e6do\u207f ga no\u207f shki a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 29. Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 30. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga\u00b4, a bi\u207f da, \u1e6dsi ga,\n 31. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 32. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga, a bi\u207f da,\n \u1e6dsi ga.\n\n\n4\n\n 33. Da\u00b4-do\u207f zha-zhe \u1e33i-\u1e6do\u207f ga no\u207f shki a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 34. I\u00b4-e-\u00e7ka-wa-the shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 35. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga\u00b4, a bi\u207f da, \u1e6dsi ga,\n 36. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 37. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n5\n\n 38. Da\u00b4-do\u207f zha-zhe \u1e33i-\u1e6do\u207f ga no\u207f shki a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 39. Mo\u207f\u00b4-zho\u207f-op-she-wi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 40. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga\u00b4, a bi\u207f da, \u1e6dsi ga,\n 41. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 42. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n6\n\n 43. Da\u00b4-do\u207f zha-zhe \u1e33i-\u1e6do\u207f ga no\u207f shki a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 44. Mo\u207f\u00b4-ga-xe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 45. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga\u00b4, a bi\u207f da, \u1e6dsi ga,\n 46. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 47. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n7\n\n 48. Da\u00b4-do\u207f zha-zhe \u1e33i-\u1e6do\u207f ga no\u207f shki a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 49. No\u207f\u00b4-mi-\u1e6dse-xi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 50. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4, zhi\u207f-ga\u00b4, a bi\u207f da, \u1e6dsi ga,\n 51. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 52. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da, a bi\u207f da, \u1e6dsi ga.\n\n\n8\n\n 53. Da\u00b4-do\u207f zha-zhe \u1e33i-\u1e6do\u207f ga no\u207f-shki a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 54. I\u207f\u00b4-shta-sha-be shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 55. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f \u1e6da bi a, zhi\u207f-ga\u00b4, a bi\u207f da, \u1e6dsi ga,\n 56. Zha\u00b4-zhe \u1e33i-\u1e6do\u207f mo\u207f-thi\u207f bi do\u207f shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 57. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n9\n\n 58. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 59. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-e no\u207f-zhi\u207f bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 60. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f-\u1e6dse thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga,\n e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 61. Thu-e\u00b4 xtsi \u00e7i-thu-\u00e7a ba do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 62. \u2019I\u207f\u00b4-xe shto\u207f-ga thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 63. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 64. Ha\u00b4! wi-\u1e6dsi-go-e\u00b4, e-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 65. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f-\u1e6dse thi\u207f-ge\u00b4 a-tha, wi-\u1e6dsi-go-e\u00b4,\n e-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 66. Ha\u00b4! zhi\u207f-ga, e-\u1e6dsi-the_a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 67. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f-\u1e6dse thi\u207f-ge\u00b4 e-she do\u207f a\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 68. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha ba tho\u207f \u1e6da mi kshi\u207f da, a bi\u207f da \u1e6dsi\n ga,\n 69. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 70. Zhi\u207f\u00b4-ga u-hu-shi-ga bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 71. U\u00b4-hu-shi-ge i-da-\u00e7i-ge o\u207f-\u1e33i-gtha-thi\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4,\n zhi\u207f-ga, a bi\u207f da, \u1e6dsi ga.\n\n\n10\n\n 72. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 73. No\u207f\u00b4 wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 74. O\u00b4-\u1e6do\u207f-be tha-the \u1e6dse a, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 75. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 76. \u2019I\u207f\u00b4 sho-sho-dse thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 77. He\u00b4-dsi xtsi hi no\u207f-zhi\u207f-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 78. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f-\u1e6dse thi\u207f-ge\u00b4 a-tha, wi-\u1e6dsi-go-e\u00b4,\n e-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 79. Ha\u00b4! zhi\u207f-ga e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 80. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f-\u1e6dse thi\u207fge\u00b4 e-she do\u207f a\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 81. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha ba tho\u207f \u1e6da mi kshi\u207f da\u00b4, a bi\u207f da,\n a bi\u207f da, \u1e6dsi ga,\n 82. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 83. U\u00b4-hu-shi-ga i-da-\u00e7i-ge o\u207f-\u1e33i-gtha-thi\u207f mo\u207f-thi\u207f \u1e6da bi a\u00b4,\n zhi\u207f-ga, a bi\u207f da, \u1e6dsi ga.\n\n\n11\n\n 84. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 85. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 86. Zhi\u207f\u00b4-ga no\u207f-bthe tha ba tho\u207f-\u1e6dse thi\u207f-ge\u00b4 a-tha, wi-\u00e7o\u207f-ga,\n e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 87. O\u00b4-\u1e6do\u207f-be tha-the \u1e6dse a, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 88. Thu-e\u00b4 xtsi \u00e7i-thu-\u00e7e the do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 89. Dse\u00b4 u-\u00e7ko\u207f-\u00e7ka dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 90. \u1e6cse\u00b4-wa-the kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 91. E\u00b4-dsi-xtsi a-thi\u207f gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 92. The ho\u207f\u00b4, wi-zhi\u207f-the, e-a-gthi no\u207f-zhi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 93. I\u00b4-k\u2019 u-\u1e6dse a-\u1e6dsi-a-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 94. Ba\u00b4-\u00e7e-ni e-go\u207f tha-dsu-zhe gtha bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 95. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 96. Zhi\u207f\u00b4-ga no\u207f-bthe tha ba tho\u207f \u1e6dse a-\u1e33a\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a bi\n a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 97. Zhi\u207f\u00b4-ga no\u207f-bthe tha bi do\u207f a\u00b4, bi\u207f da, \u1e6dsi ga,\n 98. U\u00b4-no\u207f a bi -the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a,\n bi a, a bi\u207f da, \u1e6dsi ga.\n\n\n12\n\n 99. Shi\u00b4 wi\u207f thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-\u1e33i-a bi a\u00b4, bi\u207f da, \u1e6dsi\n ga,\n 100. O\u00b4-\u1e6do\u207f-be tha-the \u1e6dse a\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 101. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 102. Dse\u00b4 go-da \u1e33o\u207f-ha dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 103. Do\u00b4 thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 104. E\u00b4-dsi xtsi hi no\u207f-zhi\u207f-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 105. He\u00b4-dsi xtsi a-thi\u207f gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 106. Ha\u00b4! wi-zhi\u207f-the, e\u00b4 a-gthi no\u207f-zhi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 107. The ho\u207f\u00b4, wi-zhi\u207f-the, e\u00b4 a-gthi no\u207f-zhi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 108. Ha\u00b4! wi-\u00e7o\u207f-ga, e\u00b4-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 109. She\u00b4 e-shno\u207f u-tha-dse tha-thi\u207f-she a\u00b4, wi-\u00e7o\u207f-ga, e-gi-a bi\n a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 110. I\u00b4-\u1e33\u2019u-tse a-\u1e6dsi-a-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 111. Ba\u00b4-\u00e7e-ni e-go\u207f tha-dsu-zhe gtha bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 112. Zhi\u207f\u00b4-ga no\u207f-bthe the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 113. Zhi\u207f\u00b4-ga no\u207f-bthe the mo\u207f-thi\u207f bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 114. U\u00b4-no\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 115. A\u00b4-dsu-\u1e6da i-ga-\u00e7i-ge \u1e33i-the mo\u207f-thi\u207f \u1e6da bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi\n ga.\n\n\nU\u00b4-NO^N WI\u00b4-GI-E\n\n\n1\n\n 1. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 2. Ho\u207f\u00b4-ga u-dse-the p\u0323e-tho\u207f-ba ni-\u1e33a-shi-ga ba do\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 3. Zhu\u00b4-i-ga tha bi wa-thi\u207f-ga bi a tha, e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 4. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 5. Wa\u00b4-zhi\u207f-ga wa-tha-xthi thi\u207f-ge thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 6. Ha! wi-\u1e6dsi-go-e\u00b4, e-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 7. Zhi\u207f\u00b4-ga zhu-i-ga tha bi wa-thi\u207f-ga bi a-tha, e\u00b4-gi-a bi a,\n a bi\u207f da, \u1e6dsi ga,\n 8. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 9. Wa\u00b4-zhi\u207f-ga wa-tha-xthi thi\u207f-ge thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 10. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 11. U\u00b4-no\u207f a bi e-to\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da bi a-tha,\n e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 12. Wa-zhi\u207f-ga wa-tha-xthi thi\u207f-ge thi\u207f-kshe no\u207f a, a bi\u207f da,\n \u1e6dsi ga,\n 13. \u00c7i\u00b4-p\u0323a-hi thi-\u00e7tu-the ga \u1e6dse shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 14. U\u00b4-no\u207f a-gi-the a-thi\u207f-he a-tha, e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 15. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 16. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n 17. No\u207f\u00b4-xpe-hi ba-\u00e7\u2019i\u207f-tha ga \u1e6dse shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 18. U\u00b4-no\u207f a-gi-the a-thi\u207f he a-tha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 19. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 20. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 21. Wa\u00b4-zhi\u207f-ga wa-tha-xthi thi\u207f-ge thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 22. Shi\u00b4-no\u207f-dse ba-\u00e7\u00b4i\u207f-tha ga \u1e6dse shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 23. U\u00b4-no\u207f a-gi-the a-thi\u207f-he a tha, e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 24. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 25. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e\u00b4\u1e6dsi-the a, a bi\u207f da, \u1e6dsi ga.\n\n 26. \u1e6cse\u00b4-wa-\u1e6dse u-ga-wa ga thi\u207f-kshe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 27. U\u00b4-no\u207f a-gi-the a-thi\u207f-he a-tha, e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 28. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 29. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 30. Mo\u207f\u00b4-ge thi-\u00e7tu-the ga \u1e6dse shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 31. U\u00b4-no\u207f a-gi-the a-thi\u207f he a-tha, e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 32. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 33. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 34. A\u00b4-zhu-ga-wa ga thi\u207f-kshe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 35. U\u00b4-no\u207f a-gi-the a-thi\u207f he a-tha, e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 36. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 37. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha e\n \u1e6dsi-the a, a bi\u207f da, \u1e6dsi ga.\n\n 38. A\u00b4-ba-\u1e6d\u2019u-xa ga thi\u207f-kshe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 39. U\u00b4-no\u207f a-gi-the a-thi\u207f he a-tha, e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 40. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 41. A\u00b4-ba-\u1e6d\u2019u-xa e-go\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha, e\n \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 42. Du\u00b4-dse u-ga-wa ga thi\u207f-kshe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 43. U\u00b4-no\u207f a-gi-the a-thi\u207f-he a-tha, e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 44. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 45. U\u00b4-no\u207f a bi e-\u1e6do\u207f-ha \u1e33i-the i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 46. I\u207f\u00b4-shta-the-dse bi-xo\u207f ga thi\u207f-kshe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 47. U\u00b4-no\u207f a-gi-the a-thi\u207f-he a-tha, e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 48. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 49. I\u207f\u00b4-shta-the-dse bi-xo\u207f a bi i-the \u1e33i-the mo\u207f-\u1e6dhi\u207f ta i \u1e6dse\n e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 50. I\u207f\u00b4-shta-ha bi-xo\u207f ga \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 51. U\u00b4-no\u207f a-gi-the a-thi\u207f-he a-tha, e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 52. Zhi\u207f\u00b4-ga u-no\u207f o\u207f-tha bi do\u207f a\u00b4, bi\u207f da, \u1e6dsi ga.\n 53. I\u207f\u00b4-shta-ha bi-xo\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha, e\n \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 54. Ta\u00b4-xpi hi\u207f \u00e7a-dse ga thi\u207f-kshe shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 55. U\u00b4-no\u207f a-gi-the a-thi\u207f he a-tha, e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 56. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 57. \u1e6ca-xpi hi\u207f \u00e7a-dse a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dse a-tha,\n e \u1e6dsi-the a, a bi\u207f da, \u1e6dsi ga.\n\n\n\n\nWA-ZHO\u00b4-I-GA-THE WI\u00b4-GI-E\n\n\n1\n\n 1. Zhi\u207f\u00b4-ga zhu-i-ga-the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 2. Ho\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f-ha, wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 3. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 4. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 5. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 6. Wa\u00b4-\u1e33o\u207f-da ho\u207f-ba do\u207f thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 7. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 8. Ha\u00b4! wi-tsu-shpa e\u00b4, a bi\u207f da, \u1e6dsi ga,\n 9. Zhi\u207f\u00b4-ga zhu-i-ga-the thi\u207f-ge a-tha, wi-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 10. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da, a\n bi\u207f da, \u1e6dsi ga,\n 11. Wa\u00b4-\u1e33o\u207f-da ts\u2019e wa-\u1e6dse-xi wi-no\u207f bthi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 12. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 13. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi mo\u207f-thi\u207f \u1e6da i tsi\u207f da, a bi\u207f da\u00b4, \u1e6dsi ga,\n 14. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 15. Be\u00b4u-zho\u207f-ge o\u207f-tho\u207f kshi-tha mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 16. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 17. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 18. U\u00b4-zho\u207f-ge be i-kshi-tha ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n2\n\n 19. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 20. Ho\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 21. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 22. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 23. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 24. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 25. Ho\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, wi-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 26. Ga\u00b4xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 27. Wa\u00b4-\u1e33o\u207f-da ho\u207f do\u207f thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 28. I\u00b4-\u1e33o-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 29. Ha\u00b4! wi-tsu-shpa tho\u207f, e\u00b4, a bi\u207f da, \u1e6dsi ga,\n 30. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, e-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 31. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 32. Wa\u00b4-\u1e33o\u207f-da \u1e6ds\u2019e wa-\u1e6dse-xi bthi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 33. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 34. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 35. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 36. U\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 37. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 38. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 39. U\u00b4-zho\u207f-ge be i-kshi-tha ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 40. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 41. U\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi z-thi\u207f he i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 42. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 43. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 44. U\u00b4-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 45. U\u00b4-no\u207f a bi shki u-hi a-\u1e33i-the a-thin he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 46. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 47. U\u00b4-no\u207f a bi shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 48. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 49. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 50. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n3\n\n 51. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 52. U\u00b4-to\u207f-be ga-xa ba thi\u207f ha\u00b4, a bi\u207f da, \u1e6dsi ga,\n 53. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 54. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 55. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 56. U\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, wi-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi\n ga.\n 57. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 58. Wa\u00b4-\u1e6dse do-ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 59. Wi\u00b4-\u1e6dsi-go-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 60. Ha\u00b4! wi-tsu-shpa, e\u00b4, a bi\u207f da, \u1e6dsi ga,\n 61. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u1e6dsi-go-e\u00b4, e-gi-e\n a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 62. Zhi\u207f-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 63. Wa-\u1e33o\u207f-da ts\u2019e wa-\u1e6dse-xi wi-no\u207f bthi\u207f i\u207f da, a bi\u207f da, \u1e6dsi ga,\n 64. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 65. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi mo\u207f-thi\u207f \u1e6da i \u1e6dsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 66. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 67. U\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga.\n 68. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 69. Wa\u00b4-\u1e33on-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 70. U\u00b4-zho\u207f-ge be i-kshi-tha ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 71. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 72. U\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 73. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 74. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 75. U\u00b4-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 76. U\u2019-no\u207f a bi shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da, a bi\u207f da,\n \u1e6dsi ga,\n 77. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 78. U\u00b4-no\u207f a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 79. Ho\u207f\u00b4-ba tha-gthi\u207f shki i-the a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 80. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 81. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n4\n\n 82. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 83. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-\u1e33i-e\n a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 84. Ho\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, wi-\u00e7o\u207f-ga, e-\u1e33i-e, a-ka\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 85. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 86. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 87. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e\n a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 88. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 89. Ga\u00b4 xtsi hi-tha i-do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 90. Wa\u00b4-\u1e6dse mi-ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 91. I\u00b4-\u1e33o-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 92. Ha\u00b4! wi-tsu-shpa, e\u00b4, a bi\u207f da, \u1e6dsi ga,\n 93. Zhi\u207f\u00b4-ga shu-i-ga the thi\u207f-ge a-tha, i-\u1e33o-e, e-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 94. Zhi\u207f-ga zhu-i-ga o\u207f-tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da,\n a bi\u207f da, \u1e6dsi ga,\n 95. Wa\u00b4-\u1e33o\u207f-da ts\u2019e wa-\u1e6dse-xi wi-no\u207f bthi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 96. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 97. \u1e6cs\u2019e wa\u00b4-\u1e6dse-xi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 98. Wa-\u1e33o\u207f\u00b4-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 99. U\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 100. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 101. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 102. U-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 103. U\u00b4-no\u207f a bi shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 104. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 105. U\u00b4-no\u207f a bi shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 106. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a-thi\u207f hi\u207f da, a bi\u207f da\n \u1e6dsi ga,\n 107. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 108. Ho\u207f\u00b4-ba tha-gthi\u207f skhi u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n5\n\n 109. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4, bi\u207f da, \u1e6dsi ga,\n 110. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4 \u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 111. Ka\u00b4 ha-ge to\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 112. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 113. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, wi-\u00e7o\u207f-ga, e\u00b4gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 114. Ga\u00b4xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 115. Wa\u00b4-ba-ha \u1e6do\u207f no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 116. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 117. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u1e6dsi-go-e, e-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 118. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da, a\n bi\u207f da, \u1e6dsi ga,\n 119. Wa\u00b4-\u1e33o\u207f-da \u1e6ds\u2019e wa-\u1e6dse-xi bthi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 120. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 121. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 122. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 123. U\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 124. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 125. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 126. U\u00b4-sho\u207f-ge be i-kshi-tha ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 127. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 128. U\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 129. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 130. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 131. U\u00b4-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 132. U\u00b4-no\u207f a bi shki i-the a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 133. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 134. U\u00b4-no\u207f a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 135. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da, a bi\u207f da,\n \u1e6dsi ga,\n 136. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 137. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n6\n\n 138. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 139. Ho\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka, a bi\u207f da,\n \u1e6dsi ga,\n 140. Ka\u00b4ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 141. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 142. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 143. Ga\u00b4xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 144. \u1e6ca\u00b4-p\u0323a thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 145. I\u00b4-\u1e33o-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 146. Ha\u00b4! wi-tsu-shpa tho\u207f, e\u00b4, a bi\u207f da, \u1e6dsi ga,\n 147. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 148. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 149. Wa\u00b4-\u1e33o\u207f-da \u1e6ds\u2019e wa-\u1e6dse-xi bthi\u207f da\u00b4, \u1e6dsi ga,\n 150. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 151. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi \u1e33i-the mo\u207f-thi\u207f \u1e6da i \u1e6dsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga.\n 152. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 153. U\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he i\u207f da, a\n bi\u207f da, \u1e6dsi ga,\n 154. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 155. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 156. U\u00b4-zho\u207f-ge be i-kshi-tha be zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga.\n 157. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 158. U\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 159. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dga,\n 160. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, si \u1e6dga,\n 161. U\u00b4-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 162. U\u00b4-no\u207f a bi shki i-the a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 163. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 164. U\u00b4-no\u207f a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 165. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 166. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 167. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n7\n\n 168. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 169. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, wi-\u00e7o\u207f-ga, e-\u1e33i-e, a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 170. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 171. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 172. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 173. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 174. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 175. \u1e6ca\u00b4 tha-bthi\u207f \u1e6do\u207f no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 176. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 177. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u1e6dsi-go-e, e-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 178. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 179. Wa\u00b4-\u1e33o\u207f-da \u1e6ds\u2019e wa-\u1e6dse-xi bthi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 180. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 181. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 182. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 183. U\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 184. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 185. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 186. U\u00b4-zho\u207f-ga be i-kshi tha ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 187. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 188. U\u00b4-zho\u207f-ge be u-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 189. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 190. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 191. U\u00b4-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4 a\n bi\u207f da, \u1e6dsi ga,\n 192. U\u00b4-no\u207f a bi shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 193. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 194. U\u00b4-no\u207f a bi shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 195. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 196. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 197. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga.\n\n\n8\n\n 198. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 199. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha\u00b4, a bi\u207f da, \u1e6dsi ga,\n 200. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 201. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 202. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 203. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha\u00b4, a bi\u207f da, \u1e6dsi ga,\n 204. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 205. Mi\u00b4-\u1e33a-\u1e33\u2019e u-\u1e33i-tha-\u00e7\u2019i\u207f thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 206. I\u00b4-\u1e33o-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 207. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 208. Zhi\u207f\u00b4-ga zhu-i-ga tha ba tho\u207f \u1e6da ni-\u1e33a-shi-ga mi-kshi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 209. Wa\u00b4-\u1e33o\u207f-da \u1e6ds\u2019e wa-\u1e6dse-xi bthi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 210. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 211. \u1e6cs\u2019e\u00b4 wa-\u1e6dse-xi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 212. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 213. U\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 214. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 215. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 216. U\u00b4-zho\u207f-ge be i-kshi-tha ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 217. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 218. U\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f mo\u207f-zhi a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 219. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 220. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 221. U\u00b4-zho\u207f-ge be u-no\u207f-zhi\u207f ba zhi mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 222. U\u00b4-no\u207f a bi shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 223. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 224. U\u00b4-no\u207f a bi shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 225. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 226. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 227. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n\n\nZHA\u00b4-ZHE \u1e32I-\u1e6cO^N WI\u00b4-GI-E\n\n\n1\n\n 1. Ha! wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 2. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 3. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 4. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 5. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 6. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 7. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 8. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 9. Mo\u207f\u00b4-xe u-\u00e7a-\u1e33i-ba wi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 10. E\u00b4-dsi xtsi hi no\u207f-zhi\u207f \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 11. Zhi\u207f\u00b4-ga ni-\u1e33a-shi-ga zhi a-ka i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n\n\n2\n\n 12. Ha\u00b4! wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 13. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 14. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha\u00b4, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 15. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 16. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 17. O\u00b4-\u1e6do\u207f-ba ga-xa thi\u207f ha, wi-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 18. Mo\u207f\u00b4-xe u-ca-\u1e33i-ba we-tho\u207f-ba kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 19. E\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 20. He\u00b4 go\u207f tho\u207f-ta zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 21. Zhi\u207f\u00b4-ga ni-\u1e33i-shi-ga zhi a-ka i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n\n\n3\n\n 22. Ha! wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka, a bi\u207f da, \u1e6dsi ga,\n 23. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e-\u1e33i-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 24. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha\u00b4, a bi\u207f da, \u1e6dsi ga,\n 25. Ka\u00b4 ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 26. Wi\u00b4-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 27. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 28. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, wi-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 29. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 30. Mo\u207f\u00b4-xe u-\u00e7a-\u1e33i-ba we-tha-bthi\u207f kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 31. Zhi\u207f\u00b4-ga ni-\u1e33a-shi-ga zhi a-ka i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n4\n\n 32. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 33. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-\u1e33i-e, a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 34. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha\u00b4, a bi\u207f da, \u1e6dsi ga,\n 35. \u1e32a\u00b4-e ha-ge \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 36. Wi\u00b4-\u00e7o\u207f-ga, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 37. Zhi\u207f\u00b4-ga zhu-i-ga the thi\u207f-ge a-tha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 38. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, wi-\u00e7o\u207f-ga, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 39. Ga\u00b4 xtsi hi-tha i do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 40. Mo\u207f\u00b4-xe u-\u00e7a-\u1e33i-ba we-do-ba kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 41. Wa\u00b4-zhi\u207f-ga wa-tha-xthi thi\u207f-ge kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 42. \u1e6csi\u00b4-he u-gi-zho\u207f xtsi ni-\u1e33a-shi-ga kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 43. Mo\u207f\u00b4-zho\u207f u-\u1e6do\u207f-ga xtsi thi\u207f-kshe dsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 44. Ni\u00b4-\u1e33a-shi-ga \u1e6do\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 45. Mo\u207f\u00b4-zho\u207f shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 46. Mo\u207f\u00b4-zho\u207f ga-sho\u207f xtsi ni-\u1e33a-shi-ga \u1e6do\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 47. Mo\u207f\u00b4-zho\u207f ga-sho\u207f shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f\n da, \u1e6dsi ga,\n 48. Mo\u207f\u00b4-zho\u207f u-\u00e7ko\u207f-\u00e7ka xtsi ni-\u1e33a-shi-ga \u1e6do\u207f i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 49. Mo\u207f\u00b4-zho\u207f u-\u00e7ko\u207f-\u00e7ka shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da\u00b4, a\n bi\u207f da, \u1e6dsi ga,\n 50. Zhi\u207f\u00b4-ga ni-\u1e33a-shi-ga bi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 51. Xi-tha-da wi\u207f shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da, a bi\u207f da,\n \u1e6dsi ga,\n 52. Hi\u207f\u00b4-i-\u1e33i\u207f-da-bi shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 53. Hi\u207f\u00b4-ga-mo\u207f-ge shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i \u1e6dsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 54. No\u207f\u00b4-be-\u00e7i shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi\n ga,\n 55. Wa\u00b4-zhi\u207f-ga-hi\u207f shki zha-zhe o\u207f-\u1e33i-\u1e6do\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga.\n\n\n5\n\n 56. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 57. \u00c7i\u00b4-p\u0323a-hi xthu-k\u2019a ga \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 58. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 59. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 60. \u00c7i\u00b4-p\u0323a-hi xthu-k\u2019a a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 61. No\u207f\u00b4-xpe-hi ha ba-\u00e7\u2019i\u207f-tha ga ge shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 62. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 63. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 64. No\u207f\u00b4-xpe-hi ha ba-\u00e7\u2019i\u207f-tha a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da\n i tsi\u207f da, a bi\u207f da, \u1e6dsi ga.\n\n 65. Shi\u00b4-tho\u207f-dse ba-xo\u207f ga \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 66. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 67. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 68. Shi\u00b4-tho\u207f-dse ba-xo\u207f a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 69. I\u00b4-\u1e6dsi-hi\u207f ga-gthe-\u00e7e ga ge a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 70. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 71. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 72. I\u00b4-\u1e6dsi-ga-gthe-\u00e7e a bi shki i-the \u1e33i the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n 73. Mo\u207f\u00b4-ge hi\u207f ga-gthe-\u00e7e ga ge shki a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 74. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 75. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, bi\u207f da, \u1e6dsi ga,\n 76. Mo\u207f\u00b4-ge ga-gthe-\u00e7e a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 77. I\u00b4-the-dse hi\u207f ga-gthe-\u00e7e ga ge a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 78. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 79. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 80. I\u00b4-the-dse ga-gthe-\u00e7e a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 81. Pe\u00b4 hi\u207f ga-gthe-\u00e7e ga ge a\u00b4, bi\u207f da, \u1e6dsi ga,\n 82. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 83. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 84. Pe\u00b4 ga-gthe-\u00e7e a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n 85. I\u207f\u00b4-shta-ha bi-xo\u207f ga ge a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 86. U\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 87. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 88. I\u207f\u00b4-shta-ha bi-xo\u207f a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 89. U\u00b4-no\u207f a bi shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da, a bi\u207f da\u00b4, \u1e6dsi\n ga,\n 90. Zhi\u207f-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 91. U\u00b4-no\u207f a bi shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga.\n\n 92. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi a-\u1e33i-the a-thi\u207f he i\u207f da\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 93. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 94. Ho\u207f\u00b4-ba tha-gthi\u207f shki u-hi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n\n\n\nWA-ZHO\u00b4-I-GA-THE WI\u00b4-GI-E\n\n\n1\n\n 1. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 2. \u1e6csi\u00b4-shu u-dse-the pe-tho\u207f-ba ni-\u1e33a-shi-ga ba do\u207f a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 3. Wi\u00b4-\u00e7o\u207f-ga, e\u00b4-\u1e33i-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 4. Zhi\u207f\u00b4-ga zho-i-ga-the thi\u207f-ge i\u207f da, e\u00b4-\u1e33i-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 5. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 6. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 7. Wi\u00b4-\u00e7o\u207f-ga, e\u00b4-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 8. Zhi\u207f\u00b4-ga zho-i-ga-the thi\u207f-ge i\u207f da, e\u00b4-gi-a bi a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 9. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 10. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 11. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 12. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 13. Wa\u00b4-\u1e33o\u207f-da Ho\u207f-ba do\u207f thi\u207f-kshe a\u00b4, b\u00b4i\u207f da, \u1e6dsi ga,\n 14. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 15. Wi\u00b4-\u1e6dsi-go-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 16. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 17. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 18. She\u00b4 sho\u207f e tho, e-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 19. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-pa-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 20. Wi\u00b4no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 21. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-the \u1e6da i tsi\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 22. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 23. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi tha mo\u207f-zhi a-thi\u207f he no\u207f a-tha\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 24. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 25. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 26. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da e\u00b4 \u1e6dsi-the\n a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 27. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 28. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 29. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 30. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 31. O\u00b4-zho\u207f-ge be a-gi-thi-\u1e6da ba zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 32. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 33. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 34. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 35. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 36. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 37. Wa\u00b4-\u1e33o\u207f-da wi\u00b4no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 38. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n\n\n2\n\n 39. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 40. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 41. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 42. Wa\u00b4-\u1e33o\u207f-da Ho\u207f do\u207f thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 43. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 44. I\u00b4-\u1e33o-e e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 45. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 46. E\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 47. She\u00b4 sho\u207f e tho, e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 48. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-pa-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 49. Wi\u00b4-no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 50. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 51. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 52. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 53. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 54. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 55. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 56. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 57. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 58. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 59. O\u00b4-zho\u207f-ge be a-gi-thi-\u1e6da ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n 60. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 61. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 62. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 63. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 64. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 65. Wa\u00b4-\u1e33o\u207f-da wi no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 66. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n\n\n3\n\n 67. E\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 68. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 69. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 70. Mi\u00b4-\u1e33a-\u1e33\u2019e Ho\u207f-ba do\u207f thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 71. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 72. Wi\u00b4-\u1e6dsi-go-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 73. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 74. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 75. She\u00b4 sho\u207f e tho e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 76. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-the \u1e6da i tsi\u207f da, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 77. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-pa-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 78. Wi\u00b4no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 79. Zhi\u207f\u00b4-ga zho i-ga o\u207f-the \u1e6da i tsi\u207f da, e \u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga\u00b4,\n 80. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 81. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a thi\u207f he no\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 82. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 83. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 84. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n 85. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 86. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 87. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 88. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 89. O\u00b4-zho\u207f-ge be a gi-thi-\u1e6da ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 90. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 91. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, bi\u207f da, \u1e6dsi ga,\n 92. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 93. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, bi\u207f da, \u1e6dsi ga,\n 94. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 95. Wa\u00b4-\u1e33o\u207f-da wi no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 96. Ho\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n\n\n4\n\n 97. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 98. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, e bi\u207f da, \u1e6dsi ga,\n 99. Mi\u00b4-\u1e33a-\u1e33\u2019e Ho\u207f do\u207f thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 100. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 101. I\u00b4-\u1e33o-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 102. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 103. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 104. She\u00b4 sho\u207f e no\u207f, e\u00b4\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 105. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-pa-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 106. Wi\u00b4 no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 107. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 108. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 109. Ho\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da\u00b4,\n e \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 110. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 111. Ho\u00b4-zho\u207f-ge be o\u207f-gi-thi-ta mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 112. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 113. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 114. Ho\u00b4-zho\u207f-ge be a-gi-thi-ta ba zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da\u00b4, e\u00b4 \u1e6dsi-the-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 115. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 116. Ho\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n\n 117. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 118. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 119. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n 120. Wa\u00b4-\u1e33o\u207f-da wi no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 121. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n5\n\n 122. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 123. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 124. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 125. Wa\u00b4-ba-ha \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 126. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 127. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-a bi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 128. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 129. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 130. She\u00b4 sho\u207f e tho, e\u00b4tsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 131. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-p\u0323a-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 132. Wi\u00b4no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 133. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-the \u1e6da i tsi\u207f da, e\u00b4tsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 134. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 135. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 136. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 137. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 138. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 139. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 140. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 141. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 142. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 143. O\u00b4-zho\u207f-ge be a-gi-thi-ta ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 144. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 145. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 146. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 147. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 148. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 149. Wa\u00b4-\u1e33o\u207f-da wi\u00b4no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 150. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n6\n\n 151. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 152. Sho\u00b4-\u1e33a wa-ba-xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 153. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 154. \u1e6ca\u00b4-p\u0323a \u1e6do\u207f no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 155. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 156. I\u00b4-\u1e33o-e, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 157. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 158. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 159. She\u00b4 sho\u207f e the, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 160. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-p\u0323a-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 161. Wi\u00b4no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 162. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 163. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 164. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 165. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 166. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 167. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 168. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 169. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 170. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 171. O\u00b4-zho\u207f-ge be a-gi-thi-\u1e6da ba zhi \u1e33i-the \u1e6da i \u1e6dsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 172. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 173. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 174. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 175. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 176. O\u00b4-zho\u207f-ge be o\u207f-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 177. Wa\u00b4-\u1e33o\u207f-da wi no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 178. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n7\n\n 179. He-dsi xtsi a, a bi\u207f da, \u1e6dsi ga,\n 180. Sho\u00b4-\u1e33a wa-ba-xi to\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 181. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 182. \u1e6ca\u00b4 Tha-bthi\u207f thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 183. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 184. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 185. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 186. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 187. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-p\u0323a-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 188. Wi no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da, a bi\u207f da, \u1e6dsi ga,\n 189. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-the \u1e6da i tsi\u207f da, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 190. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 191. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 192. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 193. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 194. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 195. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 196. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 197. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 198. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 199. O\u00b4-zho\u207f-ge be a-gi-thi-\u1e6da ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4-\u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n 200. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 201. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 202. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 203. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 204. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 205. Wa\u00b4-\u1e33o\u207f-da wi no\u207f bthi\u207f mo\u207f-zhi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 206. O\u00b4-\u1e6do\u207f-be ga-xa thi\u207f ha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n8\n\n 207. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 208. Sho\u00b4-\u1e33a wa-ba-xi ti\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 209. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 210. Mi\u00b4-\u1e33a-\u1e33\u2019e u-ki-tha-\u00e7\u2019i\u207f thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 211. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 212. I-\u1e33o-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 213. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 214. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 215. She\u00b4 sho\u207f e the, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 216. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-pa-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 217. Wi\u00b4no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 218. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 219. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 220. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 221. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 222. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 223. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 224. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 225. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 226. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 227. O\u00b4-zho\u207f-ge be a\u207f-gi-thi-\u1e6da ba zhi ki-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 228. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 229. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 230. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 231. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 232. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 233. Wa\u00b4- \u1e33o\u207f-da wi no\u207f bthi\u207f mo-\u207fzhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 234. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n9\n\n 235. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 236. Sho\u00b4-\u1e33a wa-ba xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 237. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 238. Mi\u00b4-\u1e33a-\u1e33\u2019e zhu-dse thi\u207f-kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 239. Zho\u00b4-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 240. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 241. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e\u00b4-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 242. She\u00b4 sho\u207f e tho, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 243. Wa\u00b4-\u1e33o\u207f-da ho-wa-\u1e33i-p\u0323a-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 244. Wi\u00b4no\u207f wa-\u1e33o\u207f-da bthi\u207f i\u207f da,\u00b4 a bi\u207f da, \u1e6dsi ga,\n 245. Zhi\u207f\u00b4-ga zhu-i-ga o\u207f-the \u1e6da i tsi\u207f da, e\u00b4 \u1e6dsi-the a\u00b4, bi\u207f da,\n \u1e6dsi ga,\n 246. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 247. O\u00b4-zho\u207f-ge be o\u207f-tho\u207f-kshi-tha mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 248. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 249. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 250. O\u00b4-zho\u207f-ge be i-kshi-tha ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 251. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 252. O\u00b4-zho\u207f-ge be o\u207f-gi-thi-\u1e6da mo\u207f-zhi a-thi\u207f he no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 253. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 254. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 255. O\u00b4-zho\u207f-ge be a-gi-thi-\u1e6da ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 256. Wa\u00b4-\u1e33o\u207f-da e\u00b4-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 257. O\u00b4-zho\u207f-ge be o\u207f-wo\u207f-no\u207f-zhi\u207f \u1e6dse a, hi\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 258. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 259. Wa\u00b4-\u1e33o\u207f-da e-shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 260. O\u00b4-zho\u207f-ge be o-no\u207f-zhi\u207f ba zhi \u1e33i-the \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 261. Wa\u00b4-\u1e33o\u207f-da wi no\u207f bthi\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 262. O\u00b4-\u1e6do\u207f-be ga-xa ba thi\u207f ha, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n\n10\n\n 263. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 264. Sho\u00b4-\u1e33a wa-ba xi \u1e6do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 265. Thu-e\u00b4 xtsi the-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 266. Mo\u207f\u00b4-xe a-tha-\u1e33\u2019a-be dsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 267. Sho\u207f\u00b4-ge a-ga-\u1e33\u2019e e\u00b4-go\u207f kshe no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 268. He\u00b4-dsi xtsi zho-gthe gi-e do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 269. Wi\u00b4-\u1e6dsi-go-e\u00b4, e-gi-e a-ka\u00b4, a bi\u207f da, \u1e6dsi ga,\n 270. Zhi\u207f\u00b4-ga zho-i-ga the thi\u207f-ge a-tha, e-gi-e a-ka\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 271. He\u00b4-dsi xtsi a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 272. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-the \u1e6da i tsi\u207f da, e \u1e6dsi-the a\u00b4, a bi\u207f da,\n \u1e6dsi ga,\n 273. \u00c7i\u00b4-pa-hi thi-\u00e7tu-be ga \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 274. Wa\u00b4-thi\u207f-e-\u00e7ka she mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 275. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 276. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 277. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 278. \u00c7i\u00b4-pa-hi thi-\u00e7tu-be e\u00b4no\u207f bi no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 279. I\u00b4-the \u1e33i-the \u1e6da i tsi\u207f da, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n 280. Hi\u00b4-\u1e33o\u207f ba-xo\u207f ga ge a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 281. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 282. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 283. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 284. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 285. Hi\u00b4-\u1e33o\u207f ba xo\u207f e\u00b4 no\u207f bi no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 286. I\u00b4-the \u1e33i-the \u1e6da i tsi\u207f da, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 287. \u1e6cse\u00b4-wa-\u1e6dse u-ga-wa ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 288. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 289. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 290. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 291. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 292. \u1e6cse\u00b4-wa-\u1e6dse u-ga-wa a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da,\n e \u1e6dsi the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 293. I\u207f\u00b4-kshe-dse u-bi-\u00e7o\u207f-dse ga thi-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 294. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 295. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 296. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 297. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 298. I\u207f\u00b4-kshe-dse u-bi-\u00e7o\u207f-dse a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da, e \u1e6dsi-the a, a bi\u207f da, \u1e6dsi ga.\n\n 299. Do\u00b4-dse u-ga-wa ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 300. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 301. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da \u1e6dsi ga,\n 302. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 303. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 304. Do\u00b4-dse u-ga-wa a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 305. I\u00b4-the-dse ba-\u00e7\u2019i\u207f-tha ga \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 306. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 307. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 308. Zhi\u207f\u00b4ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 309. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 310. I\u00b4-the-dse ba-\u00e7\u2019i\u207f-tha a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da,\n e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 311. I\u207f\u00b4-shta-the-dse-bi-xo\u207f ga \u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 312. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 313. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 314. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 315. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 316. I\u207f\u00b4-shta-the-dse bi-xo\u207f a bi i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f\n da, e\u00b4 \u1e6dsi-the a\u00b4, a bi\u207f da, \u1e6dsi ga.\n\n 317. P\u0323a\u00b4p\u0323a-\u00e7i ga-\u1e6dse a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 318. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 319. Wa\u00b4-\u1e33o\u207f-da i-ga-dsi-\u00e7e p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 320. Wa\u00b4-\u1e33o\u207f-da u-\u1e6dsi-the thi\u207f-ge a-wa-kshi-the no\u207f i\u207f da\u00b4,\n a bi\u207f da, \u1e6dsi ga,\n 321. Zhi\u207f\u00b4-ga sho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 322. Wa\u00b4-\u1e33o\u207f-da i-ba-\u00e7i a-thi\u207f mo\u207f-thi\u207f \u1e6da i tsi\u207f da, e\u00b4 \u1e6dsi-the a\u00b4,\n a bi\u207f da, \u1e6dsi ga.\n\n 323. \u1e6ca\u00b4-xpi hi\u207f ga-\u00e7a-dse ga thi\u207f-kshe a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 324. Wa\u00b4-thi\u207f-e-\u00e7ka she-mo\u207f mo\u207f-zhi\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 325. O\u00b4-no\u207f p\u0323a-xe i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 326. Zhi\u207f\u00b4-ga zho-i-ga o\u207f-tha bi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 327. Ni\u00b4-\u1e33a no\u207f hi do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 328. P\u0323a\u00b4\u00e7ka u-gtho\u207f e-go\u207f e\u00b4 no\u207f bi no\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 329. I\u00b4-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i tsi\u207f da,\u00b4 a bi\u207f da, \u1e6dsi ga.\n\n 330. Wo\u207f\u00b4shki do\u207f a\u00b4, a bi\u207f da, \u1e6dsi ga,\n 331. Ho\u207f\u00b4-ba tha-gthi\u207f wi\u207f shki o\u207f-hi no\u207f i\u207f da\u00b4, a bi\u207f da, \u1e6dsi ga,\n 332. Zhi\u207f\u00b4-ga ho\u207f-ba tha-gthi\u207f wi\u207f shki i-the \u1e33i-the mo\u207f-thi\u207f \u1e6da i\n tsi\u207f da, e \u1e6dsi-the a, a bi\u207f da, \u1e6dsi ga.\n\n\n\n\nNATIVE NAMES OF OSAGE FULL BLOODS (AS FAR AS COULD BE ASCERTAINED),\nUSED BY EACH GENS OF THE TRIBE\n\n\nNAMES OF THE GENTES AND SUBGENTES\n\nThe following are the names of the gentes and subgentes of the two\ngreat tribal divisions, in their fixed, sequential order, as given by\nSho\u207f\u00b4-to\u207f-\u00e7a-be, Black-dog, to Miss Alice C. Fletcher, in 1896. The\nname Sho\u00b4-\u1e33a is the title of a subgens from which the principal gens\nchooses a man or woman to act as official messenger at the performance\nof a tribal rite. The official messenger also bears the title.\n\n\nFIXED ORDER OF THE GENTES AND SUBGENTES\n\n\nGENTES OF THE HO^N\u00b4-GA GREAT DIVISION\n\n\nWA-ZHA\u00b4-ZHE SUBDIVISION\n\n1. Wa-zha\u00b4-zhe-\u00e7ka; White Wa-zha\u00b4-zhe. Refers to the life symbol of the\ngens, the fresh water mussel, with its shell. The Sun also is a life\nsymbol of this gens.\n\n I\u207f-gtho\u207f\u00b4-ga Ni Mo\u207f-tse; Puma-in-the-Water. Sho\u00b4-\u1e33a.\n\n2. \u1e32e\u00b4-\u1e33\u2019i\u207f; Carrier-of-the-Turtle.\n\n Ba\u00b4-\u1e33\u2019a Zho-i-ga-the; Cotton-tree People. Sho\u00b4-\u1e33a.\n\n3. Mi-\u1e33e\u00b4-the-stse-dse; Cat-tail (_Typha latifolia_).\n\n Ka\u00b4-xe-wa-hu-\u00e7a; Youngest brother. Sho\u00b4-\u1e33a.\n\n4. Wa\u00b4-\u1e6dse-\u1e6dsi; Star-that-came-to-Earth.\n\n Xu-tha\u00b4 P\u0323a-\u00e7o\u207f Zho-i-ga-the; Bald Eagle People. Sho\u00b4-\u1e33a.\n\n5. O-\u00e7u\u00b4-ga-xe; They-who-make-the-way-Clear.\n\n Mo\u207f-sho-dse-mo\u207f-i\u207f; Travelers-in-the-Mist. Sho\u00b4-\u1e33a.\n\n6. \u1e6ca-tha\u00b4-xi\u207f; Deer\u2019s-Lungs, or \u1e6ca-\u00e7i\u207f\u00b4-dse-\u00e7ka; White-tailed-Deer.\n\n Wa-dsu\u00b4-\u1e6da-zhi\u207f-ga; Small-Animals. Sho\u00b4-\u1e33a.\n\n7. Ho\u00b4 I-ni-\u1e33a-shi-ga; Fish-People.\n\n E-no\u207f\u00b4 Mi\u207f-dse-\u1e6do\u207f; Sole-owner-of-the-Bow. Refers to the office\n of the gens of making the ceremonial bow and arrows that\n symbolize night and day.\n\n8. Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi; The-Isolated-Ho\u207f\u00b4-ga. The Earth.\n\n Mo\u207f-hi\u207f-\u00e7i; Flint-Arrow-Point. Sho\u00b4-\u1e33a.\n\n\nHO^N\u00b4-GA SUBDIVISION\n\n1. Wa-\u00e7a\u00b4-be-\u1e6do\u207f; Owners-of-the-Black-Bear.\n\n Wa-\u00e7a\u00b4-be-\u00e7ka; The-White-Bear. Sho\u00b4-\u1e33a.\n\n2. I\u207f-gtho\u207f\u00b4-ga; Puma.\n\n Hi\u207f-wa\u00b4-xa-ga; Thorny-hair, Porcupine. Sho\u00b4-\u1e33a.\n\n3. O\u00b4-po\u207f; Elk.\n\n \u1e6ca He Sha-be; Dark-horned Deer. Sho\u00b4-\u1e33a.\n\n4. Mo\u207f\u00b4-i\u207f-\u1e33a-ga-xe; Maker-of-the-Earth.\n\n5. Ho\u207f-ga Gthe-zhe; The-Mottled-Sacred-One (the immature golden eagle).\n\n6. Xu-tha; Eagle (the adult golden eagle).\n\n7. Ho\u207f\u00b4-ga Zhi\u207f-ga; The Little-Sacred-One.\n\n I\u00b4-ba-\u1e6dse \u1e6ca-dse; The-Gathering-of-the-Winds. Sho\u00b4-\u1e33a.\n\n\nGENTES OF THE \u1e6cSI\u00b4-ZHU GREAT DIVISION\n\n1. \u1e6csi\u00b4-zhu Wa-no\u207f; Elder \u1e6csi-zhu, or Wa-\u1e33o\u207f\u00b4-da No\u207f-pa-bi;\nThe-God-Who-is-Feared-by-All. Refers to the life symbol of the gens,\nthe Sun.\n\n Wa-ba\u00b4-xi; The-Awakeners. Refers to the office of this subgens\n of urging the messengers to prompt action. Sho\u00b4-\u1e33a.\n\n2. \u00c7i\u207f\u00b4-dse A-gthe; Wearers-of-Symbolic-Locks.\n\n Sho\u207f\u00b4-ge Zho-i-ga-the; Dog-People. Refers to the life symbol of\n this subgens, the dog-star. The name Sho\u207f\u00b4-ge includes coyotes,\n gray wolves, and all other lands of dogs. Sho\u00b4-\u1e33a.\n\n3. P\u0323e\u00b4-\u1e6do\u207f \u1e6co\u207f-ga Zho-i-ga-the; Great-Crane-People.\n\n (Not sub-gens) \u1e6csi\u00b4-zhu Wa-shta-ge; The-Gentle-\u1e6csi-zhu. Refers\n to the office of the gens of Peace-maker.\n\n4. \u1e6cse-do\u00b4-ga I\u207f-dse; Buffalo-Bull-Face-People. Closely related to the\n\u1e6csi\u00b4-zhu Wa-no\u207f.\n\n \u1e6cse-a\u00b4-\u1e33o\u207f; corruption of \u1e6cse-tho\u207f-ka; Buffalo-back. Sho\u00b4-\u1e33a.\n\n5. Mi-\u1e33\u2019i\u207f\u00b4 Wa-no\u207f; Elder Carriers-of-the-Sun-and-Moon. Refers to the\nlife symbols of the gens, all the heavenly bodies.\n\n6. Ho\u207f\u00b4 Zho-i-ga-the; Night-People. Refers to the life symbol of the\ngens, the Night.\n\n \u1e6ca-p\u0323a\u00b4 Zho-i-ga-the; Deer-head or Pleiades People. Sho\u00b4-\u1e33a.\n\n7. \u1e6csi\u00b4-zhu U-thu-ha-ge; The-Last-\u1e6csi\u00b4-zhu, or the last in the\nsequential order of the \u1e6csi\u00b4-zhu gentes.\n\n\nTHE \u1e6cSI\u00b4 HA-SHI (THOSE-WHO-WERE-LAST-TO-COME)\n\n A. Ni\u00b4-\u1e33a Wa-\u1e33o\u207f-da-gi; Men of Mystery, or Thunder People.\n\n Xo\u207f\u00b4-dse Wa-\u1e6dse. Meaning uncertain; it is said that it probably\n refers to the office of keepers of all the Wa-\u1e6dse, or war\n honors. Sho\u00b4-\u1e33a.\n\nB. Tho\u00b4-xe; Buffalo-bull (archaic name for the buffalo bull). These two\ngentes are joint keepers of the Hawk War-symbols.\n\n\nWA\u00b4-\u1e6cSE-\u1e6cSI OR P\u0323O^N\u00b4-\u1e32A WA-SHTA-GE\n\nNames ceremonially bestowed on each of the first three sons and on each\nof the first three daughters born to a Wa\u00b4-\u1e6dse-\u1e6dsi man and his wife. As\ngiven by No\u207f\u00b4-xe-\u00e7ka-zhi, a member of the gens:\n\n\nBOYS\n\n 1. I\u207f-gtho\u207f\u00b4 name, Wa-\u00e7i\u00b4-\u00e7ta. Meaning uncertain.\n\n 2. Ksho\u207f\u00b4-ga name, Wa\u00b4-\u1e6dse-mo\u207f-i\u207f, Star-that-travels.\n\n 3. Ka\u00b4-zhi\u207f-ga name, Ni-ga\u00b4-\u1e6do-xe, Water-splasher.\n\n\nGIRLS\n\n 1. Mi\u00b4-na name, Ho\u207f-be\u00b4-do-\u1e33a, Wet-moccasins.\n\n 2. Wi\u00b4-he name, Wa-\u1e6do\u207f-i-\u00e7a-e, meaning uncertain, or\n Mi\u00b4-ga-sho\u207f-e, Sun-that-travels.\n\n 3. A-\u00e7i\u207f\u00b4-ga name, Gia\u00b4-\u00e7o\u207f-ba, meaning uncertain.\n\n\nOTHER NAMES\n\n\nMALE\n\n Ga-\u00e7ka\u00b4, meaning uncertain. Son of Xu-tha\u00b4-da-wi\u207f, \u1e6csi\u00b4-zhu\n Wa-shta-ge and P\u0323o\u207f\u00b4-\u1e33a-zhi\u207f-ga, P\u0323o\u207f-\u1e33a Wa-shta-ge.\n\n Ga-\u00e7ka, meaning uncertain. Son of Tho\u207f\u00b4-dse-\u1e6do\u207f-ga,\n Wa\u00b4-\u1e6dse-\u1e6dsi, and Xu-tha\u00b4-da-wi\u207f, \u1e6csi\u00b4-zhu Wa-shta-ge.\n\n Gi-thi-\u1e33o\u207f-bi, One-for-whom-they-make-way. (In the Tha\u00b4-\u1e6da-da\n gens of the Omaha tribe.) Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi, \u1e6csi\u00b4-zhu\n Wa-shta-ge.\n\n Gtha-i-gtho\u207f-thi\u207f-ge, meaning uncertain. Son of\n Tho\u207f\u00b4-dse-\u1e6do\u207f-ga, Wa\u00b4-\u1e6dse-\u1e6dsi and Xu-tha\u00b4-da-wi\u207f, \u1e6csi\u00b4-zhu\n Wa-shta-ge.\n\n Gthe-do\u207f\u00b4-wa-\u1e33o\u207f-tha, Attacking-hawk. (Tho\u00b4-xe name.) Refers to\n the aggressive character of the bird. Son of \u1e6csi\u00b4-zhu-a-\u1e33i-p\u0323a\n and Ho\u207f-be\u00b4-do-\u1e33a, \u1e6ca\u00b4 I-ni-ka-shi-ga.\n\n Hi\u00b4-tho-\u1e33a-thi\u207f, Bare-legs. (In the Tha\u00b4-\u1e6da-da gens of the\n Omaha.) Also \u1e32u-zhi\u00b4-wa-\u1e6dse, Strikes-in-a-far-off-country. (In\n the I\u207f-shta\u00b4-\u00e7on-da gens of the Omaha.)\n\n Hi\u00b4-tho-\u1e33a-thi\u207f or Long-bow.\n\n \u1e32a-\u00e7i\u00b4, meaning uncertain.\n\n \u1e32o\u00b4-zhi-\u00e7i-gthe, Tracks-far-away. Husband of Xu-tha\u00b4-da-wi\u207f,\n \u1e6csi\u00b4-zhu Wa-shta-ge.\n\n Ksho\u207f\u00b4-ga. Not name but a special kinship term for the second\n born son. Should have been named A\u00b4-be-zhi\u207f-ga, Slender-leaf,\n of the cat-tail.\n\n \u1e32u\u00b4-zhi-\u00e7i-gthe. Husband of Zho\u207f\u00b4-btha-\u00e7ka-wi\u207f of the Ho\u207f\u00b4-ga\n U-\u1e6da-no\u207f-dsi gens.\n\n Mo\u207f-i\u207f\u00b4-\u1e33a-mo\u207f-i\u207f, Walks-on-the-earth. Husband of\n Xu-tha\u00b4-da-wi\u207f of the \u00c7i\u207f\u00b4-dse-a-gthe gens.\n\n Mo\u207f-\u1e33o\u207f\u00b4-thi\u207f, Possessor-of-medicine. (Not a Ni\u00b4-\u1e33i-e name.)\n\n Ni\u00b4-\u1e33a-\u00e7tu-e, Gathering-of-men. Son of Tho\u207f\u00b4-dse-\u1e6do\u207f-ga and\n Xu-tha-da-wi\u207f.\n\n Ni\u00b4-\u1e33a-wa-zhi\u207f-\u1e6do\u207f-ga, Man-of-great-courage. Refers to the\n warlike character of this gens. Husband of Wa-xthe\u00b4-tho\u207f-ba of\n the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n P\u0323o\u207f\u00b4-\u1e33a-wa-da-i\u207f-ga, Playful-P\u0323o\u207f-\u1e33a. Husband of\n Wa-xthe\u00b4-tho\u207f-ba of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Tho\u207f\u00b4-dse-\u1e6do\u207f-ga, Big-heart. Also Wa-zhi\u207f\u00b4-wa-xa,\n Greatest-in-courage. Refers to the warlike character of this\n gens. Husband of Xu\u00b4-tha-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n \u1e6csi\u00b4-zhu-a-\u1e33i-p\u0323a, He-who-met-the-\u1e6csi\u00b4-zhu. Refers to the first\n meeting of the \u1e6csi\u00b4-zhu and the Wa-zha\u00b4-zhe gentes. Husband of\n Ho\u207f-be\u00b4-do-\u1e33a of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n \u1e6csi\u00b4-zhu-a-\u1e33i-p\u0323a (same as above). Husband of Wa-xthe\u00b4-tho\u207f-ba\n of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n U-dse\u00b4-\u1e6da-wa-xa, Winner-of-the-race-against-the-U-dse-\u1e6da. (Not\n a Ni\u00b4-\u1e33i-e name.) Refers to a race between two bands in which a\n member of the Wa\u00b4-\u1e6dse-\u1e6dsi gens won.\n\n U-thu\u00b4-ga-e, meaning uncertain. (Not Ni\u00b4-\u1e33i-e.)\n\n Wa-\u00e7i\u00b4-\u00e7ta, meaning uncertain. Son of P\u0323o\u207f\u00b4-\u1e33a-wa-da-i\u207f-ga and\n Wa-xthe\u00b4-tho\u207f-ha, \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Wa\u00b4-\u00e7i-\u00e7ta, Son of Wa-shka\u00b4-dse and No\u207f-mi-tse-xi, Wa-\u00e7a\u00b4-be\n gens.\n\n Wa-shka\u00b4-dse, meaning uncertain. Husband of No\u207f\u00b4-mi-\u1e6dse-xi of\n the Wa-\u00e7a\u00b4-be gens.\n\n Wa-stse\u00b4-e-do\u207f, Good-doctor. (Wa-xthi\u00b4-zhi thinks\n that the boy\u2019s right name is Wa\u00b4-\u1e6dse-mo\u207f-i\u207f.) Son of\n P\u0323o\u207f\u00b4-ka-wa-da-i\u207f-ga and Wa-xthe\u00b4-tho\u207f-ba, \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Wa\u00b4-\u1e6dse-a-xe, Cries-for-a-star. Son of U-thu\u00b4-ga-e.\n\n Wa\u00b4-\u1e6dse-ga-hi-ge, Star-chief. Refers to the selection of the\n chief of the Ho\u207f\u00b4-ga Great Division, from the Wa\u00b4-\u1e6dse-\u1e6dsi gens.\n\n Wa\u00b4-\u1e6dse-mo\u207f-i\u207f, The-traveling-star. Husband of\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Wa\u00b4-\u1e6dse-mo\u207f-i\u207f. Son of Wa-k\u2019o\u00b4-ga-hi-ge of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Wa\u00b4-\u1e6dse-mo\u207f-i\u207f. Son of \u1e32o\u00b4-zhi-\u00e7i-gthe and Xu-tha\u00b4-da-wi\u207f,\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa\u00b4-\u1e6dse-mo\u207f-i\u207f. Son of Hi\u00b4-tho-\u1e33a-thi\u207f. (Long-bow.)\n\n Wa-\u1e6dse-\u1e6do\u207f-ga, Big-star.\n\n Wa-zhi\u207f\u00b4-wa-xa, Greatest-in-courage. Refers to the warlike\n character of the Wa-zha\u00b4-zhe subdivision. Husband of\n Mo\u207f-zho\u207f\u00b4-dsi-i-\u1e6da of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-zhi\u207f\u00b4-wa-xa. Son of Mo\u207f-\u1e33o\u207f\u00b4-a-thi\u207f.\n\n Xu-tha\u00b4-xtsi, Real-eagle. (In the Tha\u00b4-\u1e6da-da gens of the Omaha\n tribe.) Husband of Wa-\u1e33\u2019o\u00b4-ga-hi-ge of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n\nFEMALE\n\n \u00c7o\u207f-\u00e7i\u00b4-gthe, Footprints-in-the-woods. Refers to the deer. Wife\n of Ho\u207f\u00b4-ba-hiu of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Gia\u00b4-\u00e7o\u207f-ba, meaning uncertain. Wife of U-ho\u207f\u00b4-ge-u-zho\u207f of the\n \u00c7i\u207f\u00b4-dse-a-gthe gens.\n\n Gia\u00b4-\u00e7o\u207f-ba. Wife of \u1e32a\u00b4-wa-\u00e7i of the I\u00b4-ba-\u1e6dse gens.\n\n Gia-\u00e7o\u207f-ba. Daughter of \u1e6csi\u00b4-zhu-a-\u1e33i-p\u0323a and Wa-xthe\u00b4-tho\u207f-ba\n of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Gia-\u00e7o\u207f-ba. Mother of Mi\u00b4-ho\u207f-ga, Xu-tha\u00b4-wa-\u1e33o\u207f-da and\n Sha\u00b4-ge-wa-bi\u207f of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Gia\u00b4-\u00e7o\u207f-ba. Daughter of \u1e32o\u00b4-zhi-\u00e7i-gthe and Xu-tha\u00b4-da-wi\u207f of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Gia\u00b4-\u00e7o\u207f-ba. Daughter of Wa-shka\u00b4-dse and No\u207f\u00b4-mi-\u1e6dse-xi.\n\n Gia\u00b4-\u00e7o\u207f-ba. Wife of Tho-xe-zhi\u207f-ga of the Tho\u00b4-xe gens.\n\n Ho\u207f-be\u00b4-do-ka, Wet-moccasins. Daughter of Wa-zhi\u207f\u00b4-wa-xa and\n Mo\u207f-zho\u207f\u00b4-dsi\u207f-i-ta of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ho\u207f-be\u00b4-do-ka. Daughter of U-thu\u00b4-ga-e.\n\n Ho\u207f-be\u00b4-do-ka. Daughter of \u1e6csi\u00b4-zhu-a-\u1e33i-p\u0323a and\n Wa-xthe\u00b4-tho\u207f-be, of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Ho\u207f\u00b4-be-do-ka. Mother of Xu-tha\u00b4-wa-\u1e33o\u207f-da, Gia\u00b4-\u00e7o\u207f-ba and\n Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Ho\u207f-be\u00b4-do-ka. Daughter of Mo\u207f-ko\u207f\u00b4-a-thi\u207f.\n\n Ho\u207f-be\u00b4-do-ka. Wife of Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Ho\u207f-be\u00b4-do-ka. Wife of Ha-xi\u207f-u\u00b4-mi-zhe of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Ho\u207f-be\u00b4-do-ka. Daughter of Wa\u00b4-\u1e6dse-a-xe and\n Pa\u00b4-mo\u207f-shi-wa-gtho\u207f of the O\u00b4-po\u207f gens.\n\n Ho\u207f-be\u00b4-do-ka. Daughter of \u1e32o\u00b4-zhi-\u00e7i-gthe and Xu-tha\u00b4-da-wi\u207f\n of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ho\u207f-be\u00b4-do-ka. Daughter of Wa-shka\u00b4-dse and No\u207f\u00b4-mi-\u1e6dse-xi of\n the Wa\u00b4-\u00e7a\u00b4-be gens.\n\n Mi\u00b4-ga-sho\u207f-i\u207f, Sun-that-travels. (In the Tha\u00b4-\u1e6da-da gens\n of the Omaha tribe.) Daughter of P\u0323o\u207f\u00b4-\u1e33a-wa-da-i\u207f-ga and\n Wa-xthe\u00b4-tho\u207f-ba of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Mi\u00b4-ga-sho\u207f-i\u207f. Wife of Mo\u207f\u00b4-zhi\u00b4-\u00e7ka-\u1e33\u2019i\u207f-ga-xthi of the\n Wa-\u00e7a\u00b4-be gens.\n\n Mi\u00b4-ga-sho\u207f-i\u207f. Wife of Gthe-do\u207f\u00b4-\u00e7ka of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Mi\u00b4-tha-gthi\u207f, Good-sun. Daughter of Mo\u207f-i\u207f\u00b4-\u1e33a-mo\u207f-i\u207f and\n Xu-tha\u00b4-da-wi\u207f of the \u00c7i\u207f\u00b4-dse-a-gthe gens.\n\n P\u0323o\u207f\u00b4-\u1e33a-wi\u207f, P\u0323o\u207f\u00b4-\u1e33a-woman. (This woman held the office of\n Wa-dse\u00b4-pa-i\u207f, Official Crier.)\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f, meaning uncertain. Daughter of U-thu\u00b4-ga-e.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Mother of Tho\u00b4-\u1e6da-a-\u00e7a, Xo\u00b4-\u1e6da-wi\u207f and\n Xo\u207f\u00b4-dse-mo\u207f-i\u207f of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Wife of \u1e6cse\u00b4-\u00e7e-\u1e6do\u207f-ga of the Tho\u00b4-xe gens.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Daughter of Wa-\u1e33\u2019o\u00b4-ga-hi-ge of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Wife of Mi\u00b4-she-tsi-e of the Ho\u207f\u00b4-ga gens.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Wife of Wa-ni\u00b4-e-to\u207f of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Daughter of Wa\u00b4-\u1e6dse-a-xe and\n Pa\u00b4-mo\u207f-shi-wa-gtho\u207f.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Daughter of \u1e32o\u00b4-zhi-\u00e7i-gthe and\n Xu-tha\u00b4-da-wi\u207f.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Daughter of Tho\u207f\u00b4-dse-\u1e6do\u207f-ga and\n Xu-tha\u00b4-da-wi\u207f.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. Daughter of Wa-shka\u00b4-dse and No\u207f\u00b4-mi-\u1e6dse-xi.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e, meaning uncertain. Wife of Mo\u207f\u00b4-ga-xe of the\n I\u207f-gtho\u207f\u00b4-ga gens.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Wife of O-pa\u00b4-sho-e of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Wife of I\u00b4-\u1e6do\u207f-mo\u207f-i\u207f of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Daughter of P\u0323o\u207f\u00b4-\u1e33a-wa-da-i\u207f-ga and\n Wa-xthe\u00b4-\u1e6dho\u207f-ba.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Wife of No\u207f\u00b4-p\u0323o-e of the Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi\n gens.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Daughter of Wa\u00b4-\u1e6dse-ga-hi-ge.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Wife of \u1e32a\u00b4-wa-xo-dse of the I\u00b4-ba-\u1e6dse gens.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e. Daughter of Wa-shka\u00b4-dse and No\u207f\u00b4-mi-\u1e6dse-xi.\n\n Wi\u00b4-he. Not name but a special kinship term for the second\n daughter in a family. Daughter of Wa\u00b4-\u1e6dse-ga-hi-ge.\n\n Xu-tha\u00b4-da-wi\u207f. Good-eagle-woman. Daughter of \u1e6csi\u00b4-zhu-a-\u1e33i-pa\n and Ho\u207f\u00b4-be-do-\u1e33a of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n\n\u1e6cA\u00b4 I-NI-\u1e32A-SHI-GA\n\nSpecial kinship terms and names of the first three sons and the first\nthree daughters in a family of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga, or Deer gens, as\ngiven by \u1e6csi-zhe\u00b4-wa-the, a member of the gens.\n\n\nBOYS\n\n 1. I\u207f-gtho\u207f\u00b4 name, Wa-zha\u00b4-zhe-ho\u207f-ga, Sacred Wa-zha\u00b4-zhe.\n\n 2. Ksho\u207f-ga, \u1e6co\u00b4-ho-ho-e, Blue-fish.\n\n 3. Ka-zhi\u207f-ga, Ho-\u1e33i-gthi-\u00e7i, Wriggling-fish.\n\n\nGIRLS\n\n 1. Mi\u00b4-na name, Wa-zha\u00b4-zhe-mi-\u1e6dse-xi, Wa-zha\u00b4-zhe-sacred-sun.\n\n 2. Wi-he\u00b4 name, Ho\u207f\u00b4-be-do-\u1e33a, Wet-moccasins.\n\n 3. \u00c7i\u00b4-ge name, Zho\u207f-\u00e7i\u00b4-gthe, Footprints-in-the-woods.\n\n\nOTHER NAMES\n\n\nMALE\n\n A\u00b4-\u1e33i-da-zhi\u207f-ga, Little-soldier. The title of a subordinate\n officer chosen from this gens to enforce the orders of the two\n hereditary chiefs. Husband of Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Chi-zhe-wa-the, meaning uncertain. Husband of Ni\u00b4-\u1e33a-shi-\u1e6dsi-e\n of the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n \u00c7o\u207f-dse\u00b4-\u1e33o\u207f-ha, Edge-of-the-forest. Refers to the habit of\n the deer in feeding along the edge of the forest. Husband of\n Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n E-no\u207f\u00b4-mi\u207f-dse-\u1e6do\u207f, Sole-owner-of-the-bow. Name of the gens\n from whom a member is selected to make the bow and arrows\n symbolic of night and day, to be used at a tribal ceremony. Son\n of \u1e6co\u00b4-ho-ho-e.\n\n E-no\u207f\u00b4-mi\u207f-dse-\u1e6do\u207f. Son of Ho\u00b4-\u1e33i-e-\u00e7i and Mi\u00b4-\u1e6dse-xi of the\n Ho\u207f\u00b4ga gens.\n\n E-no\u207f\u00b4-mi\u207f-dse-\u1e6do\u207f. Son of \u1e6ca-he\u00b4-ga-xe and Wa-hiu\u00b4-\u00e7o\u207f-e of\n the I\u00b4-ba-\u1e6dse gens.\n\n Ga-hi\u00b4-ge-no\u207f-zhi\u207f, Standing-chief. Refers to the permanency of\n the position of the chief chosen to represent the Ho\u207f\u00b4-ga great\n division. Husband of Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n Ga-hi\u00b4-ge-tha-gthi\u207f, Good-chief. Refers to the duty of the\n chief to promote peace among men. Son of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Ga-hi\u00b4-ge-zhi\u207f-ga, Young-chief. (The name appears in the\n I\u207f-ke\u00b4-\u00e7a-be gens of the Omaha tribe.)\n\n Ho-\u00e7o\u207f\u00b4, White-fish. Son of A\u00b4-\u1e33\u2019a-wi\u207f of the I\u00b4-ba-\u1e6dse gens.\n\n Ho\u00b4-\u1e33i-a-\u00e7i, Wriggling-fish. Son of \u1e6co\u00b4-ho-ho-e.\n\n Ho\u00b4-\u1e33i-a-\u00e7i, Wriggling-fish. Son of \u1e6ca-he\u00b4-ga-xe and\n Wa-hiu\u00b4-\u00e7o\u207f-e of the I\u00b4-ba-\u1e6dse gens.\n\n Ho\u00b4-\u1e33i-a-\u00e7i, also \u1e32o\u00b4-zhi-mo\u207f-i\u207f, Wanders-far-away. Husband of\n Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4-ga gens.\n\n Ho-xo\u00b4, Fish-scales. Son of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4-ga gens.\n\n Ho-xo\u00b4-e, Fish-scales. Son of \u1e6co\u00b4-ho-ho-e.\n\n Mo\u207f-kchi\u00b4-xa-bi, For-whom-arrows-are-made. Refers to the arrows\n used in the ceremony of opening the deer-hunting season. Son\n of Ga-hi\u00b4-ge-no\u207f-zhi\u207f and Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n No\u207f-zhi\u207f\u00b4-wa-the, Causes-them-to-stand. Father of\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi.\n\n O-ho\u207f\u00b4-bi, One-who-is-cooked. Refers to the use of the deer for\n food. Son of Do\u207f\u00b4-ba-bi of the Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi gens.\n\n \u1e6ca-\u00e7i\u207f\u00b4-e, Deer\u2019s tail.\n\n \u1e6ca-he\u00b4-ga-xe, Deer-with-branching-horns. (The name appears\n in the I\u207f-shta\u00b4-\u00e7o\u207f-de gens of the Omaha tribe.) Husband of\n Wa-hiu-\u00e7o\u207f-e of the I\u00b4-ba-\u1e6dse gens.\n\n \u1e6ca-zhe\u00b4-ga, Deer\u2019s-leg.\n\n Thi-hi\u00b4-bi, Scared-up. Refers to the flight of the deer from\n the hunter. Husband of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga\n gens.\n\n \u1e6co\u00b4-ho-ho-e, Blue-fish.\n\n \u1e6co\u00b4-ho-ho-e. Son of Ho\u00b4-ki-e-\u00e7i and Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4-ga\n gens.\n\n \u1e6cse-do\u00b4-ha, Buffalo-hide (a Tho\u00b4-xe name); also\n Wa-zha\u00b4-no\u207f-pa-i\u207f, meaning uncertain.\n\n Wa-\u1e33\u2019o\u207f\u00b4-\u1e6dsi-e, One-who-triumphs. Refers to the warlike\n character of the Wa-zha\u00b4-zhe subdivision. Husband of\n Hi\u207f\u00b4-i-\u1e33i-a-bi of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-zha\u00b4-e-no\u207f-pa-i\u207f, meaning uncertain. Son of \u1e6ca-zhe\u00b4-ga.\n\n Wa-zha\u00b4-e-no\u207f-pa-i\u207f. Son of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4-ga gens.\n\n Wa-zha\u00b4-ho\u207f-ga, Sacred-Wa-zha-zhe. Son of \u1e6co\u00b4-ho-ho-e.\n\n Wa-zha\u00b4-ho\u207f-ga. Husband of Mi\u00b4-gthe-do\u207f-wi\u207f.\n\n Wa-zha\u00b4-ho\u207f-ga. Son of Wa-zha\u00b4-ho\u207f-ga and Mi\u00b4-gthe-do\u207f-wi\u207f.\n\n Wa-zha-zhe, meaning uncertain. Name of the tribal subdivision\n representing the water portion of the earth. Son of Mi\u00b4-\u1e6dse-xi\n of the Ho\u207f\u00b4-ga gens.\n\n\nFEMALE\n\n \u00c7o\u207f-\u00e7i\u00b4-gthe, Footprints-in-the-woods. Refers to the footprints\n of deer in the woods. Wife of \u1e6co\u207f\u00b4-wo\u207f-ga-xe of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n \u00c7o\u207f-\u00e7i\u00b4-gthe. Wife of \u1e6cse-wa\u00b4-hiu of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n \u00c7o\u207f-\u00e7i\u00b4-gthe. Daughter of Chi-zhe-wa-the and Ni\u00b4-\u1e33a-shi-\u1e6dsi-e\n of the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Gthe-do\u207f\u00b4-wi\u207f-zhi\u207f-ga, Young-hawk-woman. Wife of\n Gi-wa\u00b4-xthi-zhe of the Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi gens.\n\n Ho\u207f-be\u00b4-do-\u1e33a, Wet-moccasins. Wife of \u1e6csi\u00b4-zhu-a-\u1e33i-pa of the\n P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Ho\u207f-be\u00b4-do-\u1e33a. Wife of I\u207f-gtho\u207f\u00b4-ga-zhi\u207f-ga of the Wa-\u00e7a\u00b4-be\n gens.\n\n Ho\u207f-be\u00b4-do-\u1e33a. Wife of We-\u1e6do\u207f\u00b4-ha-i\u207f-ge of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Ho\u207f-be\u00b4-do-\u1e33a. Daughter of Ga-hi\u00b4-ge-no\u207f-zhi\u207f and\n Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ho\u207f-be\u00b4-do-\u1e33a. Wife of Ho\u207f\u00b4-ba-hiu of the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga\n gens.\n\n Ho\u207f-be\u00b4-do-\u1e33a. Daughter of \u1e6co\u00b4-ho-ho-e.\n\n Ni\u00b4-a-bi, Permitted-to-live. Refers to the fawn the hunter\n allows to escape.\n\n Ni\u00b4-do\u207f-be, Sees-water. Daughter of \u1e6co\u00b4-ho-ho-e.\n\n P\u0323a-hiu\u00b4-gthe-\u00e7e, Spotted-hair. Mother of Andrew O-pah of the\n O\u00b4-po\u207f gens.\n\n P\u0323a\u00b4-xpi-\u00e7o\u207f-dse, Stunted-oaks. Refers to the habit of the deer\n in frequenting stunted oak bushes.\n\n P\u0323a\u00b4-xpi-\u00e7o\u207f-dse. Wife of Xu-tha\u00b4-\u1e6do\u207f-ga of the Ho\u207f\u00b4-ga gens.\n\n P\u0323a\u00b4-xpi-\u00e7o\u207f-dse. Wife of \u1e6cse-\u00e7i\u207f\u00b4-dse of the Tho\u00b4-xe gens.\n\n P\u0323a\u00b4-xpi-\u00e7o\u207f-dse. Wife of \u1e6co\u00b4-thi-xthi-xtho-dse of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Wa-\u1e33o\u207f\u00b4-\u00e7a-mo\u207f-i\u207f, meaning uncertain. Wife of Wa\u00b4-\u1e6dse-mo\u207f-i\u207f of\n the P\u0323o\u207f-\u1e33a Wa-shta-ge gens.\n\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e, meaning uncertain. Wife of Mo\u207f-ga\u00b4-shu-e of the\n Tho\u00b4-xe gens.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi, Wa-zha\u00b4-sacred-sun. Daughter of\n No\u207f-zhi\u207f\u00b4-wa-the.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi. Wife of P\u0323a-\u00e7i\u00b4-do-ba of the Tho\u00b4-xe\n gens.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi. Wife of Ba\u00b4-\u00e7iu-\u1e6do\u207f-ga, a Kaw Indian.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi. Wife of No\u207f-be\u00b4-\u00e7i of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi. Daughter of Wa-\u1e33\u2019o\u207f\u00b4-\u1e6dsi-e and\n Hi\u207f\u00b4-i-\u1e33i\u207f-da-bi of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-zha-zhe-mi-\u1e6dse-xi. Daughter of Chi-zhe\u00b4-wa-the and\n Ni\u00b4-\u1e33a-shi-\u1e6dsi-e of the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi. Daughter of Ga-hi\u00b4-ge-no\u207f-zhi\u207f and\n Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi. Daughter of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4-ga\n gens.\n\n\nHO\u00b4 I-NI-\u1e32A-SHI-GA (FISH PEOPLE)\n\nSpecial kinship terms and names of the first three sons and daughters\nin a Ho\u00b4 I-ni-\u1e33a-shi-ga family.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Name, Wa-zha\u00b4-ho\u207f-ga, Sacred Wa-zha\u00b4-zhe.\n\n 2. Ksho\u207f\u00b4-ga. Name, \u1e6co\u00b4-ho-ho, Blue-fish.\n\n 3. Ka\u00b4-zhi\u207f-ga. Name, Ho-xo\u00b4-e, Fish scales.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Name, Wa-zha\u00b4-zhe-mi-\u1e6dse-xi, Wa-zha\u00b4-zhe, Sacred-sun.\n\n 2. Wi\u00b4-he. Name, Ho\u207f-be\u00b4-do-\u1e33a, Wet-moccasins.\n\n 3. \u00c7i\u00b4-ge. Name, Wa-zha\u00b4-mi-\u1e6dse-xi, Wa-zha\u00b4-zhe, Sacred-sun.\n\n\nOTHER NAMES\n\n\nMALE\n\n Chi-zhe\u00b4-wa-the, Rustles-the-leaves. Refers to the rustling of\n the leaves by a deer as he feeds in the woods.\n\n E-no\u207f\u00b4-mi\u207f-dse-\u1e6do\u207f, Sole-owner-of-the-bow. Refers to the office\n of this gens of making the ceremonial bow for use in a tribal\n ceremony.\n\n Ga-hi\u00b4-ge-no\u207f-zhi\u207f, Standing-chief.\n\n Ga-hi\u00b4-ge-tha-gthi\u207f, Handsome-chief.\n\n Ga-hi\u00b4-ge-\u1e6do\u207f-ga, Big-chief.\n\n Ga-hi\u00b4-ge-zhi\u207f-ga, Little-chief. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of\n the Omaha tribe.)\n\n Ga-hi\u00b4-ge-xtsi, Real-chief. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the\n Omaha tribe.)\n\n He\u00b4-\u00e7ka-mo\u207f-i\u207f, White-horn-walks. Refers to the buck deer with\n white horns.\n\n Ho-btha\u00b4-\u00e7ka-zhi\u207f-ga, Little-flat-fish.\n\n Ho-\u00e7ka\u00b4, White-fish.\n\n Ho-\u00e7o\u207f\u00b4, Braided-fish. Refers to the braidlike appearance of\n the scales of a fish.\n\n Ho-ga\u00b4-xa, fish-fins.\n\n Ho\u00b4-ki-e-\u00e7i, Splashing-fish. Refers to the splashing of the\n water by a fish as he plays.\n\n Ho-p\u0323a\u00b4, Fish-head.\n\n Ho-wa\u00b4-hi, Fish-bone.\n\n Ho-xi\u207f\u00b4-ha, Fish-skin.\n\n I\u207f-shta\u00b4-p\u0323e-dse, Fire-eyes. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the\n Omaha tribe.)\n\n \u1e32o\u00b4-zhi-mo\u207f-i\u207f, Travels-in-distant-lands.\n\n Mi-\u1e33a\u00b4-xa-ge, Crying-raccoon. (In the \u1e6ca-p\u0323a\u00b4 gens of the Omaha\n tribe.)\n\n Mi\u207f\u00b4-dse-ni-e, Fences-with-the-bow.\n\n Ni\u00b4-u-ba-shu-dse, Muddies-the-water. Refers to the mud stirred\n up by the fish as they move about in the bottom of a stream.\n\n \u1e6ca-he\u00b4-ga-xe, Antlered-deer. (In the I\u207f-shta\u00b4-\u00e7o\u207f-da gens of\n the Omaha tribe.)\n\n \u1e6ca-he\u00b4-xa-ga, Rough-horned-deer.\n\n \u1e6cse-do\u00b4-ha, Buffalo-skin. (A name belonging to the Tho\u00b4-xe\n gens.)\n\n\nFEMALE\n\n \u00c7o\u207f-\u00e7i\u00b4-gthe, Here-are-the-footprints. Refers to the footprints\n of the deer.\n\n Mi\u00b4-gthe-do\u207f-wi\u207f, Hawk-woman.\n\n No\u207f\u00b4-\u1e33a-\u00e7ka, White-back. Refers to the whitish color of the\n deer at certain seasons.\n\n No\u207f-\u1e6da\u00b4-\u00e7ka, White-ears. Refers to the white hair on the ears\n of the deer.\n\n P\u0323a-hiu\u00b4-gthe-zhe, Spotted-hair. Refers to the spots on the\n fawn.\n\n P\u0323a\u00b4-xpe-\u00e7o\u207f-dse, Frequenter-of-bushes.\n\n Wa-\u1e33o\u207f\u00b4-\u00e7i, Small animal.\n\n Wa-xthe\u00b4-tho\u207f-ba. (Meaning uncertain.)\n\n\nHO^N\u00b4-GA U-\u1e6cA-NO^N-DSI\n\nNames of the first three sons and the first three daughters.\n\n\nSONS\n\n I\u207f-gtho\u207f\u00b4. \u1e6ca-dse\u00b4-k\u2019u-e, Soughing-of-the-wind.\n\n Ksho\u207f\u00b4-ga. \u1e6ca-dse\u00b4-to\u207f, Owner-of-the-wind. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be\n gens of the Omaha tribe.)\n\n Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi, The-solitary-Ho\u207f\u00b4-ga.\n\nKa\u00b4-zhi\u207f-ga. Ho\u207f\u00b4-ga-\u1e6dsi-no\u207f-zhi\u207f, Standing-house-of-the-Ho\u207f\u00b4-ga.\n\n Ho\u207f\u00b4-ga-\u1e6do\u207f-ga, Great-Ho\u207f\u00b4-ga.\n\n \u1e6csi\u00b4-wa-\u1e33o\u207f-da-gi, Mystery-house.\n\n \u1e6csi\u00b4-wa-the-she, Tears-down-the-house. Refers to the tearing\n down of the house of mystery after a ceremony.\n\n\nDAUGHTERS\n\n Mi\u00b4-na. Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favored.\n\n Wi-he\u00b4. Xiu-tha\u00b4-do\u207f-wi\u207f, Sees-the-eagle.\n\n \u00c7i\u00b4-ge. Mi\u00b4-\u1e6dse-xi-Ho\u207f-ga, Mi\u00b4-na-ho\u207f-ga-the-favored.\n\n\nOTHER NAMES\n\n\nMALE\n\n Gi-wa\u00b4-xthi-zhi, Not-stingy. Husband of Gthe-do\u207f\u00b4-wi\u207f-zhi\u207f-ga\n of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Ho\u207f-ga-\u1e6do\u207f-ga, Great-Ho\u207f\u00b4-ga. Also Ho\u207f\u00b4-mo\u207f-da-\u1e33o\u207f,\n Light-on-the-earth-at-night. Husband of Pa\u00b4-zhi-hi of the\n Ho\u207f\u00b4-ga gens.\n\n \u1e32o\u207f\u00b4-\u00e7e-ho\u207f-ga, Resembling-the-Ho\u207f\u00b4-ga. (In the\n Mo\u207f\u00b4-thi\u207f-\u1e33a-ga-xe gens of the Omaha.) Husband of Bo\u207f-giu\u00b4-da\n of the Tho\u00b4-xe gens.\n\n Mo\u207f\u00b4-xe-a-gthe, Reaches-the-sky. Refers to the wind. Husband of\n Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n No\u207f-p\u0323o\u00b4-e, Flames-at-every-step. Refers to the white spot on\n the throat of the black bear that is a symbol of fire. Husband\n of Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n \u1e6ca-dse\u00b4-k\u2019o-e, Soughing-of-the-wind. Refers to the wind, the\n life symbol of the gens.\n\n \u1e6ca-dse\u00b4-\u1e6do\u207f, Owner-of-the-wind. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of\n the Omaha tribe.) Son of \u1e32o\u207f\u00b4-\u00e7e-ho\u207f-ga and Bo\u207f-giu\u00b4-da.\n\n Ho\u207f\u00b4-ga-wa-da-i\u207f-ga, Playful-Ho\u207f\u00b4-ga.\n\n I\u00b4-hu-tha-bi, From-whom-permission-is-obtained. Refers to the\n authority vested in this gens to give the order to go to the\n buffalo chase. (Also used by the Omaha.)\n\n Mo\u207f\u00b4-hi\u207f-\u00e7i, Fire. Refers to the fire drawn from the stone. Or\n Arrow-head.\n\n U-pa\u00b4-shi-e, Counsellor.\n\n Wa-no\u207f\u00b4-p\u0323a-zhi, Not-afraid. (Also used by the Omaha.)\n\n Wa-zhi\u207f-u-\u1e6dsi, Courageous.\n\n\nFEMALE\n\nA\u00b4-hiu-do-ba, Four-wings.\n\n Do\u207f\u00b4-ba-bi, Seen-by-all. Daughter of \u1e32o\u207f\u00b4-\u00e7e-ho\u207f-ga and\n Bo\u207f-giu\u00b4-da of the Tho\u00b4-xe gens.\n\n Do\u207f-do\u207f-ba, Seen-from-time-to-time. Daughter of Ho\u207f\u00b4-ga-\u1e6do\u207f-ga\n and P\u0323a\u00b4-zhi-hi of the Ho\u207f\u00b4-ga gens.\n\n Do\u207f\u00b4-do\u207f-ba, Mother of O-ho\u207f\u00b4-bi of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite. Daughter of Ho\u207f\u00b4-ga-\u1e6do\u207f-ga and\n P\u0323a\u00b4-zhi-hi.\n\n Mi\u00b4-\u1e6dse-xi-ho\u207f-ga, Mi\u00b4-na-the-sacred-one. Daughter of\n \u1e32o\u207f\u00b4-\u00e7e-ho\u207f-ga and Bo\u207f-giu\u00b4-da.\n\n Mi\u00b4-\u1e6dse-xi-ho\u207f-ga, Mi\u00b4-na-the-sacred-one. Wife of O\u00b4-\u1e33i-\u00e7a of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa\u00b4-\u1e6dse-wi\u207f, Star-woman. Daughter of Ho\u207f\u00b4-ga-\u1e6do\u207fga and\n P\u0323a\u00b4-zhi-hi.\n\n Zho\u207f\u00b4-btha-\u207f\u00e7ka-wi\u207f, Flat-wood-woman. Wife of I\u207f-shta\u00b4-gthe-\u00e7e\n of the Wa-\u00e7a\u00b4-be gens.\n\n Zho\u207f\u00b4-btha-\u00e7ka-wi\u207f, Daughter of Ho\u207f\u00b4-ga-\u1e6do\u207f-ga and P\u0323a\u00b4-zhi-hi.\n\n\nHO^N\u00b4-GA SUBDIVISION\n\n\nWA-\u00c7A\u00b4-BE\n\nSpecial kinship terms and names of the first three sons and the first\nthree daughters in a family of the Wa-\u00e7a\u00b4-be or Black Bear gens as\ngiven by Wa-\u1e6dse\u00b4-mo\u207f-i\u207f.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Zhi\u207f-ga\u00b4-ga-hi-ge, Little-chief. (In the \u1e6ca-p\u0323a\u00b4\n gens of the Omaha tribe.)\n\n 2. Ksho\u207f\u00b4-ga. Gthe-do\u207f\u00b4-xo-dse, Gray-hawk. (In the Tha\u00b4-\u1e6da-da\n gens of the Omaha tribe.)\n\n 3. Ka-ge\u00b4. Mo\u207f\u00b4-hi\u207f-wa-\u1e33o\u207f-da, Mysterious-knife. Refers to the\n scalping-knife in the keeping of the Black Bear gens.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite.\n\n 2. Wi\u00b4-he. Mi\u00b4-ho\u207f-i\u207f.\n\n 3. \u00c7i\u00b4-ge or A-\u00e7i\u207f\u00b4-ga. Go\u207f\u00b4-ba-kshe, Flashing-eyes. Refers to\n the flashing eyes of the black bear.\n\n\nOTHER NAMES\n\n\nMALE\n\n I\u00b4-ba-zhu-ase, Red-handle. Refers to the red-handled knife that\n is in the keeping of this gens for ceremonial use.\n\n I\u207f-gtho\u207f\u00b4-ga-zhi\u207f-ga, Little-puma. Husband of Ho\u207f-be\u00b4-do-\u1e33a of\n the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n I\u207f-shta\u00b4-mo\u207f-\u00e7e, Flashing-eyes. Refers to the flashing eyes of\n the black bear. Husband of Xu-tha\u00b4-da-wi\u207f of the Mi-\u1e33\u2019i\u207f gens.\n\n Mo\u207f\u00b4-hi\u207f-zhu-dse, Red-knife. Refers to the red-handled\n ceremonial knife. Son of Mo\u207f\u00b4-zhi-\u00e7ka-\u1e33\u2019i\u207f-ga-xthi and\n Mi\u00b4-ga-sho\u207f-i\u207f.\n\n Mo\u207f\u00b4-thiu-xe, Ground-cleared-of-grass. Refers to the bare\n ground around the house of the bear. Son of Wa-\u1e6dse\u00b4-mo\u207f-i\u207f and\n Mo\u207f-\u00e7o\u207f-ho\u207f-i\u207f.\n\n Mo\u207f\u00b4-zhi-\u00e7ka-\u1e33\u2019i\u207f-ga-xthi,\n Slayer-of-the-warrior-with-white-quiver (war name). Husband of\n Mi\u00b4-ga-sho\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Mo\u207f-zho\u207f\u00b4-dsi-\u00e7i-gthe, Tracks-on-the-prairies. Refers to the\n bear tracks seen on the prairies.\n\n Ni\u00b4-\u1e33a-wa-da-i\u207f-ga, Playful-man. Also Mo\u207f\u00b4-hi\u207f-wa-\u1e33o\u207f-da,\n Mysterious-knife. Refers to the ceremonial knife in the keeping\n of this gens.\n\n Wa\u00b4-\u1e6dse-ga-wa, Radiant-star. Son of Wa-\u1e6dse\u00b4-mo\u207f-i\u207f and\n Mo\u207f\u00b4-\u00e7o\u207f-ho\u207f-i\u207f.\n\n Wa-\u1e6dse\u00b4-mo\u207f-i\u207f, He-who-wins-war-honors (war name). Also\n Wa-shi\u207f\u00b4-ha. Refers to the fat on the skin of the bear. Husband\n of Mi\u00b4-\u00e7o\u207f-ho\u207f-i\u207f of the O\u00b4-po\u207f gens.\n\n Zhi\u207f-ga\u00b4-ga-hi-ge, Young-chief. Son of I\u00b4-ba-zhu-dse.\n\n\nFEMALE\n\n Go\u207f\u00b4-ba-kshe, The-light. Refers to the light in the eyes of the\n bear.\n\n Go\u207f\u00b4-ba-kshe. Daughter of Wa-\u1e6dse\u00b4-mo\u207f-i\u207f and Mi\u00b4-\u00e7o\u207f-ho\u207f-i\u207f.\n\n Mi\u00b4-\u00e7o\u207f-e\u2019, White-sun. Wife of Wa-\u1e6do\u207f\u00b4-i\u207f-\u1e33i-the of the Tho\u00b4-xe\n gens.\n\n Mi\u00b4-ho\u207f-i\u207f (meaning uncertain). Daughter of\n I\u207f-gtho\u207f\u00b4-ga-zhi\u207f-ga and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Mi\u00b4-ho\u207f-i\u207f. Daughter of Ni\u00b4-\u1e33a-wa-da-i\u207f-ga.\n\n Mi\u00b4-ho\u207f-i\u207f. Daughter of Wa-\u1e6dse\u00b4-mo\u207f-i\u207f and Mi\u00b4-\u00e7o\u207f-ho\u207f-i\u207f.\n\n Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite. Daughter of\n Mo\u207f\u00b4-zhi-\u00e7ka-\u1e33\u2019i\u207f-ga-xthi and Mi\u00b4-ga-sho\u207f-i\u207f.\n\n No\u207f\u00b4-mi-\u1e6dse-xi, Mi\u00b4-na-the-favorite. Daughter of\n Ni\u00b4-\u1e33a-wa-da-i\u207f-ga.\n\n Wa-\u00e7a\u00b4-be-wa-k\u2019o, Black-bear-woman. Daughter of\n I\u207f-gtho\u207f\u00b4-ga-zhi\u207f-ga.\n\n\nI^N-GTHO^N\u00b4-GA\n\nNames of the first three sons and first three daughters.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Mi\u00b4-wa-ga-xe, Child-of-the-sun.\n\n 2. Ksho\u207f\u00b4-ga. I\u00b4-e-\u00e7ka-wa-the, Giver-of-speech.\n\n 3. Ka\u00b4-zhi\u207f-ga. Mo\u207f\u00b4-ga-xe, Arrow-maker.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-no\u207f. Mo\u207f\u00b4-\u00e7i-tse-xi, Sacred-arrow-shaft.\n\n 2. Wi\u00b4-he. Mo\u207f\u00b4-zho\u207f-op-she-wi\u207f,\n Woman-who-travels-over-the-earth.\n\n 3. \u00c7i\u00b4-ge. No\u207f\u00b4-mi-\u1e6dse-xi, Beloved-child-of-the-sun.\n\n\nOTHER NAMES\n\n\nMALE\n\n I\u207f-shta\u00b4-sha-be, Dark-eyes. In the \u1e6cse-\u00e7i\u207f\u00b4-dse gens of the\n Omaha tribe.\n\n Mi-wa\u00b4-ga-xe, Child-of-the-sun. Also, Hi\u207f-wa\u00b4-xa-ga,\n Rough-hair. Husband of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4-ga gens.\n\n Mo\u207f\u00b4-ga-xe, Arrow-maker. Husband of Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e of the\n P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens. (Also P\u0323a\u00b4-xe-ga, Brown-nose. Refers\n to the brown nose of the black bear.)\n\n Mo\u207f\u00b4-ga-xe. Son of Wa-xthi\u00b4-zhi and Xu-tha\u00b4-da-wi\u207f.\n\n Mo\u207f\u00b4-hi\u207f-wa-\u1e33o\u207f-da, Mysterious-knife. Son of\n Wa-thu\u00b4-\u1e6ds\u2019a-ga-zhi and Mi\u00b4-\u1e6dse-xi.\n\n No\u207f-be\u00b4-wa-\u1e33o\u207f-da, Mysterious hand. Mythical name, refers to\n the use of the index finger for killing animals before weapons\n were known. Also refers to the ceremony performed by a member\n of the Wa-\u00e7a\u00b4-be gens when blessing a newborn child with the\n rays of the sun. Son of Wa-thu\u00b4-\u1e6ds\u2019a-ga-zhi and Mi\u00b4-\u1e6dse-xi.\n\n \u1e6co\u207f\u00b4-dse-a-shi\u207f (meaning obscure).\n\n Wa-thu\u00b4-\u1e6ds\u2019a-ga-zhi, Never-fails (war name). The grandfather\n of the man who last bore this name never failed in his war\n exploits so the people gave him the name. Husband of Mi\u00b4-\u1e6dse-xi\n of the Ho\u207f\u00b4-ga gens.\n\n Wa-xthi\u00b4-zhi, Generous (war name). A man of this gens was given\n the name because he always shared with the people the spoils\n he took in his war exploits. Husband of Xu-tha\u00b4-da-wi\u207f of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n\nFEMALE\n\n Mi\u00b4-ho\u207f-i\u207f. (Meaning obscure.) Mother of Xo\u00b4-\u1e33a of the\n Ni\u00b4-\u1e33a-wa-wa-\u1e33o\u207f-da-gi gens.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi, Sacred-arrowshaft. Daughter of Wa-xthi\u00b4-zhi and\n Xu-tha\u00b4-da-wi\u207f.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Mother of I\u2019\u207f\u00b4-sho\u207f-ba of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n No\u207f\u00b4-mi-\u1e6dse-xi, Only-sacred-sun. Refers to the sun, a\n life symbol of this gens. Daughter of Wa-xthi\u00b4-zhi and\n Xu-tha\u00b4-da-wi\u207f.\n\n No\u207f\u00b4-mi-\u1e6dse-xi. Wife of Wa-shka\u00b4-dse of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge\n gens.\n\n Wa\u00b4-\u1e6dse-wi\u207f, Star-woman. Wife of Xi-tha-u\u00b4-ga-sho\u207f of the\n Ho\u207f\u00b4-ga gens.\n\n\nHO^N\u00b4-GA GTHE-ZHE\n\nSpecial kinship terms and names of the first three sons and the first\nthree daughters in a family of the Ho\u207f\u00b4-ga Gthe-zhe, Mottled eagle,\ngens, as given by Mi\u00b4-she-\u1e6dsi-the.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Mi-she-\u1e6dsi-the, Yonder-the-sun-passes. Also\n Ho\u207f\u00b4-ga-a-shi\u207f, same as Ho\u207f\u00b4-ga-u-ga-sho\u207f, The Ho\u207f\u00b4-ga\n Messenger.\n\n 2. Ksho\u207f\u00b4-ga. Ho\u207f\u00b4-ga-a-gthi\u207f, Good-eagle. Refers to the eagle\n that is friendly to the people.\n\n 3. \u1e32a\u00b4-zhi\u207f-ga. A\u00b4-hiu-\u00e7ka, White-wings.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite.\n\n 2. Wi\u00b4-he. Mi\u00b4-\u00e7o\u207f-i\u207f, White-sun.\n\n 3. A-\u00e7i\u207f\u00b4-ga. Xu-tha\u00b4-mi-\u1e6dse-xi, Eagle-sacred-sun. Also\n Xu-tha\u00b4-dsi-wi\u207f, Eagle-woman.\n\n\nOTHER NAMES\n\n\nMALE\n\n A\u00b4-hiu-\u00e7ka, White-wings.\n\n A\u00b4-hiu-\u00e7ka. Husband of I\u00b4-ni-a-bi of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n A\u00b4-hiu-k\u2019u-we, Holes-in-the-wings. Son of Wa-no\u207f\u00b4-she-zhi\u207f-ga\n and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Ho\u207f\u00b4-ga-a-shi\u207f, The-Ho\u207f\u00b4-ga-messenger.\n\n Ho\u207f\u00b4-ga-a-shi\u207f. Eugene Blaine.\n\n Ho\u207f\u00b4-ga-a-shi\u207f. Also \u1e6ca-shka\u00b4-wa.\n\n Ho\u207f\u00b4-ga-tha-gthi\u207f, Good-eagle.\n\n Ho\u207f\u00b4-ga-tha-gthi\u207f, Son of Wa-no\u207f\u00b4-she-zhi\u207f-ga and\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi.\n\n Ho\u207f\u00b4-ga-tha-gthi\u207f. Son of Xu-tha\u00b4-pa and \u1e6cse\u00b4-mi-\u1e6dse-xi.\n\n Ho\u207f\u00b4-ga-zhi\u207f-ga, Young-Ho\u207f\u00b4-ga. Son of Wa-no\u207f\u00b4-she-zhi\u207f-ga and\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi.\n\n Kshi\u00b4-zhi, Never-reached-home. Husband of Ni\u00b4-\u1e33a of the\n Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Lookout, John. Husband of I\u00b4-ga-mo\u207f-ge of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Lookout, William. Son of John Lookout and I\u00b4-ga-mo\u207f-ge.\n\n Mi\u00b4-she-\u1e6dsi-the. Son of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Mi\u00b4-she-\u1e6dsi-the. Also No\u207f-xu\u00b4-dse-thi\u207f-ge, No-ears. Husband of\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-ka Wa-shta-ge gens.\n\n Mi\u00b4-she-\u1e6dsi-the. Husband of Wa-zha\u00b4-xa-i\u207f of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Mo\u207f-shi\u00b4-\u1e6da-mo\u207f-i\u207f, One-who-travels-above. Refers to the eagle.\n Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n O-ba\u00b4-ho\u207f-mo\u207f-i\u207f, Walking-within. Husband of P\u0323a\u00b4-zhi-hi of the\n Ho\u207f\u00b4-ga gens.\n\n Sha\u00b4-ge-\u00e7ka, White-talons. (In the Tha\u00b4-\u1e6da-da gens of the Omaha\n tribe.)\n\n Sha\u00b4-ge-pa-hi, Sharp-talons. Son of Xu-tha\u00b4-pa and\n \u1e6cse\u00b4-mi-\u1e6dse-xi.\n\n Tha\u00b4-bthi\u207f-wa-xthi, Slayer-of-three (War name.)\n\n \u1e6cse-hi\u207f\u00b4-tha-ge, Wearer-of-buffalo-hair-head-band. (Not gentile\n name.)\n\n Wa-go\u207f\u00b4-tha, meaning obscure. Also Wa-\u1e6dse\u00b4-gi-do\u207f-a-bi,\n One-whose-trophies-are-seen (war name). Son of\n Wa-no\u207f\u00b4-she-zhi\u207f-ga and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Wa-\u1e33o\u207f\u00b4-tha-\u1e6do\u207f-ga, Great-attacker. Husband of Mi\u00b4-\u1e6dse-xi of\n the O\u00b4-po\u207f gens.\n\n Wa-no\u207f\u00b4-she-zhi\u207f-ga, Little-soldier. (In the I\u207f-shta\u00b4-\u00e7o\u207f-da\n gens of the Omaha tribe.) Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the\n Wa-\u00e7a\u00b4-be gens.\n\n Wa-no\u207f\u00b4-she-zhi\u207f-ga. Husband of Ho\u207f\u00b4-ga-mi-\u1e6dse-xi of the\n I\u00b4-ba-\u1e6dse gens.\n\n Wa-sho\u00b4-she, Valorous. Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-sho\u00b4-she. Judge Lawrence.\n\n Wa-xo\u207f\u00b4-xo\u207f, Twinkles. Refers to the spaces in the wings of the\n eagle through which the sunlight twinkles as the bird flies.\n Son of Wa-no\u207f\u00b4-she-zhi\u207f-ga and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Wa-xo\u207f\u00b4-xo\u207f. James Blaine, jr.\n\n Wa-zhi\u207f\u00b4-p\u0323a, Bird-head. Son of Xu-tha\u00b4-\u1e6do\u207f-ga and\n P\u0323a\u00b4-xpi-\u00e7o\u207f-dse.\n\n Wa-zhi\u207f\u00b4-p\u0323a. Son of Wa-no\u207f\u00b4-she-zhi\u207f-ga and Ho\u207f\u00b4-ga-mi-\u1e6dse-xi.\n\n Xu-tha\u00b4-p\u0323a, Eagle-head. Husband of \u1e6cse\u00b4-mi-\u1e6dse-xi of the\n \u1e6cse-tho\u207f\u00b4-ka gens.\n\n Xu-tha\u00b4-\u1e6do\u207f-ga, Big-eagle. Husband of P\u0323a\u00b4-xpi-\u00e7o\u207f-dse of the\n \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Xi-tha-u\u00b4-ga-sho\u207f, Eagle-that-travels. Husband of Wa\u00b4-\u1e6dse-wi\u207f\n of the I\u207f-gtho\u207f\u00b4-ga gens.\n\n Zhi\u207f-ga\u00b4-wa-\u00e7a. (Meaning obscure.) Also \u00c7o\u207f\u00b4-\u1e6do\u207f-\u00e7a-be,\n Black-dog. Husband of Gthe-do\u207f\u00b4-mi-\u1e6dse-xi of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n\nFEMALE\n\n Lookout, Nora. Daughter of Wa-no\u207f\u00b4-she-zhi\u207f-ga and\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Mi\u00b4-\u00e7e-wi\u207f. (Meaning obscure.) Wife of Naranjo, a Pueblo Indian\n of Santa Clara, N. Mex.\n\n Mi\u00b4-\u00e7o\u207f-e, White-sun. Wife of P\u0323a-\u00e7i\u00b4-do-ba of the Tho\u00b4-xe gens.\n\n Mi\u00b4-\u00e7o\u207f-i\u207f, White-sun.\n\n Mi\u00b4-\u00e7o\u207f-i\u207f. Wife of \u1e32i-xi\u00b4-tha-ba-zhi of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Mi\u00b4-\u1e6dse-xi, Sacred-sun. (In the I\u207f-\u1e33e-\u00e7a-be gens of the Omaha\n tribe.) Daughter of Mi\u00b4-she-\u1e6dsi-the.\n\n Mi\u00b4-\u1e6dse-xi. (Daughter of Zhi\u207f-ga\u00b4-wa-\u00e7a.) Wife of Hi\u207f-wa\u00b4-xa-ga\n of the I\u207f-gtho\u207f\u00b4-ga gens.\n\n Mi\u00b4-\u1e6dse-xi. Daughter of Wa-no\u207f\u00b4-she-zhi\u207f-ga and Ho\u207f\u00b4-ga\n mi-\u1e6dse-xi.\n\n Mi\u00b4-\u1e6dse-xi. Daughter of Xu-tha\u00b4-p\u0323a and \u1e6cse\u00b4-mi-\u1e6dse-xi.\n\n Mi\u00b4-\u1e6dse-xi. Wife of Ho\u00b4-\u1e33i-e-\u00e7i of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Mi\u00b4-\u1e6dse-xi. Mother of Wa-zha\u00b4-zhe-mi-\u1e6dse-xi, Ho-xo\u00b4 and\n Wa-zha\u00b4-zhe of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Mi\u00b4-\u1e6dse-xi. Mother of Wa-zha\u00b4-no\u207f-pa-i\u207f of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Mi\u00b4-\u1e6dse-xi. Daughter of Wa-no\u207f\u00b4-she-zhi-ga and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Mi\u00b4-\u1e6dse-xi. Wife of Wa-thu\u00b4-\u1e6ds\u2019a-ga-zhi of the I\u207f-ghto\u207f\u00b4-ga\n gens.\n\n No\u207f\u00b4-k\u2019on-\u00e7e-wi\u207f. (Meaning obscure.) Kate Whitehorn.\n\n P\u0323a\u00b4-zhi-hi. Reddish-head. Refers to the reddish color of the\n head of the eagle. Mary Cox.\n\n P\u0323a\u00b4-zhi-hi. Grace Entokah.\n\n P\u0323a\u00b4-zhi-hi. Prudie Martin.\n\n P\u0323a\u00b4-zhi-hi. Daughter of Mi\u00b4-she-\u1e6dsi-e and Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f.\n\n P\u0323a\u00b4-zhi-hi. Wife of O-ba\u00b4-ho\u207f-mo\u207f-i\u207f (Ni-\u1e33a\u00b4-\u00e7a-e).\n\n P\u0323a\u00b4-zhi-hi. Daughter of Xu-tha\u00b4-\u1e6do\u207f-ga and P\u0323a\u00b4-xpi-\u00e7o\u207f-dse.\n\n P\u0323a\u00b4-zhi-hi. Wife of Ho\u207f\u00b4-mo\u207f-da-\u1e33o\u207f of the Ho\u207f\u00b4-ga\n U-\u1e6da-no\u207f-dsi gens.\n\n Xu\u00b4-tha-dsi-wi\u207f, Eagle-woman. Wife of \u1e6csi-zhu-zhi\u207f-ga of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Xu-tha\u00b4-mi-\u1e6dse-xi, Eagle-sacred-sun. Daughter of\n Mi\u00b4-she-\u1e6dsi-the.\n\n Xu-tha\u00b4-mi-\u1e6dse-xi. Daughter of Wa-sho\u00b4-she and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Xu-tha\u00b4-mi-\u1e6dse-xi. Wife of No\u207f-ba\u00b4-mo\u207f-thi\u207f of the Tho\u00b4-xe\n gens.\n\n Xu-tha\u00b4-mi-\u1e6dse-xi. Wife of Wa\u00b4-thu-xa-ge of the \u1e6csi\u00b4-zhu\n Wa-shta-ge.\n\n Xu-tha\u00b4-wi\u207f, Eagle-woman. Daughter of Mi\u00b4-she-\u1e6dsi-e and\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f.\n\n Xu\u00b4-tha-wi\u207f. Wife of Xo\u207f\u00b4-dse-u-mo\u207f-i\u207f of the Ho\u207f\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n\nHO^N\u00b4-GA U-THU-HA-GE\n\nSpecial kinship terms and names of the first three sons and the first\nthree daughters in a family of the Ho\u207f\u00b4-ga U-thu-ha-ge (Last in the\nHo\u207f\u00b4-ga order) gens as given by Wa\u00b4-no\u207f-she-zhi\u207f-ga.\n\n\nSONS\n\n I\u207fgtho\u207f\u00b4. Xu-tha\u00b4-ha-hi-ge, Eagle-chief.\n\n Ksho\u207f\u00b4-ga. \u1e6cse\u00b4-ga-mo\u207f-i\u207f, Goes-in-new-plumage. Refers to the\n young eagle.\n\n \u1e32a\u00b4-zhi\u207f-ga. I\u207f\u00b4-be-\u00e7ka, White-tail. Refers to the tail of the\n mature golden eagle whose white tail feathers are tipped with\n black.\n\n\nDAUGHTERS\n\n Mi\u00b4-na. Mi-\u1e6dse-xi, Mi\u00b4-na-the-favorite.\n\n Wi\u00b4-he. Mi\u00b4-\u00e7o\u207f-e, White-sun.\n\n \u00c7i\u00b4-ge. Mi\u00b4-\u1e6dse-xi-o\u207f-ba. (Meaning obscure.)\n\n\nOTHER NAMES\n\n\nMALE\n\n A-hi\u207f\u00b4-u-\u1e33\u2019u-dse, Holes-in-the-wings. Refers to the spaces in\n the wings of the eagle.\n\n \u00c7ka\u00b4-gthe, White-plumes. Refers to the three downy feathers\n taken from under the tail of the eagle and worn as life symbols\n by priests.\n\n He-ba\u00b4-\u1e33u-ge, Blunt-horns. Name given in compliment to this\n gens by the Tho\u00b4-xe gens.\n\n Hiu\u00b4-\u00e7a-da-zhi\u207f-ga, Young-hiu\u00b4-\u00e7a-da. Refers to the eagle\u2019s leg\n attached to the hanging strap of the wa-xo\u00b4-be or shrine.\n\n Ho\u207f\u00b4-ga, The-consecrated-one. Name of the gens.\n\n Ho\u207f\u00b4-ga-gthe-zhe, Mottled-eagle. Refers to the immature golden\n eagle that is dark in plumage. This bird is regarded as sacred\n by many of the Indian tribes.\n\n Ho\u207f\u00b4-ga-\u1e6do\u207f-ga, Great-eagle.\n\n Ho\u207f\u00b4-ga-\u1e6dsi-e-da, House-of-the-Ho\u207f\u00b4-ga. Refers to the House of\n Mystery that is in the keeping of the Ho\u207f\u00b4-ga gens.\n\n Kshi\u00b4-zhi-wa-ga-xe, Causes them to fail to reach home. Refers\n to the attack of the eagle on its prey.\n\n Mo\u207f\u00b4-\u00e7e, Metal. Wa-no\u207f-she-zhi\u207f-ga could not explain the\n meaning of this name.\n\n Mo\u207f\u00b4-da-i-he. (Meaning obscure.)\n\n Mo\u207f-i\u207f\u00b4-zhi, Does-not-walk. Refers to the eagle.\n\n Mo\u207f\u00b4-shi-ha-mo\u207f-i\u207f, One-who-moves-above. Refers to the eagle.\n (In the I\u207f-shta\u00b4-\u00e7o\u207f-da gens of the Omaha tribe.)\n\n Mo\u207f-shi\u00b4-\u1e6da-mo\u207f-i\u207f, Moves-on-high. Refers to the eagle.\n\n Mo\u207f\u00b4-sho\u207f-ho\u207f-ga, Sacred-plume. Refers to the eagle plumes worn\n by priests.\n\n No\u207f-be\u00b4-\u00e7i, Yellow-hands. Refers to the yellow feet of the\n eagle.\n\n P\u0323a-hiu\u00b4-ga-zho\u207f, Hairy-head. Name given by the Tho\u00b4-xe gens to\n the Ho\u207f\u00b4-ga U-thu-ha-ge gens.\n\n Sha\u00b4-ge-\u00e7ka, White-talons. (In the Tha\u00b4-\u1e6da-da gens of the Omaha\n tribe.)\n\n Sha\u00b4-ge-p\u0323a-hi, Sharp-talons. Refers to the sharp talons of the\n eagle.\n\n Sho\u207f\u00b4-\u1e6do\u207f-\u00e7a-be, Black-dog. Thu-ts\u2019a\u00b4-ga-bi.\n\n Thu-\u1e6ds\u2019a\u00b4-ga-bi, Hard-to-catch. Refers to the wariness of the\n eagle.\n\n \u1e6csi-do\u00b4-ba, Four-lodges. A valor name. A war party attacked\n four lodges and killed all the inhabitants. The commander was\n given the name by the people.\n\n U-ga\u00b4-\u00e7i\u207f-dse, Breeze. Refers to the wind stirred by the eagle\n when flying.\n\n U-ga\u00b4-sho\u207f, The wanderer. Refers to the office of messenger of\n this gens.\n\n U-thi\u207f\u00b4-ge-no\u207f-zhi\u207f, Stands-holding. Refers to the hold of the\n eagle on its prey.\n\n U-thi\u00b4-sho\u207f-mo\u207f-i\u207f, Moves-in-a-circle. Refers to the soaring of\n the eagle. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the Omaha tribe.)\n\n Wa-\u1e33o\u207f\u00b4-tha-\u1e6do\u207f-ga, Great-attacker. Refers to the attack of the\n eagle on its prey.\n\n Wa-sho\u00b4-she, Brave. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the Omaha\n tribe.)\n\n Wa-xo\u207f\u00b4-xo\u207f, The-shining-one. Refers to the shining of the\n wings of the eagle.\n\n Wa-zhi\u207f\u00b4-i-\u00e7i-wa-the, Hated-bird. Refers to the fear of the\n eagle by other birds.\n\n Wa-zhi\u207f\u00b4-p\u0323a, Bird-head. Refers to the head of the eagle.\n\n Wa-zhi\u207f\u00b4-zhi-e, Red-bird. (Red eagle.)\n\n Xi-tha-u\u00b4-ga-sho\u207f, The-traveling-eagle. Refers to the tireless\n soaring of the eagle.\n\n Xo\u207f-xo\u207f\u00b4-mo\u207f-i\u207f, Shines-as-he-moves. Refers to the reflection\n of the sun on the outspread wings of the eagle.\n\n Xu-tha\u00b4-ni-\u1e33a, Eagle-man. (In the \u1e6ca\u00b4-p\u0323a gens of the Omaha\n tribe.)\n\n Xu-tha\u00b4-p\u0323a, Eagle-head.\n\n Xu-tha\u00b4-sha-be, Dark-colored-eagle.\n\n Xu-tha\u00b4-\u1e6do\u207f-ga, Big-eagle.\n\n Xu-tha\u00b4-\u1e6ds\u2019a-ge, Aged-eagle. The eagle is a symbol of old age.\n (In the Tha\u00b4-\u1e6da-da gens of the Omaha tribe.)\n\n Xu-tha\u00b4-wa-shu-she, Brave-eagle.\n\n Zhi\u207f-ga\u00b4-wa-\u00e7a. (Meaning obscure.)\n\n Zho\u207f\u00b4-no\u207f-\u00e7u-ge, Bends-the-tree-top. Refers to the bending of\n the treetop by the weight of the eagle as he alights.\n\n\nFEMALE\n\n Hi\u207f\u00b4-ga-mo\u207f-ge, Feathers-blown-by-the-wind. Refers to the\n dropping of the downy feathers as the eagle rises to fly.\n\n Mi\u00b4-\u00e7o\u207f-e, White-sun.\n\n No\u207f\u00b4-\u1e33o\u207f-\u00e7e-wi\u207f. (Meaning obscure.)\n\n P\u0323a\u00b4-\u00e7i-hi, Brown-head. Refers to the brown head of the eagle.\n\n Xu-tha\u00b4-mi, Eagle-woman.\n\n Xu-tha\u00b4-mi-\u1e6dse-xi, Sacred-eagle-woman.\n\n Xu-tha\u00b4-\u1e6dsa-wi\u207f, Eagle-woman.\n\n\nO\u2019-PO^N (ELK) GENS\n\n\nMALE\n\n He\u00b4-\u00e7o\u207f-ho\u207f, White-horns. Son of Mo\u207f\u00b4-ge-\u00e7a-be and\n Xu-tha\u00b4-da-wi\u207f.\n\n Ho\u207f\u00b4-mo\u207f-\u00e7a. (Meaning obscure.)\n\n Ho\u207f\u00b4-mo\u207f-\u00e7a. Son of \u1e32i\u00b4-mo\u207f-ho\u207f and Tho\u00b4-\u1e6da-a-\u00e7a.\n\n Ho\u207f\u00b4-mo\u207f-\u00e7a, also Mi-xo\u00b4-zhi\u207f-ga. (Not Ni\u00b4-\u1e33i-e.) Husband of\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ho\u207f\u00b4-mo\u207f-\u00e7a. Son of Ho\u207f\u00b4-mo\u207f-\u00e7a and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n I\u00b4-e-\u00e7ka-wa-the, Giver-of-speech. (A name of the I\u207f-gtho\u207f\u00b4-ga\n gens.)\n\n \u1e32i\u00b4-mo\u207f-ho\u207f, Against-the-wind. Refers to the habit of the\n elk of facing the wind when feeding. (In the We\u00b4-zhi\u207f-shte\n gens of the Omaha tribe.) Husband of Tho\u00b4-\u1e6da-a-\u00e7a of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Mo\u207f\u00b4-ge-\u00e7a-be, Black-breast. Refers to the black hair on the\n breast of the elk. (In the We\u00b4-zhi\u207f-shte gens of the Omaha\n tribe.) Husband of Xu-tha\u00b4-da-wi\u207f of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Mo\u207f-i\u207f\u00b4-\u1e33a-zhi\u207f-ga, Little-clay. Refers to the four different\n colored clays given by the crawfish to the people for\n ceremonial use. (See section 25 of the Ni\u00b4-\u1e33i-e ritual, 36th\n Ann. Rept. Bur. Amer. Ethn.) Son of \u1e32i-mo\u207f-ho\u207f and Tho\u00b4-\u1e6da-a-\u00e7a.\n\n Mo\u207f-zho\u207f\u00b4-ga-xe, Earth-maker. From the mythical story of the\n elk separating the waters from the earth, making it habitable\n for the people. (See pp. 165 to 169, 36th Ann. Rept. Bur. Amer.\n Ethn.) Son of \u1e32i\u00b4-mo\u207f-ho\u207f and Tho\u00b4-\u1e6da-a-\u00e7a.\n\n O-pa\u00b4, Andrew. Son of P\u0323a-hiu\u00b4-gthe-zhe of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n\nFEMALE\n\n Gtho\u207f-zho\u207f\u00b4-ba. (Meaning obscure.) Wife of Xo\u00b4-\u1e33a of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Ho\u207f\u00b4-ga-wi\u207f, Eagle-woman.\n\n Ho\u207f\u00b4-ga-wi\u207f. Daughter of Mo\u207f\u00b4-ge-\u00e7a-be and Xu-tha\u00b4-da-wi\u207f.\n\n Ho\u207f\u00b4-ga-wi\u207f. Daughter of \u1e32i\u00b4-mo\u207f-ho\u207f and Tho\u00b4-\u1e6da-a-\u00e7a.\n\n Ho\u207f\u00b4-ga-wi\u207f. Wife of No\u207f\u00b4-pe-wa-the of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi\n gens.\n\n Ho\u207f\u00b4-ga-wi\u207f. Wife of Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Mo\u207f\u00b4-\u00e7o\u207f-ho\u207f-i\u207f. (Meaning obscure.) Daughter of Ho\u207f\u00b4-mo\u207f-\u00e7a and\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Mo\u207f\u00b4-\u00e7o\u207f-ho\u207f-i\u207f. Wife of Wa-\u1e6dse\u00b4-mo\u207f-i\u207f of the Wa-\u00e7a\u00b4-be gens.\n\n Mo\u207f\u00b4-\u00e7a-ho\u207f-e. (Meaning obscure.) Wife of Edward Bigheart of\n the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite. Wife of Wa-\u1e33o\u207f\u00b4-tha-\u1e6do\u207f-ga.\n\n P\u0323a\u00b4-mo\u207f-shi-wa-gtho\u207f. (Meaning obscure.) Wife of Wa\u00b4-\u1e6dse-a-xe\n of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Tho\u00b4-ha-wa. (Meaning obscure.) Wife of P\u0323i\u00b4-zhi-\u1e6do\u207f-ga of the\n Tho\u00b4-xe gens.\n\n\nI\u00b4-BA-\u1e6cSE (WIND) GENS\n\n\nMALE\n\n A\u00b4-\u1e33\u2019a, South-wind. Refers to the wind, the life symbol of the\n gens. Son of \u1e32a\u00b4-wa-xo-dse and Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e.\n\n A\u00b4-\u1e33\u2019a-hiu-e, Wind-is-from-the-south. Son of \u1e32a\u00b4-wa-\u00e7i and\n Gia\u00b4-\u00e7o\u207f-ba.\n\n Ga-hi\u00b4-gtho\u207f-i\u207f-ge. (Meaning obscure.) Son of Ho\u207f\u00b4-ga.\n\n Hi\u207f-sha\u00b4-a-xthi, Slayer-of-a-Caddo. Also Zhi\u207f-ga\u00b4-ga-hi-ge,\n Young-chief. This name may be used by permission to honor a\n child. Husband of Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-no\u207f.\n\n Ho\u207f\u00b4-ga, The-sacred-one. A special name for the dark-plumaged\n immature golden eagle, the life symbol of this gens. Ho\u207f\u00b4-ga is\n also the name of the subdivision of the tribe representing the\n dry land of the earth. Son of \u1e32a\u00b4-wa-\u00e7i.\n\n Ho\u207f\u00b4-ga. Son of Ho\u207f\u00b4-ga.\n\n Ho\u207f\u00b4-ga. (Alfred McKinley.)\n\n I\u00b4-bi-\u00e7o\u207f-dse. (Meaning obscure.)\n\n \u1e32a\u00b4-wa-\u00e7i, Yellow-horse. (Not Ni\u00b4-\u1e33i-e.) Husband of Gia\u00b4-\u00e7o\u207f-ba\n of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n \u1e32a\u00b4-wa-xo-dse, Roan-horse. (Not Ni\u00b4-\u1e33i-e.) Also \u00c7e\u00b4-\u00e7e-mo\u207f-i\u207f,\n Trots-as-he-travels. Refers to the restless movements of the\n elk. The I\u00b4-ba-\u1e6dse is a subgens of the Elk and has the right to\n take names relating to that animal. Husband of Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e\n of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Sho\u207f\u00b4-ge-\u1e6dsi-e, Dog-passing-by.\n\n \u1e6ca\u00b4-dse-hiu-e, The-coming-wind. Son of \u1e32a\u00b4-wa-xo-dse and\n Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e.\n\n Tha-\u00e7iu\u00b4-e, Whistle. Refers to the whistle which this gens\n was permitted to consecrate and use as a wa-xo\u00b4-be in honor\n of a member who had won an important victory in battle. The\n name is not classed as Ni\u00b4-\u1e33i-e, that is, it was not one\n that was accepted as a gentile name by common consent of the\n No\u207f\u00b4-ho\u207f-zhi\u207f-ga. The whistle wa-xo\u00b4-be is now in the United\n States National Museum (No. 276133). Husband of Mi\u00b4-\u1e6dse-xi of\n the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Tha-\u00e7iu\u00b4-e. Son of \u1e32a\u00b4-wa-xo-dse and Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e of the\n P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Xu-tha\u00b4-gthe-zhe, Speckled-eagle. The speckled eagle is an\n immature golden eagle whose tail feathers are speckled.\n The bird is one of the life symbols of this gens. Son of\n Hi\u207f-sha\u00b4-a-xthi and Xu-tha\u00b4-da-wi\u207f.\n\n Xu-tha\u00b4-gthe-zhe. Son of Wa-\u00e7a\u00b4-be-wi\u207f of the Ho\u207f\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Xu-tha\u00b4-k\u2019i\u207f, Eagle-carrier. (Don Dickinson.)\n\n\nFEMALE\n\n A\u00b4-\u1e33\u2019a-mi-\u1e6dse-xi, South-wind-Mi-na-the-favored. Daughter of\n \u1e32a\u00b4-wa-xo-dse and Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e.\n\n A\u00b4-\u1e33\u2019a-wi\u207f, South-wind-woman. (In the Ho\u207f\u00b4-ga gens of the Omaha\n tribe.) Daughter of Hi\u207f-sha\u00b4-a-xthi and Xu-tha\u00b4-da-wi\u207f.\n\n A\u00b4-\u1e33\u2019a-wi\u207f. Wife of \u1e6ca-he\u00b4-ga-xe of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi, Ho\u207f\u00b4-ga-Mi-na-the-favored. Daughter of\n \u1e32a\u00b4-wa-\u00e7i and Gia\u00b4-\u00e7o\u207f-ba.\n\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi. Daughter of \u1e32a\u00b4-wa-\u00e7i and Gia\u00b4-\u00e7o\u207f-ba.\n\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi. Daughter of Hi\u207f-sha\u00b4-a-xthi and\n Xu-tha\u00b4-da-wi\u207f.\n\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi. (Ethel Brant.)\n\n Ho\u207f\u00b4-ga-mi-\u1e6dse-xi. Wife of Wa-no\u207f\u00b4-she-zhi\u207f-ga of the Ho\u207f\u00b4-ga\n gens.\n\n Ho\u207f\u00b4-ga-wi\u207f, Eagle-woman.\n\n Ho\u207f\u00b4-ga-wi\u207f. Wife of Xu-tha\u00b4-zhu-dse of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n I\u207f\u00b4-be-zho\u207f-\u1e33a, Forked-tail-kite.\n\n I\u207f\u00b4-be-zho\u207f-\u1e33a. Wife of Ni\u00b4-wa-the of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n I\u207f\u00b4-be-zho\u207f-\u1e33a-wi\u207f, Forked-tail-kite-woman. Daughter of Ho\u207f\u00b4-ga.\n\n I\u207f\u00b4-be-zho\u207f-\u1e33a-wi\u207f. Wife of Ga-hi\u00b4-ge-\u1e6do\u207f of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n I\u207f\u00b4-be-zho\u207f-\u1e33a-wi\u207f. (Sylvia Wood.)\n\n Wa-hiu\u00b4-\u00e7o\u207f-i\u207f, White-bones-woman. Refers, probably, to the\n story that at the beginning this gens controlled the winds,\n and by their use destroyed all animals, leaving their bones to\n whiten on the ground around the village.\n\n Wa-hiu\u00b4-\u00e7o\u207f-i\u207f. Daughter of \u1e32a\u00b4-wa-xo-dse and Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e.\n\n Wa-hiu\u00b4-\u00e7o\u207f-i\u207f. Wife of \u1e6ca-he-ga-xe of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga\n gens.\n\n\n\u1e6cSI\u00b4-ZHU DIVISION\n\n\n\u1e6cSI\u00b4-ZHU WA-NO^N GENS\n\n\nMALE\n\n \u00c7o\u207f-dse-u\u00b4-gthi\u207f, Dweller-in-upland-forest. (Not Ni\u00b4-\u1e33i-e.)\n Also We\u00b4-thi\u207f-ga-xe, Maker-of-straps. Refers to the office of\n this gens of ceremonially making the captive straps for the\n warriors of a war party. Husband of Mo\u207f-zho\u207f-dsi-i-\u1e6da of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ga-hi\u00b4-ga-zhi, Not-a-chief. A chief could not be chosen from\n this gens because its office has to do with war. Son of\n Mi\u00b4-\u1e6dse-xi-ho\u207f-ga, wife of O-\u1e33i\u00b4-\u00e7a.\n\n Ho\u00b4-\u00e7a-zhi\u207f-e, Young-strong-voice. (Married to a white woman.)\n\n Ho\u207f\u00b4-ga-ha-bi, He-who-is-called-Ho\u207f\u00b4-ga.\n\n Ho\u207f\u00b4-ga-ha-bi. Also Wa-xthi\u00b4, Stingy.\n\n Ho\u207f\u00b4-ga-ha-bi. Son of P\u0323a\u00b4-zhi-hi of the Ho\u207f\u00b4-ga gens.\n\n I\u2019\u207f\u00b4-do-\u1e33a-wa-da-i\u207f-ga, Playful-wet-stone.\n\n Mo\u207f\u00b4-hi\u207f-\u00e7pe-we-\u1e6dsi\u207f, Battle-ax.\n\n Mo\u207f-i\u207f\u00b4-\u1e33a-u-ga-hni. (Meaning obscure.) Son of O\u00b4-tha-ha-mo\u207f-i\u207f\n and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Ni\u00b4-\u1e33a-i-\u00e7i-wa-the, Hated-man. Refers to the aggressive\n character of this gens. Husband of \u1e32i\u00b4-o of the Tho\u00b4-xe gens.\n\n No\u207f-ba\u00b4-k\u2019iu-e. (Meaning obscure.) Son of O\u00b4-tha-ha-mo\u207f-i\u207f and\n Mo\u207f-\u00e7i-\u1e6dse-xi.\n\n No\u207f-xtho\u207f\u00b4-zhe, Tramples-the-grass. Refers to the discovery\n of the tracks of buffalo by an official runner. Son of\n I\u2019\u207f\u00b4-do-\u1e33a-wa-da-i\u207f-ga.\n\n O-\u00e7a\u00b4-\u1e33i-e. (Meaning obscure.)\n\n O\u00b4-tha-ha-mo\u207f-i\u207f, The-follower. Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n P\u0323a\u00b4-thi\u207f-wa-we-xta, Annoyer-of-the-enemy. (War name.) Husband\n of Gthe-do\u207f-mi-\u1e6dse-xi of the Ni-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Sha\u00b4-ge-wa-bi\u207f, Bloody-hands. Refers to the butchering of the\n buffalo, parts of which were dedicated to ceremonial use in\n the war rites. (See pp. 264 to 582, 36th Ann. Rept. Bur. Amer.\n Ethn.) Son of Gia\u00b4-\u00e7o\u207f-ba of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n \u1e6cse-wa\u00b4-hiu, Buffalo-bones. Husband of \u00c7o\u207f-\u00e7i\u00b4-gthe of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Wa-do\u207f. (Meaning obscure.)\n\n Wa\u00b4-i-no\u207f-zhi\u207f, Stands-over-them. (In the I\u207f-gthe\u00b4-zhi-de gens\n of the Omaha tribe.)\n\n Wa-stse\u00b4-e-do\u207f, Good-doctor. Son of O\u00b4-tha-ha-mo\u207f-i\u207f and\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Wa\u00b4-\u1e6dse-go\u207f-tha. (Meaning obscure.) Wa-xthi\u00b4-zhi says that the\n real name of this man is Mi\u00b4-ga-xe, Sun-maker.\n\n Wa-zha\u00b4-a-\u1e33i-p\u0323a, Met-the-Wa-zha\u00b4-zhe. Refers to the first\n meeting of the \u1e6csi\u00b4-zhu division with the Wa-zha\u00b4-zhe.\n\n We\u00b4-\u1e6dsi\u207f, War-club. Refers to the ceremonial war-club made by\n this gens. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 442-445.)\n Son of I\u207f\u00b4-do-\u1e33a-wa-da-i\u207f-ga.\n\n Xu-tha\u00b4-wa-\u1e33o\u207f-da, Mysterious-eagle. Son of Gia\u00b4-\u00e7o\u207f-ba of the\n P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Xu-tha\u00b4-wa-\u1e33o\u207f-da. Son of \u1e6cse-wa\u00b4-hiu and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Xu-tha\u00b4-wa-\u1e33o\u207f-da. Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the Wa-\u00e7a\u00b4-be\n gens.\n\n Xu-tha\u00b4-wa-\u1e33o\u207f-da. Son of O\u00b4-tha-ha-mo\u207f-i\u207f and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Xu-tha\u00b4-wa-\u1e33o\u207f-da. Son of Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f and Hi\u207f\u00b4-i-\u1e33i-a-bi.\n\n Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f, Eagle-plainly-seen.\n\n Zhi\u207f-ga\u00b4-wa-da-i\u207f-ga, Little-playful-one.\n\n\nFEMALE\n\n Do-ra Strike-ax. Daughter of Zhi\u207f-ga\u00b4-wa-da-i\u207f-ga.\n\n Lucy Ho\u207f\u00b4-ga-ha-bi. Daughter of Ho\u207f\u00b4-ga-ha-bi or Wa-xthi\u00b4.\n\n Mi\u00b4-gthe-do\u207f-wi\u207f, Sun-hawk-woman. (In the Tha\u00b4-\u1e6da-da gens of\n the Omaha tribe.)\n\n Mi\u00b4-gthe-do\u207f-wi\u207f. Daughter of \u1e6cse-wa\u00b4-hiu and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Mi\u00b4-gthe-do\u207f-wi\u207f. Daughter of Zhi\u207f-ga\u00b4-wa-da-i\u207f-ga.\n\n Mi\u00b4-gthe-do\u207f-wi\u207f. Daughter of O\u00b4-tha-ha-mo\u207f-i\u207f and\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Mi\u00b4-ho\u207f-ga, Sacred-sun. (Also used by the Omaha tribe.)\n Daughter of Gia-\u00e7o\u207f-ba of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Mi\u00b4-ho\u207f-ga. Wife of Do\u00b4-ba-mo\u207f-i\u207f of the Tho\u00b4-xe gens.\n\n Grace Miller. Daughter of Ho\u00b4-\u00e7a-zhi\u207f-e.\n\n Mo\u207f\u00b4-btho\u207f-ba, Corn-hill.\n\n Mo\u207f\u00b4-btho\u207f-ba. Wife of Mi-\u1e33a\u00b4-\u1e33\u2019e-zhi\u207f-ga of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Mo\u207f\u00b4-btho\u207f-ba. Daughter of Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f and Hi\u207f\u00b4-i-\u1e33i-a-bi.\n\n Wa-\u1e33\u2019o\u00b4-ga-hi-ge, Woman-chief. (Not Ni\u00b4-\u1e33i-e.) Daughter of\n Zhi\u207f-ga\u00b4-wa-da-i\u207f-ga.\n\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f. (Meaning obscure.) Daughter of\n \u00c7o\u207f-dse-u\u00b4-gthi\u207f and Mo\u207f-zho\u207f\u00b4-dsi-i-\u1e6da.\n\n Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be, God-who-appears. Refers to the rising\n sun.\n\n Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be. Wife of Mo\u207f\u00b4-xe-a-gthe of the Ho\u207f\u00b4-ga\n U-\u1e6da-no\u207f-dsi gens.\n\n Wa-\u1e33on\u00b4-da-hi-tho\u207f-be. Wife of Wa-thi\u00b4-gtho\u207f-thi\u207f-ge of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be. Wife of Mi-hi-the of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Wa-xthe\u00b4-tho\u207f-ba, Two-standards. Wife of Mi-\u1e33\u2019i\u207f\u00b4-wa-da-i\u207f-ga\n of the Mi-\u1e33\u2019i\u207f gens.\n\n Wa-xthe\u00b4-tho\u207f-ba. Wife of Ni\u00b4-\u1e33a-wa-zhi\u207f-\u1e6do\u207f-ga of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Wa-xthe\u00b4-tho\u207f-ba. Wife of \u1e6csi\u00b4-zhu-a-\u1e33i-p\u0323a of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Wa-xthe\u00b4-tho\u207f-ba. Wife of P\u0323o\u207f\u00b4-\u1e33a-wa-da-i\u207f-ga of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Wa-xthe\u00b4-tho\u207f-ba. Daughter of \u1e6cse-wa\u00b4-hiu and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Wa-xthe\u00b4-tho\u207f-ba. (Annie Kinney.)\n\n Wa-xthe\u00b4-tho\u207f-ba. Daughter of Ho\u207f\u00b4-ga-ga-bi or Wa-xthi\u00b4.\n\n Wa-xthe\u00b4-tho\u207f-ba. Daughter of O\u00b4-tha-ha-mo\u207f-i\u207f and\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Wa-xthe\u00b4-xtho-xtho-wi\u207f, Standard-woman.\n\n Wa-zha\u00b4-mi-\u1e6dse-xi, Wa-zha\u00b4-zhe-Mi-na-the-favorite. Daughter of\n Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f.\n\n Wa-zha\u00b4-zhe-wi\u207f, Wa-zha-zhe-woman. Daughter of\n Ni\u00b4-\u1e33a-i-\u00e7i-wa-the and \u1e32i\u00b4-o.\n\n Xu-tha\u00b4-da-wi\u207f, Good-eagle-woman. Wife of Wa-\u00e7e\u00b4-\u1e6do\u207f-zhi\u207f-ga of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of Hi\u207f-sha\u00b4-a-xthi or Zhi\u207f-ga\u00b4-ga-hi-ge of\n the I\u00b4-ba-\u1e6dse gens.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of P\u0323a\u00b4-zhi-hi of the Ho\u207f\u00b4-ga gens.\n\n\n\u00c7I^N\u00b4-DSE-A-GTHE (WEARERS-OF-LOCKS)\n\n\nMALE\n\n Mo\u207f-i\u207f\u00b4-\u1e33a-u-ga-hni. (Meaning obscure.) Son of U-ho\u207f\u00b4-ge-u-zho\u207f\n and Gia\u00b4-\u00e7o\u207f-ba.\n\n Ni-o\u207f\u00b4-ba-giu-e. (Meaning obscure.) Son of U-ho\u207f\u00b4-ge-u-zho\u207f and\n Gia\u00b4-\u00e7o\u207f-ba.\n\n U-ho\u207f\u00b4-ge-u-zho\u207f, Lies-at-the-end. Also Sho\u207f\u00b4-ge-thi-hi,\n Dog-scarer. Refers to the dog, one of the life symbols of the\n gens.\n\n Wa-hiu\u00b4-tha-zhu, Bone-gnawer. Refers to the habit of the dog.\n Son of U-ho\u207f\u00b4-ge-u-zho\u207f and Gia\u00b4-\u00e7o\u207f-ba.\n\n Wa-\u1e33o\u207f\u00b4-da-no\u207f-p\u0323a-i\u207f, The-god-who-is-feared. Refers to the\n constellation, Canis Major, the life symbol of this gens.\n\n\nFEMALE\n\n Wa-xthe\u00b4-tho\u207f-ba, Two-standards.\n\n Xu-tha\u00b4-da-wi\u207f, Good-eagle-woman. Daughter of U-ho\u207f\u00b4-ge-u-zho\u207f\n and Gia-\u00e7o\u207f-ba.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of Mo\u207f-i\u207f\u00b4-\u1e33a-mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n\n\u1e6cSI\u00b4-ZHU WA-SHTA-GE\n\nSpecial kinship terms and names of the first three sons and the first\nthree daughters in a family of the \u1e6csi\u00b4-zhu Wa-shta-ge gens, as given\nby Btho\u00b4-ga-hi-ge.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Wa-\u1e6dsi\u00b4-da. (Meaning obscure.)\n\n 2. Ksho\u207f\u00b4-ga. Ni\u00b4-wa-the, Life-giver. Refers to the office of\n the gens to give the word that a captive shall live and not be\n killed.\n\n 3. Ka\u00b4-zhi\u207f-ga. Mo\u207f\u00b4-\u00e7a-no\u207f-pa-i. (Meaning obscure.)\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Xi-tha\u00b4-da-wi\u207f, Good-eagle.\n\n 2. Wi\u00b4-he. Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi, Sacred-arrowshaft.\n\n 3. A-\u00e7in\u00b4-ga. Mo\u207f-zho\u207f\u00b4-dsi-i-\u1e6da. (Meaning obscure.)\n\n\nOTHER NAMES\n\n\nMALE\n\n A\u00b4-hiu-zhi\u207f-ga, Little-wings. Husband of E-no\u207f\u00b4-do\u207f-a-bi of the\n Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n A\u00b4-hiu-zhi\u207f-ga. Son of O-tho\u00b4-xa-wa-the and Xu-tha\u00b4-da-wi\u207f.\n\n Btho\u00b4-ga-hi-ge, Chief-of-all. Refers to the sacred character\n of the position of the hereditary chief chosen from this\n gens to represent the \u1e6csi\u00b4-zhu tribal division. Husband of\n Wa\u00b4-dsi-u-hi-zhi of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Ga-hi\u00b4-ge-\u1e6do\u207f, Standing-chief. Refers to the position of the\n hereditary chief of the \u1e6csi\u00b4-zhu tribal division.\n\n Ga-hi\u00b4-ge-\u1e6do\u207f. Son of Mi-da\u00b4-i\u207f-ga and Do\u207f\u00b4-a-bi.\n\n Ga-hi\u00b4-ge-\u1e6do\u207f. Son of P\u0323i-\u00e7i\u00b4 and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Ga-hi\u00b4-ge-\u1e6do\u207f-ga, Big-chief. Refers to the high position of the\n hereditary chief of the \u1e6csi\u00b4-zhu tribal division. Husband of\n I\u207f\u00b4-be-zho\u207f-\u1e33a-wi\u207f of the I\u00b4-ba-\u1e6dse gens.\n\n Gthe-do\u207f\u00b4-mo\u207f-\u00e7e, Iron-hawk. Husband of Mi\u00b4-\u1e6dse-xi of the Ho\u207f\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Gthe-do\u207f\u00b4-zhi\u207f-ga, Little-hawk. Son of Gthe-do\u207f\u00b4-wi\u207f of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Gthe-mo\u207f\u00b4-zhi\u207f-ga. (Meaning obscure.) Young Claremore. Husband\n of Wa-xthe\u00b4-tho\u207f-ba of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Ha-xi\u207f-u\u00b4-mi-zhe. (Not a gentile name.) Husband of\n Ho\u207f-be\u00b4-do-\u1e33a of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Ho\u207f\u00b4-ba-tha-gthi\u207f, Peaceful-day. Refers to the office of the\n gens as Peacemaker. (Used in the I\u207f-shta\u00b4-\u00e7o\u207f-da gens of the\n Omaha tribe as a woman\u2019s name.) Son of Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f.\n\n Ho-wa\u00b4-\u00e7a-e. (Meaning obscure.) Husband of Ni\u00b4-\u1e33a-a-\u00e7a of the\n Tho\u00b4-xe gens.\n\n \u1e32a\u00b4-xe-tho\u207f-ba, Two-crows. The significance of this name is\n lost. (In the Ho\u207f\u00b4-ga gens of the Omaha tribe refers to the\n feathers of two crows used in making the staff of authority in\n the buffalo hunt.)\n\n Mi-da\u00b4-i\u207f-ga, Playful-sun. Refers to the sun as one of the\n symbols of this gens. Husband of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of the Mi-\u1e33\u2019i\u207f\n gens.\n\n Mi-da\u00b4-i\u207f-ga. Husband of Do\u207f\u00b4-a-bi of the Tho\u00b4-xe gens.\n\n Mo\u207f\u00b4-\u00e7a-no\u207f-p\u0323a-i\u207f, Dreaded-arrow-shaft. Son of\n P\u0323a-ho\u207f-gthe-ga-xthi.\n\n Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f, Iron-necklace.\n\n Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f. Also \u1e6csi\u00b4-zhu-wa-da-i\u207f-ga, Playful \u1e6csi-zhu.\n Husband of Ho\u207f\u00b4-ga-wi\u207f of the O\u00b4-po\u207f gens.\n\n Mo\u207f\u00b4-ha-u-gthi\u207f, Sits-under-a-bank. Husband of Mi\u207f-chu\u00b4-xa-ge\n of the Ni\u00b4-\u1e33a-wa-\u1e33on-da-gi gens.\n\n Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da, Watches-over-the-land. Husband of\n Ho\u207f-be\u00b4-do-\u1e33a of the P\u0323o\u207f\u00b4-\u1e33a-wa-shta-ge gens.\n\n Mo\u207f-sho\u207f-a\u00b4-shi\u207f-e, Travels-over-the-land. Son of Ga-hi\u00b4-ge-to\u207f\n and I\u207f\u00b4-be zho\u207f-\u1e33a-wi\u207f.\n\n Mo\u207f-to\u00b4-e. The-earth.\n\n Ni\u00b4-wa-the, Giver-of-life. Refers to the authority of this gens\n to permit captives to live.\n\n Ni\u00b4-wa-the. Son of Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Ni\u00b4-wa-the. Son of Gthe-mo\u207f\u00b4-zhi\u207f-ga and Wa-xthe\u00b4-tho\u207f-ba.\n\n Ni\u00b4-wa-the. Husband of I\u207f\u00b4-be-zho\u207f-ka of the I\u00b4-ba-\u1e6dse gens.\n\n Ni\u00b4-wa-the. Son of O-tho\u00b4-xa-wa-the and Xu-tha\u00b4-da-wi\u207f.\n\n No\u207f-be\u00b4-\u00e7i, Yellow-hands. Refers to the yellow feet of\n the eagle, one of the life symbols of this gens. Son of\n Btho-ga-hi-ge.\n\n No\u207f-be\u00b4-\u00e7i. Son of Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da and Ho\u207f-be\u00b4-do-\u1e33a.\n\n No\u207f-be\u00b4-\u00e7i. Son of Ha-xi\u207f-u\u00b4-mi-zhe and Ho\u207f-be\u00b4-do-\u1e33a.\n\n O-\u1e33i\u00b4-\u00e7a. (Meaning obscure.) Husband of Mi\u00b4-tse-xi-ho\u207f-ga of\n the Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi gens.\n\n O-pa\u00b4-sho-e. (Meaning obscure.) Husband of Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e of\n the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n O-tho\u00b4-xa-wa-the. (Meaning obscure.) Husband of Xu-tha\u00b4-da-wi\u207f\n of the Mi-\u1e33\u2019i\u207f gens.\n\n P\u0323a\u00b4-ba-wa-xo\u207f, Head-cutter. Refers to the custom of\n cutting off the heads of the enemy. Son of O-pa\u00b4-sho-e and\n Wa-\u1e6do\u207fi\u00b4-\u00e7a-e.\n\n P\u0323a\u00b4-ba-wa-xo\u207f. Son of Ni-\u1e33a\u00b4-shi-e of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga\n gens.\n\n P\u0323a\u00b4-ba-wa-xo\u207f. Son of Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f.\n\n P\u0323a\u00b4-ba-wa-xo\u207f. Son of P\u0323i-\u00e7i\u00b4 and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n P\u0323a\u00b4-ba-wa-xo\u207f. Son of Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da and Ho\u207f-be\u00b4-do-\u1e33a.\n\n P\u0323a\u00b4-ba-wa-xo\u207f. Son of Wa-\u00e7e\u00b4-\u1e6do\u207f-zhi\u207f-ga. (Louis Pryor.)\n\n P\u0323a\u00b4-ba-wa-xo\u207f. Son of Gthe-do\u207f\u00b4-mo\u207f-\u00e7e and Mi\u00b4-\u1e6dse-xi.\n\n P\u0323a-hiu\u00b4-\u00e7ka, White-hair. (In the Ho\u207f\u00b4-ga gens of the Omaha\n tribe and refers to the sacred white buffalo.) Husband of\n Mi\u00b4-do\u207f-a-bi of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n P\u0323i\u00b4-\u00e7i\u00b4, Acorn-of-the-red-oak. Refers to the mythical story\n of the eagle causing the acorns to drop down in showers as he\n alighted on a red oak when he came down from the sky. Husband\n of \u00c7o\u207f-\u00e7i\u00b4-gthe of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Sho\u207f\u00b4-ge-mo\u207f-i\u207f, Walking-dog. (War name.) This man belonged\n to the Ba\u00b4-po subgens of the \u1e6csi\u00b4-zhu Wa-shta-ge gens. This\n subgens had the office of making the stem for the peace pipe.\n The stem was made from the elder tree, which was called\n ba-po, popper, because boys made popguns out of this tree.\n Ba\u00b4-po-zhi\u207f-ga, Little-ba-po, is one of the child names of this\n gens. Husband of Wa-\u1e6dse\u00b4-wi\u207f of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Tho\u207f-ba\u00b4-zhi. (Meaning obscure.) Son of Tho\u207f\u00b4-dse-wa-hi.\n\n Tho\u207f\u00b4-dse-wa-hi, Bone-heart.\n\n \u1e6co\u207f\u00b4-wo\u207f-ga-xe, Village-maker. (In Mo\u207f-i\u207f-\u1e33a-ga-xe gens of the\n Omaha tribe.) Husband of \u00c7o\u207f-\u00e7i\u00b4-gthe of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga\n gens.\n\n \u1e6co\u207f-wo\u207f\u00b4-i-hi, Arrives-at-the-village. Son of Ni\u00b4-wa-the.\n\n \u1e6co\u207f-wo\u207f\u00b4-i-hi. Husband of \u1e6cse-\u00e7o\u207f\u00b4-wi\u207f of the Tho\u00b4-xe gens.\n\n \u1e6co\u00b4-thi-xtho-dse, Potato-peeler. Husband of P\u0323a\u00b4-xpi-\u00e7o\u207f-dse of\n the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n \u1e6cs\u2019e-mo\u207f\u00b4-i\u207f, Walks-in-death. Son of Wa-thi\u00b4-gtho\u207f-thi\u207f-ge.\n\n \u1e6csi\u00b4-zhu-ga-hi-ge, \u1e6csi-zhu-chief. Son of Wa-\u00e7e\u00b4-\u1e6do\u207f-zhi\u207f-ga and\n Xu-tha-da-wi\u207f.\n\n \u1e6csi\u00b4-zhu\u207f-ho\u207f-ga, Sacred-\u1e6csi-zhu. Refers to the sacred\n character of the office of the gens. Husband of\n Gthe-do\u207f\u00b4-\u00e7o\u207f-wi\u207f of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n \u1e6csi\u00b4-zhu-zhi\u207f-ga, Young-\u1e6csi-zhu. Husband of \u1e6cse\u00b4-mi-\u1e6dse-xi of\n the Tho\u00b4-xe gens.\n\n \u1e6csi\u00b4-zhu-zhi\u207f-ga. Husband of Xu-tha\u00b4-da-wi\u207f of the Ho\u207f\u00b4-ga gens.\n\n Wa-\u00e7e\u00b4-\u1e6do\u207f-zhi\u207f-ga. (Meaning obscure.) Husband of\n Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Wa-\u00e7e\u00b4-\u1e6do\u207f-zhi\u207f-ga. (Louis Pryor.)\n\n Wa-\u1e33o\u207f\u00b4-da-i-e, One-who-saw-wa-\u1e33o\u207f-da. Son of\n Wa-thi\u00b4-gtho\u207f-thi\u207f-ge.\n\n Wa-\u1e33o\u207f\u00b4-da-i-e. Son of P\u0323i-\u00e7i\u00b4 and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Wa-\u1e33o\u207f\u00b4-da-i-e. Son of Mo\u207f-zho-a\u00b4-\u1e33i-da and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Wa-\u1e33o\u207f\u00b4-da-i-e. Son of Mi-da\u00b4-i\u207f-ga and Do\u207f\u00b4-a-bi.\n\n Wa-\u1e33o\u207f\u00b4-da-i-e. Son of O-tho\u00b4-xa-wa-the and Xu-tha\u00b4-da-wi\u207f.\n\n Wa-ni\u00b4-e-to\u207f, Giver-of-life. Refers to the office of this gens\n as a peace-maker. Son of Mi-da\u00b4-i\u207f-ga and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Wa-ni\u00b4-e-\u1e6do\u207f. Son of Gthe-do\u207f\u00b4-wi\u207f of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi\n gens.\n\n Wa-ni\u00b4-e-\u1e6do\u207f. Son of Ha-xi\u207f-u\u00b4-mi-zhe and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Wa-ni\u00b4-e-\u1e6do\u207f. Husband of Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Wa-stse\u00b4-e-do\u207f, Good-doctor. Refers to the practice of the\n people of bringing their sick to some member of this gens\n to be fed ceremonially so that they may get well. Son of\n P\u0323a-ho\u207f\u00b4-gthe-ga-xthi and Xu-tha\u00b4-da-wi\u207f.\n\n Wa-stse\u00b4-e-do\u207f. Son of A-hiu\u00b4-zhi\u207f-e and E-no\u207f\u00b4-do\u207f-a-bi.\n\n Wa-stse\u00b4-e-do\u207f. Son of Btho\u00b4-ga-hi-ge.\n\n Wa-stse\u00b4-e-do\u207f. Husband of Wa-xthe\u00b4-tho\u207f-ba of the \u1e6csi\u00b4-zhu\n Wa-no\u207f gens.\n\n Wa-stse\u00b4-e-do\u207f. Son of \u1e6csi\u00b4-zhu-ho\u207f-ga.\n\n Wa-stse\u00b4-e-do\u207f. Son of Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Wa-stse\u00b4-e-do\u207f. Son of No\u207f-be\u00b4-\u00e7i and Wa-zha\u00b4-zhe-mi-\u1e6dse-xi.\n\n Wa-stse\u00b4-e-do\u207f. Son of Ha-xi\u207f-u\u00b4-mi-zhe and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Wa-stse\u00b4-e-do\u207f. Son of \u1e6co\u00b4-thi-xtho-dse and P\u0323a\u00b4-xpi-co\u207f-dse.\n\n Wa-stse\u00b4-e-do\u207f. Son of Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f and Ho\u207f\u00b4-ga-wi\u207f.\n\n Wa-thi\u00b4-gtho\u207f-thi\u207f-ge, No-mind. (Not Ni-\u1e33i-e.) (In\n Mo\u207f\u00b4-thi\u207f-\u1e33a-ga-xe gens of the Omaha tribe.) Also\n Ha\u00b4-ba-zhu-dse, Red-corn, a name which refers to a life symbol\n of the gens. Husband of Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be of the \u1e6csi\u00b4-zhu\n Wa-no\u207f gens.\n\n Wa\u00b4-thu-xa-ge, Clutches-them-till-they-cry. Refers to the\n attack of the eagle on its prey. Husband of Xu-tha\u00b4-mi-\u1e6dse-xi\n of the Ho\u207f\u00b4-ga gens.\n\n Wa-zhi\u207f\u00b4-ga-\u00e7a-be, Black-bird. (In the Mo\u207f-i\u207f\u00b4-\u1e33a-ga-xe gens of\n the Omaha tribe.) Husband of Do\u207f\u00b4-a-bi of the Tho\u00b4-xe gens.\n\n Wa-zhi\u207f\u00b4-ga-hi\u207f, Bird-feathers. Refers to the eagle, one of the\n life symbols of the gens. Son of Sho\u207f\u00b4-ge-mo\u207f-i\u207f.\n\n Xu-tha\u00b4-\u1e6ds\u2019a-ge, Aged-eagle. Refers to the eagle as a symbol of\n long life. Son of \u1e6csi-zhu-ho\u207f-ga and Gthe-do\u207f\u00b4-\u00e7o\u207f-wi\u207f.\n\n Xu-tha\u00b4-\u1e6ds\u2019a-ge. Son of Gthe-do\u207f\u00b4-wi\u207f of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Xu-tha\u00b4-zhu-dse, Red eagle. Refers to the life symbol of the\n gens.\n\n Xu-tha\u00b4-zhu-dse. Son of P\u0323i-\u00e7i\u00b4 and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Xu-tha\u00b4-zhu-dse. Husband of Ho\u207f\u00b4-ga-wi\u207f of the I\u00b4-ba-\u1e6dse gens.\n\n\nFEMALE\n\n Mary Cox. Daughter of A-hiu\u00b4-zhi\u207f-e and E-no\u207f\u00b4-do\u207f-a-bi.\n\n E-no\u207f\u00b4-do\u207f-a-bi, One-only-seen-by-all. Refers to the sun, one\n of the life symbols of the gens. Daughter of \u1e6csi\u00b4-zhu-ho\u207f-ga\n and Gthe-do\u207f\u00b4-\u00e7o\u207f-wi\u207f.\n\n E-no\u207f\u00b4-do\u207f-a-bi. Daughter of No\u207f-be\u00b4-\u00e7i and\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi.\n\n E-no\u207f\u00b4-do\u207f-a-bi. Daughter of Gthe-do\u207f\u00b4-mo\u207f-\u00e7e and Mi\u00b4-\u1e6dse-xi.\n\n E-no\u207f\u00b4-do\u207f-a-bi. Daughter of O-tho\u00b4-xa-wa-the and\n Xu-tha\u00b4-da-wi\u207f.\n\n Gthe-do\u207f\u00b4-wi\u207f, Hawk-woman. (Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi name.) Daughter\n of P\u0323a\u00b4-hiu-\u00e7ka and Mi\u00b4-do\u207f-a-bi. (In Mo\u207f\u00b4-thi\u207f-\u1e33a-ga-xe gens\n of the Omaha tribe.)\n\n Gthe-do\u207f\u00b4-wi\u207f. Daughter of Ni\u00b4-\u1e33a-zhu-e of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Hi\u00b4-ga-mo\u207f-ge, Eagle-down. Refers to the use of the eagle down\n in the tribal ceremonies.\n\n Hi\u00b4-ga-mo\u207f-ge. Daughter of Mi-da\u00b4-i\u207f-ga and Do\u207f\u00b4-a-bi.\n\n Hi\u00b4-ga-mo\u207f-ge. Daughter of O-tho\u00b4-xa-wa-the and Xu-tha\u00b4-da-wi\u207f.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi, Eagle-down. Refers to the eagle, a symbol of\n long life. Wife of Gthi\u00b4-kshe of the Mi-\u1e33\u2019i\u207f gens.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Daughter of Mi-da\u00b4-i\u207f-ga and Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Granddaughter of Wa-\u1e33o\u207f\u00b4-da-hi-o\u207f-be, wife of\n Mo\u207f-xe-a-gthe.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Daughter of \u1e6csi\u00b4-zhu-ho\u207f-ga and\n Gthe-do\u207f\u00b4-\u00e7o\u207f-wi\u207f.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Wife of \u1e6cse-do\u00b4-a-\u1e6do\u207f-ga of the Tho\u00b4-xe gens.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Daughter of Mi-da-i\u207f-ga and Do\u207f\u00b4-a-bi.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Wife of Wa-\u1e33o\u207f\u00b4-da-\u1e6dsi-e of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Hi\u207f\u00b4-i-\u1e33i-a-bi. Wife of Xu-tha\u00b4-wa-\u1e6do\u207f-i\u207f of the \u1e6csi\u00b4-zhu\n Wa-no\u207f gens.\n\n I\u00b4-ga-mo\u207f-ge, same as Hi\u00b4-ga-mo\u207f-ge. Daughter of P\u0323a-hiu\u00b4-\u00e7ka\n and Mi\u00b4-do\u207f-a-bi.\n\n I\u00b4-ga-mo\u207f-ge. Wife of John Lookout of the Ho\u207f\u00b4-ga gens.\n\n I\u00b4-ni-a-bi, Protector. Refers to the duty of this gens to\n protect those who flee to the house of refuge, in the keeping\n of this gens, for protection. Daughter of P\u0323a-ho\u207f\u00b4-ga-ga-xthi\n and Xu-tha\u00b4-da-wi\u207f.\n\n I\u00b4-ni-a-bi, Annie Daniels.\n\n I\u00b4-ni-a-bi. Daughter of Btho\u00b4-ga-hi-ge.\n\n I\u00b4-ni-a-bi. Daughter of Mi-da\u00b4-i\u207f-ga and Do\u207f\u00b4-a-bi.\n\n I\u00b4-ni-a-bi. Wife of A\u00b4-hiu-\u00e7ka of the Ho\u207f\u00b4-ga gens.\n\n I\u00b4-ni-a-bi. Daughter of Xu-tha\u00b4-zhu-dse and Ho\u207f\u00b4-ga-wi\u207f.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi, Sacred-arrow-shaft. Wife of Mo\u207f-shi-\u1e6da-mo\u207f-i\u207f.\n (This is an I\u207f-gtho\u207f\u00b4-ga name.)\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Wife of Wa-sho\u00b4-she of the Ho\u207f\u00b4-ga gens.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Wife of Gi\u00b4-thi-\u1e33o\u207f-bi of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Daughter of Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Wife of Ho\u207f\u00b4-mo\u207f-\u00e7a of the O\u00b4-po\u207f gens.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Wife of O-tha\u00b4-ha-mo\u207f-i\u207f of the \u1e6csi\u00b4-zhu Wa-no\u207f\n gens.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Daughter of O-\u1e33i\u00b4-\u00e7a and Mi-\u1e6dse\u00b4-xi-ho\u207f-ga.\n\n Mo\u207f\u00b4-zho\u207f-dsi-i-\u1e6da. Born-on-the-earth. Daughter of P\u0323i-\u00e7i\u00b4 and\n \u00c7o\u207f-\u00e7i-gthe.\n\n Mo\u207f-zho\u207f\u00b4-dsi-i-\u1e6da. Daughter of Wa-\u00e7e\u00b4-\u1e6do\u207f-zhi\u207f-ga and\n Xu-tha\u00b4-da-wi\u207f.\n\n Mo\u207f-zho\u207f\u00b4-dsi-i-\u1e6da. Wife of Wa-zhi\u207f\u00b4-wa-xa of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge.\n\n Mo\u207f-zho\u207f\u00b4-dsi-i-\u1e6da. Wife of \u00c7o\u207f-dse-u\u00b4-gthi\u207f or We\u00b4-i\u207f-ga-xe.\n\n P\u0323a-hiu\u00b4-thi-sho\u207f. (Meaning obscure.) Daughter of\n Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da.\n\n Wa-\u00e7a\u00b4-a-ba. (Meaning obscure.) Daughter of Mo\u207f\u00b4-\u00e7e-no\u207f-p\u2019i\u207f.\n\n Wa-\u00e7a\u00b4-be-wi\u207f, Black-bear-woman. Daughter of No\u207f-be\u00b4-\u00e7i and\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi.\n\n Wa-k\u2019o\u00b4-ga-hi-ge, Woman-chief. (Not a gentile name.)\n\n Wa-k\u2019o\u00b4-ga-hi-ge. Wife of Xu-tha\u00b4-xtsi of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Daisy Ware. Daughter of Ha-xi\u207f-u\u00b4-mi-zhe and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Wa-zha\u00b4-xe-i\u207f (Meaning obscure.) Wife of \u1e6cse-do\u00b4-ga-i\u207f-dse of\n the \u1e6cse-do\u00b4-ga-i\u207f-dse gens.\n\n Wa-zha\u00b4-xe-i\u207f. Wife of Mi\u00b4-she-\u1e6dsi-the of the Ho\u207f\u00b4-ga gens.\n\n Xu-tha\u00b4-da-wi\u207f, Good-eagle-woman. Daughter of P\u0323a-hiu\u00b4-\u00e7ka and\n Mi\u00b4-do\u207f-a-bi.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of \u00c7o\u207f-dse\u00b4-\u1e33o\u207f-ha of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of Wa-xthi\u00b4-zhi of the I\u207f-gtho\u207f\u00b4-ga gens.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of No\u207f\u00b4-\u1e33a-\u1e6do-ho of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens. (Daughter of Sho\u207f\u00b4-ge-mo\u207f-i\u207f.)\n\n Xu-tha\u00b4-da-wi\u207f. Wife of P\u0323o\u207f\u00b4-\u1e33a-zhi\u207f-ga of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Ho-wa\u00b4-\u00e7a-e and Ni\u00b4-\u1e33a-a-\u00e7a.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of \u1e6co\u207f\u00b4-wo\u207f-ga-xe and \u00c7o\u207f-\u00e7i\u00b4-gthe.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of No\u207f\u00b4-\u1e33o\u207f-\u00e7e-wi\u207f of the Ho\u207f\u00b4-ga gens.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Ni\u00b4-wa-the.\n\n Xu-tha\u00b4-da-wi\u207f, Augustine Crow.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of Ni\u00b4-\u1e33a-wa-da-i\u207f-ga of the Mi-\u1e33\u2019i\u207f\u00b4 gens.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Mo\u207f-zho\u207f-a\u00b4-\u1e33i-da and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Mi-da\u00b4-i\u207f-ga and Do\u207f\u00b4-a-bi.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Ha-xi\u207f-u\u00b4-mi-zhe and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Wa-ni\u00b4-e-\u1e6do\u207f and Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of Ni\u00b4-wa-the and I\u207f\u00b4-be-zho\u207f-\u1e33a.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of \u1e32o\u00b4-zhi-\u00e7i-gthe of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of Thon\u00b4-dse-\u1e6do\u207f-ga of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of \u1e6co\u00b4-thi-xtho-dse and\n P\u0323a\u00b4-xpi-\u00e7o\u207f-dse.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of Ga-hi\u00b4-ge-no\u207f-zhi\u207f of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of A\u00b4-\u1e33i-da-zhi\u207f-ga of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n\n\u1e6cSE-DO\u00b4-GA I\u207f-DSE GENS\n\n\nMALE\n\n Ho\u207f\u00b4-ga-ha-bi, Taken-for-a-Ho\u207f\u00b4-ga. Refers to a mythical story\n in which it is said that the Wa-zha\u00b4-zhe mistook the \u1e6csi\u00b4-zhu\n for the Ho\u207f\u00b4-ga on their first meeting.\n\n Ho\u207f\u00b4-ga-ha-bi. Son of \u1e6cse-do\u00b4-ga-i\u207f-dse and Wa-zha\u00b4-xe-i\u207f.\n\n \u1e6cse-do\u00b4-ga-i\u207f-dse, Buffalo-bull-face. Refers to the description\n given by the tribal messenger of the first buffalo he found.\n Husband of Wa-zha\u00b4-xe-i\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n \u1e6cse-p\u0323a-u\u00b4-thi\u207f-ga, Holder-of-the-buffalo-head. Refers to the\n butchering of the first buffalo found.\n\n Wa\u00b4-\u1e33i-a-shke, Tied-together. Refers to the tying of two pieces\n of meat by the hunter for convenience of carrying.\n\n Wa-\u1e6do-ge\u00b4, Active. Husband of I\u00b4-ni-a-bi of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Wa-zha\u00b4-a-\u1e33i-p\u0323a, Met-the-Wa-zha\u00b4-zhe. Son of Wa-\u1e6do-ge\u00b4 and\n I\u00b4-ni-a-bi.\n\n Xu-tha\u00b4-wa-\u1e33o\u207f-da, Mysterious-eagle. Son of Ho\u207f-be\u00b4-do-\u1e33a of\n the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n\nFEMALE\n\n Gia\u00b4-\u00e7o\u207f-wi\u207f. (Meaning obscure.) Daughter of Ho\u207f-be\u00b4-do-\u1e33a of\n the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f, Good-eagle-woman. Daughter of Ho\u207f-be\u00b4-do-\u1e33a of\n the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f. Daughter of \u1e6cse-do\u00b4-ga-i\u207f-dse and Wa-zha\u00b4-xe-i\u207f.\n\n\n\u1e6cSE THO^N\u00b4-\u1e32A GENS\n\n(Only one of this gens survives)\n\n \u1e6cse\u00b4-mi-\u1e6dse-xi, Sacred-buffalo-woman. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens\n of the Omaha tribe.) Wife of Xu-tha\u00b4-p\u0323a of the Ho\u207f\u00b4-ga gens.\n\n\nMI-\u1e32\u2019I^N\u00b4 GENS\n\nSpecial kinship terms and personal names of the first three sons and\nthe first three daughters in a family of the Mi-\u1e33\u2019i\u207f\u00b4, Sun-carrier\ngens, as given by E-hiu\u00b4-gthe, a member of the gens.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Ho\u207f\u00b4-ga-ha-bi, Mistaken-for-a-Ho\u207f\u00b4-ga.\n\n 2. Ksho\u207f\u00b4-ga. Gthe-do\u207f\u00b4-ga-xe, Hawk-maker.\n\n 3. Ka\u00b4-zhi\u207f-ga. Mi\u00b4-hi-the, Sun-down; also, Mi\u00b4-hi-the-zhi\u207f-ga,\n Little-sun-down.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Xu-tha\u00b4-da-wi\u207f, Good-eagle-woman.\n\n 2. Wi\u00b4-he. Mi\u00b4-do\u207f-a-bi, Sun-that-is-looked-at.\n\n 3. \u00c7i\u00b4-ge or A-\u00e7i\u207f-ga. Mi-\u1e33\u2019i\u207f\u00b4-wi\u207f, Mi-\u1e33\u2019i\u207f\u00b4-woman.\n\n\nOTHER NAMES\n\n\nMALE\n\n George. Son of Mi\u00b4-hi-the and Wa-\u1e33o\u207f\u00b4-da-tho\u207f-be.\n\n Gthe-do\u207f-a-xe, Hawk-maker.\n\n Gthe-do\u207f\u00b4-wa-\u1e33o\u207f, Mystery-hawk. Son of I\u00b4-\u1e6do\u207f-mo\u207f-i\u207f and\n Wa-\u1e6do\u207f-i\u00b4-\u00e7a-e.\n\n Gthi\u00b4-kshe, The returned. Refers to the new moon. Husband of\n Hi\u207f\u00b4-i-\u1e33i-a-bi of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ho\u207f\u00b4-ga-ha-bi, Mistaken-for-a-Ho\u207f\u00b4-ga.\n\n Ho\u207f\u00b4-ga-ha-bi. Son of Mi-\u1e33a\u00b4-\u1e33\u2019e-zhi\u207f-ga and Mo\u207f\u00b4-btho\u207f-ba.\n\n Ho\u207f\u00b4-ga-ha-bi. Son of Mi\u00b4-hi-the and Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be.\n\n Ho\u207f\u00b4-ga-ha-bi. Son of Mi-tho-\u1e6do\u207f\u00b4-mo\u207f-i\u207f-zhi\u207f-ga and\n P\u0323a-hiu\u00b4-e-\u00e7e.\n\n Ho\u207f\u00b4-i-\u1e33a-zhi. (Meaning obscure.) Son of Mi-\u1e33a\u00b4-\u1e33\u2019e-zhi\u207f-ga and\n Mo\u207f\u00b4-btho\u207f-ba.\n\n I\u00b4-gi-a-ba-zhi, Lost. Refers to the waning of the moon. Son of\n I\u00b4-\u1e6do\u207f-mo\u207f-i\u207f and Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e.\n\n I\u00b4-\u1e6do\u207f-mo\u207f-i\u207f. (Meaning obscure.) Husband of Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e of\n the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n John. Son of Mi\u00b4-hi-the and Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be.\n\n Mi\u00b4-hi-the, Sunset. Refers to the sun, one of the life symbols\n of this gens. Husband of Wa-\u1e33o\u207f\u00b4-da-hi-tho\u207f-be of the \u1e6csi\u00b4-zhu\n Wa-no\u207f gens.\n\n Mi-\u1e33a\u00b4-\u1e33\u2019e-zhi\u207f-ga, Little-star. Husband of Mo\u207f\u00b4-btho\u207f-ba of\n the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Mi-\u1e33\u2019i\u207f\u00b4-wa-da-i\u207f-ga, Playful-Mi-\u1e33\u2019i\u207f. Husband of\n Wa-xthe\u00b4-tho\u207f-ba of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Mi-\u1e33\u2019i\u207f\u00b4-wa-da-i\u207f-ga. Also E-hiu-gthe, Elm-creek, given to him\n in honor of his father, who was killed in battle on a creek\n by that name. Also Be-ga-xa-zhi, Never-beaten. Husband of\n Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Mi-tho-\u1e6do\u207f\u00b4-mo\u207f-i\u207f-zhi\u207f-ga, Young-mid-day. Refers to the sun,\n one of the life symbols of this gens. Husband of P\u0323a-hiu\u00b4-e-\u00e7e.\n\n \u1e6co\u207f\u00b4-i\u207f-kshe, Moon-returned-to-sight. Refers to the new moon.\n Son of Mi-\u1e33\u2019i\u207f-wa-da-i\u207f-ga and Wa-xthe-tho\u207f-ba.\n\n Wa-zha\u00b4-a-\u1e33i-p\u0323a, Met-the-Wa-zha\u00b4-zhe. Refers to the first\n meeting of the \u1e6csi\u00b4-zhu and the Wa-zha\u00b4-zhe divisions. Son of\n Mi-tho\u00b4-\u1e6do\u207f-mo\u207f-i\u207f and Wa-\u1e6do\u207f-i-\u00e7a-e.\n\n Wa-zhi\u207f-ga-tha-gthi\u207f, Good-bird.\n\n Wa\u00b4-zho\u207f-gi-the, Met-them-by-chance. (Hall Good.)\n\n Zho\u207f-i\u00b4-ni-tha, Clings-to-tree-for-safety. Also \u1e32a\u00b4-xe-a-gtho\u207f,\n Crow-head-dress.\n\n\nFEMALE\n\n Do\u207f\u00b4-a-bi, Looked-upon. Refers to the sun, one of the\n life symbols of the gens. Daughter of I\u00b4-\u1e6do\u207f-mo\u207f-i\u207f and\n Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e.\n\n Mi\u00b4-do\u207f-a-bi, Sun-looked-upon. Wife of P\u0323a-hiu\u00b4-\u00e7ka of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Mi\u00b4-do\u207f-a-bi. Daughter of Mi-\u1e33\u2019i\u207f\u00b4-wa-da-i\u207f-ga and\n Wa-xthe\u00b4-tho\u207f-ba.\n\n Mi\u00b4-ga-sho\u207f-i\u207f, Sun-that-travels. (In the Ho\u207f\u00b4-ga gens of the\n Omaha tribe.) Daughter of Mi-tho\u00b4-\u1e6do\u207f-mo\u207f-i\u207f and Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi, Sacred-arrow-shaft.\n\n Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi. Wife of Mi-da\u00b4-i\u207f-ga of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n Ni\u00b4-\u1e33a, Person. Wife of Kshi\u00b4-zhi of the Ho\u207f\u00b4-ga gens.\n\n Wa\u00b4-\u1e6dse-wi\u207f, Star-woman. (In the Tha\u00b4-\u1e6da-da gens of the Omaha\n tribe.) Wife of Sho\u207f-ge-mo\u207f-i\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-xthe\u00b4-tho\u207f-ba, Two-standards. Wife of Gthe-mo\u207f\u00b4-zhi\u207f-ga of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Xu-tha\u00b4-da-wi\u207f, Good-eagle-woman. Wife of Mo\u207f\u00b4-ge-\u00e7a-be of the\n O\u00b4-po\u207f gens.\n\n Xu-tha\u00b4-da-wi\u207f. Wife of I\u207f-shta\u00b4-mo\u207f-\u00e7e of the I\u207f-gtho\u207f\u00b4-ga\n gens.\n\n Xu-tha\u00b4-da-wi. Wife of O-tho\u00b4-xa-wa-the of the \u1e6csi\u00b4-zhu\n Wa-shta-ge.\n\n\nHO^N\u00b4 I-NI-\u1e32A-SHI-GA (NIGHT-PEOPLE)\n\nSpecial kinship terms and personal names of the first three sons and\nthe first three daughters in a family of the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga gens,\nas given by Ni\u00b4-\u1e33a-tho\u207f-ba, a member of the gens.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Ho\u207f\u00b4-mo\u207f-i\u207f, Moves-in-the-night.\n\n 2. Kshon\u00b4-ga. \u1e6csi\u00b4-zhu-u-thu-ha-ge,\n Last-in-the-order-of-the-\u1e6csi\u00b4-zhu.\n\n 3. Ka\u00b4-zhi\u207f-ga. Ho\u207f\u00b4ga-i-\u1e6da-zhi, Not-of-the-Ho\u207f\u00b4-ga. Also\n Ho\u207f\u00b4-ba-hiu, Day-comes.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite.\n\n 2. Wi\u00b4-he. Ho\u207f-wa\u00b4-k\u2019u, Night-woman.\n\n 3. \u00c7i\u00b4-ge or A-\u00e7i\u207f\u00b4-ga, E-no\u207f\u00b4-do\u207f-a-bi, Only-one-that-is-seen.\n\n\nOTHER NAMES\n\n\nMALE\n\n \u00c7i\u207f\u00b4-dse-thi\u207f-ge, No-tail. Refers to the red black bear, the\n symbol of the Black bear gens of the \u1e6csi\u00b4-zhu division. (Hayes\n Little-bear.)\n\n Ho\u207f\u00b4-ba-hiu, Day-comes. Refers to the passing of night, the\n life symbol of this gens. Husband of Ho\u207f-be\u00b4-do-\u1e33a of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Ho\u207f\u00b4-ba-hiu. Husband of \u00c7o\u207f-\u00e7i\u00b4-gthe of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge\n gens.\n\n Ho\u207f\u00b4-ga-a-\u1e33a-zhi. (Meaning obscure.) Son of\n Wa-zha\u00b4-zhe-mi-\u1e6dse-xi, wife of No\u207f-be-\u00e7i.\n\n Ho\u207f\u00b4-ga-a-\u1e33a-zhi. Son of Tho-\u1e6da-a-\u00e7a of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi\n gens, wife of \u1e32i\u00b4-mo\u207f-ho\u207f of the O\u00b4-po\u207f gens.\n\n Ho\u207f\u00b4-mo\u207f-i\u207f, Traveling-night. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the\n Omaha tribe.) Son of Ni\u00b4-\u1e33a-tho\u207f-ba.\n\n Ho\u207f\u00b4-mo\u207f-i\u207f. (Andrew Jackson.)\n\n Ni\u00b4-\u1e33a-a-\u1e33i-ba-no\u207f, Runs-to-meet-men. Also E\u00b4-zhi-ga-xthi,\n Slew-the-wrong-man. (War name.) Husband of Gthe-do\u207f\u00b4-wi\u207f-\u1e6dse-xi\n of the Ni-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n Ni\u00b4-\u1e33a-tho\u207f-ba, Two-men.\n\n P\u0323e\u00b4-dse-mo\u207f-i\u207f, Fire-walker. Refers to the finding of the red\n bear, the life symbol of this gens. He was found walking in\n the night, a light like that of fire shining from his breast.\n Husband of We\u00b4-tsi\u207f-thu-\u00e7a of the Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi gens.\n\n Sho\u00b4-dse, Smoke. Refers to the duty of this gens to\n light the ceremonial pipe. Son of Ni\u00b4-\u1e33a-a-\u1e33i-ba-no\u207f and\n Gthe-do\u207f-wi\u207f-\u1e6dse-xi.\n\n We\u00b4-\u00e7a-ba-zhi. (Meaning obscure.) Son of Ni\u00b4-\u1e33a-a-\u1e33i-ba-no\u207f and\n Gthe-do\u207f\u00b4-wi\u207f-\u1e6dse-xi.\n\n Xo\u207f\u00b4-dse-u-mo\u207f-i\u207f, Walks-among-cedars. Refers to the habit of\n the bears. Husband of Xu-tha\u00b4-wi\u207f of the Ho\u207f\u00b4-ga gens.\n\n\nFEMALE\n\n E-no\u207f\u00b4-a-bi, Only-one-seen-by-all. Refers to the sun. Wife of\n A-hiu-zhi\u207f-e of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Ho\u207f\u00b4-do\u207f-wa-\u1e33\u2019u, Woman-of-the-night.\n\n Mi-do\u207f\u00b4-be, Sees-the-sun. Daughter of Ni\u00b4-\u1e33a-a-\u1e33i-ba-no\u207f and\n Mi\u00b4-\u1e6dse-xi, Mi\u00b4-na-the-favorite. (In I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the\n Omaha tribe.) Wife of Tha-\u00e7iu\u00b4-e of the I\u00b4-ba-\u1e6dse gens.\n\n Mi\u00b4-\u1e6dse-xi. Wife of Gthe-do\u207f\u00b4-mo\u207f-\u00e7e of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n Mi\u00b4-\u1e6dse-xi. Daughter of Tho\u00b4-\u1e6da-a-\u00e7a of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi\n gens, wife of \u1e32i\u00b4-mo\u207f-ho\u207f of the O\u00b4-po\u207f gens.\n\n Mi\u00b4-\u1e6dse-xi. Wife of Thi-hi\u00b4-bi of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Ni\u00b4-\u1e33a-shi-\u1e6dsi-the. (Meaning obscure.) Wife of Chi-zhe\u00b4-wa-the\n of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Wa-\u00e7a\u00b4-be-wi\u207f, Black-bear-woman. Refers to the symbol of the\n Black Bear gens of the \u1e6csi\u00b4-zhu division. (Lucy H. Bangs.)\n\nThe following are special kinship terms and personal names of the first\nthree sons and the first three daughters in a family of this gens, as\ngiven by Ho\u207f\u00b4-mo\u207f-i\u207f, a member. This man told the following story of\nthe origin of this gens:\n\nWhen the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga, People of the Night, were made they had\nfire. They wandered about upon the earth, but saw no people. At the\nbeginning of day, when night had passed, they suddenly came upon the\n\u1e6csi\u00b4-zhu Wa-no\u207f, a warlike people. The Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga offered\ntheir services to these strangers, which were accepted. The \u1e6csi\u00b4-zhu\nWa-no\u207f gave to the Ho\u207f\u00b4 I-ni-\u1e33a-shi-ga the office of Sho\u00b4-\u1e33a, which\ncarried with it the duty of filling the ceremonial pipe and lighting it\nwith the mystic fire of the People of the Night.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Ho\u207f\u00b4-mo\u207f-i\u207f, Traveling-night.\n\n 2. Ksho\u207f\u00b4-ga\u00b4. Sho\u00b4-dse, Smoke. Referring to the sacred fire.\n\n 3. Ka\u00b4-zhi\u207f-ga. \u1e6ca-\u1e33o\u207f\u00b4-i\u207f-ge, No-sinews. The black bear are\n said to have no sinew.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Mi\u00b4-na-the-favorite.\n\n 2. Wa-\u00e7a\u00b4-be-wi\u207f, Black-bear-woman.\n\n 3. \u00c7i\u00b4-ge. E-no\u207f\u00b4-do\u207f-a-bi, Seen-by-all. All living creatures\n see the sun.\n\n\nOTHER NAMES\n\n\nMALE\n\n \u00c7i-gthe\u00b4-wa-thi-\u1e6da, Crosses-trail. The bear in his wanderings\n crosses the trails of other animals.\n\n \u00c7i-the\u00b4-dse-xo-dse, Gray-heels.\n\n Da\u00b4-\u1e33o\u207f-mo\u207f-i\u207f, Walks-as-in-fire-light.\n\n Ho\u207f\u00b4-ga-thi-\u1e33a-zhi. (Meaning obscure.)\n\n Ho\u207f-gthi\u00b4, Night-has-returned.\n\n Mo\u207f-\u1e33o\u207f\u00b4, Medicine.\n\n O-\u1e33o\u207f\u00b4-dsi-wa-shko\u207f, Struggles-by-himself. No one to help him\n fight.\n\n O-pa\u00b4-stse-dse, Long-body.\n\n P\u0323a-\u00e7i\u00b4, Brown-nose.\n\n Sha\u00b4-ge-btha-\u00e7ka, Flat-hands.\n\n Tho\u00b4-\u1e6do\u207f-gthi-no\u207f-zhi\u207f, Stands-upright.\n\n Wa-\u00e7a\u00b4-e-wa-\u1e33o\u207f-da-gi, Mysterious-bear.\n\n Wa-\u00e7a\u00b4-e-zhi\u207f-ga, Little-bear.\n\n Wa-shi\u207f\u00b4-shto\u207f-ga, Soft-fat.\n\n Wa-xa\u00b4-xa-do\u207f, Shaggy-hair.\n\n Xo\u00b4-ga-hi\u207f-e-go\u207f, Hair-like-badger\u2019s.\n\n\nFEMALE\n\n Ho\u207f-wa\u00b4-k\u2019u, Night-woman.\n\n Mi\u00b4-zho\u207f-\u00e7ka. (Meaning obscure.)\n\n Ni\u00b4-\u1e33a-shi-\u1e6dsi-the, Person-passes-by.\n\n Wa-xthe\u00b4-tho\u207f-ba, Two-standards.\n\n\nNI\u00b4-\u1e32A-WA-\u1e32O^N-DA-GI (MEN OF MYSTERY)\n\nSpecial kinship terms and personal names of the first three sons and\nfirst three daughters in a family of this gens. The thunder is the life\nsymbol of this gens.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. Gthe-do\u207f\u00b4-\u1e6dse-ga, New-hawk. Refers to the\n reconsecration of the hawk, the symbol of courage of the\n warrior. Also Gthe-do\u207f-xo-e, Gray-hawk. Refers to the grayish\n appearance of the hawk when it is painted afresh at a ceremony.\n\n 2. Ksho\u207f\u00b4-ga. Gthe-do\u207f\u00b4-\u00e7ka, White-hawk. Refers to the whitish\n appearance of the hawk when freshly painted.\n\n 3. \u1e32a\u00b4-zhi\u207f-ga. Ni-u\u207f\u00b4-\u1e6dsi-gthe, Rumbling-in-the-distance.\n Refers to the low rumbling of the thunder in an approaching\n storm. Also Hu\u00b4-\u1e6do\u207f-mo\u207f-i\u207f, Roars-as-he-comes.\n\n\nDAUGHTERS\n\n 1. Mi\u00b4-na. Gthe-do\u207f\u00b4-mi-\u1e6dse-ga, New-hawk-woman. Refers to the\n reconsecration of the symbolic hawk.\n\n 2. Wi\u00b4-he. Tho\u00b4-\u1e6da-a-\u00e7a. (Meaning obscure.)\n\n 3. \u00c7i\u00b4-ge. Gthe-do\u207f\u00b4-wi\u207f-zhi\u207f-ga, Little-hawk-woman. Refers to\n the smallest of the hawks.\n\n\nOTHER NAMES\n\n\nMALE\n\n A\u00b4-gthi-he-the, Returns-to-his-place. Refers to the returning\n of the symbolic hawk to its place after a ceremony.\n\n A\u00b4-\u1e33i-da-ga-hi-ge, Chief-protector. Title of one of the\n protectors of the chiefs.\n\n Ba\u00b4-\u00e7iu-\u1e6do\u207f-ga, Big-hail.\n\n \u00c7e\u00b4-\u00e7a-gi-da, Returns-trotting.\n\n Gthe-do\u207f\u00b4-\u00e7ka, White-hawk. (Ksho\u207f-ga name.) Son of\n No\u207f\u00b4-\u1e33a-\u1e6do-ho and Xu-tha\u00b4-da-wi\u207f of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n Gthe-do\u207f\u00b4-\u00e7ka. Husband of Mi\u00b4-ga-sho\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Gthe-do\u207f\u00b4-\u00e7ka. Son of Gthe-do\u207f\u00b4-\u00e7ka and Mi\u00b4-ga-sho\u207f-i\u207f.\n\n Gthe-do\u207f\u00b4-\u00e7ka. Son of We-\u1e6do\u207f\u00b4-ha-i\u207f-ga and Ho\u207f-be\u00b4-do-\u1e33a.\n\n Gthe-do\u207f\u00b4-\u00e7ka. Son of No\u207f\u00b4-p\u0323e-wa-the and Ho\u207f\u00b4-ga-wi\u207f.\n\n Gthe-do\u207f\u00b4-\u1e6dse-ga, New-hawk. (I\u207f-gtho\u207f\u00b4 name.)\n\n Gthe-do\u207f\u00b4-\u1e6dsi-e, Hawk-passing-by. Refers to a hawk attacking\n its prey. Son of \u1e6co\u207f\u00b4-wo\u207f-ga-she and Xu-tha\u00b4-da-wi\u207f.\n\n Gthi-no\u207f\u00b4-zhi\u207f, Returns-and-stands. Refers to the return of the\n war-hawk after a successful attack upon the enemy.\n\n \u1e32e-no\u207f\u00b4-xu-xe, Cracks-the-turtle-with-his-foot.\n\n \u1e32e\u00b4-tha-mo\u207f-i\u207f, Clear-day-approaching. Refers to the oncoming\n of the clear sky after a thunderstorm.\n\n \u1e32i-xi\u00b4-tha-ba-zhi, Self-confident. Refers to the warlike spirit\n of this gens.\n\n Mi-\u1e33a\u00b4-wa-da-i\u207f-ga, Playful-raccoon.\n\n Mi-\u1e33a\u00b4-zhi\u207f-ga, Little-raccoon.\n\n Mi-tsiu\u00b4-zhi\u207f-ga, Little-grizzly-bear.\n\n Mo\u207f-ge\u00b4-\u00e7i, Yellow-breast. A swallow. A bird that is closely\n associated with thunderstorms.\n\n Mo\u207f-xpi\u00b4-mo\u207f-i\u207f, Traveling-cloud. (In the I\u207f-shta\u00b4-\u00e7o\u207f-da gens\n of the Omaha tribe.)\n\n Ni-zhiu\u00b4-\u00e7a-ge, Violent-rain.\n\n Ni-zhiu\u00b4-mo\u207f-i\u207f, Traveling-rain.\n\n Ni-zhiu\u00b4-\u1e6do\u207f-ga, Big-rain.\n\n No\u207f\u00b4-\u1e33a-\u1e6do-ho, Blue-back. Refers to the sacred hawk whose back\n is painted blue. (In the I\u207f-gthe\u00b4-zhi-de gens of the Omaha\n tribe.) Also, Mi-\u1e33a\u00b4-zhi\u207f-ga. Refers to the raccoon-skin robe\n of this gens used in ceremonies. Husband of Xu-tha\u00b4-da-wi\u207f of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n No\u207f\u00b4-p\u0323e-wa-the, Fear-inspiring. Refers to the fear inspired\n by the thunder. (In the Tha\u00b4-\u1e6da-da gens of the Omaha tribe.)\n Husband of Ho\u207f-ga-wi\u207f of the O\u00b4-po\u207f gens.\n\n O-pa\u00b4-the-e. (Meaning obscure.) Saucy-calf thinks it is a valor\n name.\n\n P\u0323a-thi\u207f\u00b4-wa-xpa-thi\u207f, Poor-Pawnee. Refers to the killing of a\n half-starved Pawnee by an Osage.\n\n Pratt, Charles. Son of No\u207f\u00b4-p\u0323e-wa-the and Ho\u207f\u00b4-ga-wi\u207f.\n\n Sha\u00b4-wa-bi\u207f, Bloody-hands. Refers to the talons of a hawk.\n\n Shi-tho\u207f\u00b4-dse-we-tsi\u207f, Strikes-with-the-knee.\n\n \u1e6co\u207f\u00b4-wo\u207f-ga-she, Taker-of-towns. This man has the office of\n renewing of the sacred hawks. Husband of Xu-tha\u00b4-da-wi\u207f of the\n \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Wa-hiu\u00b4-ga-xthi, Strikes-the-bones. Valor name.\n\n Wa\u00b4-thu-da-\u00e7e, Crashing-sound. Refers to the thunder.\n\n We\u00b4-\u1e6do\u207f-ha-i\u207f-ge. (Meaning obscure.) Husband of Ho\u207f-be\u00b4-do-\u1e33a\n of the \u1e6ca\u00b4 I-ni-\u1e33a-shi-ga gens.\n\n Wa-xo\u00b4-be-zhi\u207f-ga, Little-shrine. Refers to the small portable\n shrine containing the hawk and other symbolic articles.\n\n Wa-zhi\u207f\u00b4-ni-\u1e33a, Bird-man.\n\n Xo\u00b4-\u1e33a, Initiator. (Not gentile name.) Husband of Gtho\u207f-zho\u207f-ba\n of the O\u00b4-po\u207f gens.\n\n Xo\u207f\u00b4-dse-u-mo\u207f-i\u207f, Dwell-among-the-cedars. The thunder and the\n lightning are said to live among the cedars.\n\n Xu-e\u00b4-gi-da, Comes-roaring. Refers to the coming of the storm\n with roaring winds.\n\n Xu-e\u00b4-no\u207f-zhi\u207f, Stands-soughing. Refers to the murmuring of the\n cedar tree as the wind passes through its branches.\n\n Zho\u207f\u00b4-ga-xthi, Tree-killer. Refers to the habit of the\n lightning of striking trees.\n\n Zho\u207f\u00b4-u-thi-stse-ge, Tree-splitter. Refers to the splitting of\n a tree by lightning.\n\n\nFEMALE\n\n Gthe-do\u207f\u00b4-\u00e7o\u207f-wi\u207f, White-hawk-woman. Refers to the white paint\n put upon some of the sacred hawks. Wife of \u1e6csi\u00b4-zhu-ho\u207f-ga of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Gthe-do\u207f\u00b4-mi-\u1e6dse-xi, Hawk-Mi-na-the-favorite.\n\n Gthe-do\u207f\u00b4-mi-\u1e6dse-xi. Wife of Zhi\u207f-ga\u00b4-wa-\u00e7a of the Ho\u207f\u00b4-ga gens.\n\n Gthe-do\u207f\u00b4-mi-\u1e6dse-xi. Wife of P\u0323i\u00b4-zhi-\u1e6do\u207f-ga of the Tho\u00b4-xe\n gens.\n\n Gthe-do\u207f\u00b4-mi-\u1e6dse-xi. Daughter of No\u207f\u00b4-p\u0323e-wa-the and\n Ho\u207f\u00b4-ga-wi\u207f.\n\n Gthe-do\u207f\u00b4-wi\u207f, Hawk-woman. Refers to the sacred hawks. (In the\n Mo\u207f\u00b4-thi\u207f-\u1e33a-ga-xe gens of the Omaha tribe.)\n\n Gthe-do\u207f\u00b4-wi\u207f-\u1e6dse-xi, Hawk-Mi-na-the favorite. (In the\n \u1e6ca-p\u0323a\u00b4 of the Omaha tribe.) Daughter of We-\u1e6do\u207f\u00b4-ha-i\u207f-ga and\n Ho\u207f-be\u00b4-do-\u1e33a.\n\n I\u2019\u207f\u00b4-sho\u207f-ba. (Meaning obscure.) Daughter of Mo\u207f\u00b4-\u00e7i-\u1e6dse-xi of\n the I\u207f-gtho\u207f\u00b4-ga gens.\n\n Mi\u207f-tsiu\u00b4-xa-ge. (Meaning obscure.) Wife of Mo\u207f-ha-u-gthi\u207f of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Tho-\u1e6da\u00b4-a-\u00e7a. (Meaning obscure.) (In the Tha\u00b4-\u1e6da-da gens of the\n Omaha tribe.) Daughter of Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Tho-\u1e6da\u00b4-\u1e6da-\u00e7a. Daughter of \u1e32i-xi\u00b4-tha-ba-zhi and Mi\u00b4-\u00e7o\u207f-i\u207f.\n\n Tho\u00b4-\u1e6da-a-\u00e7a. Wife of \u1e32i\u00b4-mo\u207f-ho\u207f of the O\u00b4-po\u207f gens.\n\n Wa\u00b4-dsi-u-hi-zhi. (Meaning obscure.) Wife of Btho\u00b4-ga-hi-ge of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Xo\u207f\u00b4-dse-wi\u207f, Cedar-woman. The cedar is a tree that is closely\n associated with thunder.\n\n Xo\u00b4-\u1e6da-wi\u207f, Blackbird-woman. The blackbird is one of the\n war symbols of the Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens. Daughter of\n Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n\nTHO\u00b4-XE GENS\n\nSpecial kinship terms and personal names of the first three sons and\nthe first three daughters in a family of the Tho\u00b4-xe gens, as given by\nSaucy-calf.\n\n\nSONS\n\n 1. I\u207f-gtho\u207f\u00b4. \u1e32o\u207f\u00b4-\u00e7e-wa-e. (Meaning obscure.)\n\n 2. Ksho\u207f\u00b4-ga. Hi\u207f-ba\u00b4-sda, Sheds-his-hair. Refers to the\n shedding of hair by the buffalo.\n\n 3. \u1e32a\u00b4-zhi\u207f-ga. \u1e6cse-zhi\u207f\u00b4-ho\u207f-ga, Sacred-calf.\n\n\nDAUGHTERS\n\n 1. Mina. Do\u207f\u00b4-a-bi, Gazed-upon. Also Tho\u00b4-xe-wi\u207f, Tho\u00b4-xe-woman.\n\n 2. Wi\u00b4-he. P\u0323a-hiu\u00b4-thi-sho\u207f, Shaggy-head.\n\n 3. \u00c7i\u00b4-ge, or A-\u00e7i\u207f\u00b4-ga. \u1e6cse-mi\u00b4-\u00e7i, Brown-buffalo-woman.\n Also Bo\u207f-gi\u00b4-da, The-lowing-herd. Also \u1e6cse-mi\u00b4-xtsi,\n Real-buffalo-woman.\n\n\nOTHER NAMES\n\n\nMALE\n\n A\u00b4-ga-ha-mo\u207f-i\u207f, Walks-outside. Refers to the bulls, that are\n in the habit of walking outside of the herd.\n\n A\u00b4-ga-zho\u207f, Bushy. Refers to the bushy hair on the front legs\n of the buffalo bull.\n\n A\u00b4-hi\u207f-u-ha-zhi-hi, Red-forelegs. Refers to the reddish-brown\n legs of the buffalo.\n\n \u00c7i-ha\u00b4, Soles. Refers to the footprints of the buffalo. (In the\n Tha\u00b4-\u1e6da-da gens of the Omaha tribe.)\n\n \u00c7i-ha\u00b4, Son of Tho\u00b4-xe-zhi\u207f-ga and Gia\u00b4-\u00e7o\u207f-ba.\n\n \u00c7i\u207f\u00b4-dse-\u00e7o-\u1e6da, Slender-tail. Refers to the slender tail of the\n buffalo.\n\n \u00c7i\u207f\u00b4-dse-wa-\u1e33o\u207f-da, Mystic-tail. Refers to the scalps attached\n to the tail of the sacred hawk.\n\n \u00c7i\u207f\u00b4-dse-wa-\u1e33o\u207f-da. Son of \u1e6cse\u00b4-\u00e7e-\u1e6do\u207f-ga and Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f.\n\n \u00c7i\u207f\u00b4-dse-wa-\u1e33o\u207f-da. Son of No\u207f\u00b4-ba-mo\u207f-thi\u207f and\n Xu-tha\u00b4-mi-\u1e6dse-xi.\n\n \u00c7i\u207f\u00b4-dse-wa-\u1e33o\u207f-da. Son of Mi\u00b4-ga-sho\u207f-i\u207f, wife of\n Mo\u207f\u00b4-zhi-\u00e7ka-\u1e33\u2019i\u207f-ga-xthi.\n\n \u00c7i\u207f\u00b4-dse-zhi\u207f-ga, Little-tail. Refers to the tail of the\n buffalo.\n\n \u00c7i\u00b4-\u1e6do\u207f-ga, Big-feet. Refers to the great size of the buffalo\u2019s\n feet. (In the Tha\u00b4-\u1e6da-da gens of the Omaha tribe.)\n\n Da\u00b4-ba-dsi\u207f, Swollen. Refers to the wounded buffalo found dead\n in a state of decomposition.\n\n Do\u00b4-ba-mo\u207f-thi\u207f, Walk-by-fours. Refers to the habit of the\n bulls of walking by fours. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the\n Omaha tribe.) Husband of Mi\u00b4-ho\u207f-ga of the \u1e6csi\u00b4-zhu Wa-no\u207f gens.\n\n Do\u00b4-ba-mo\u207f-thi\u207f. Son of Tho\u00b4-xe-zhi\u207f-ga and Gia\u00b4-\u00e7o\u207f-ba.\n\n Fletcher, Francis. Son of Tho\u00b4-xe-zhi\u207f-ga and Mi\u00b4-\u00e7o\u207f-e.\n\n Ga-dsi\u207f\u00b4-gthi-tho\u207f, Crosses. Refers to the hungry calf that\n runs in front of its mother to stop her. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be\n gens of the Omaha tribe.)\n\n Gthe-do\u207f\u00b4-stse-dse, Long-hawk. Refers to the long scalp locks\n attached to the sacred hawks. Son of Tho\u00b4-xe-zhi\u207f-ga and\n Gia\u00b4-\u00e7o\u207f-ba.\n\n He-ba\u00b4-\u1e6do\u207f-he, Stubby-horns. Refers to the old bull who had\n worn his horns down to stumps.\n\n Hiu\u00b4-gthe-\u1e6do\u207f-ga, Big-legs. Refers to the great size of the\n legs of the buffalo bull.\n\n Hi\u207f-\u00e7i\u00b4-mo\u207f-i\u207f, Brown-hair-walker. Refers to the brown color of\n the calf. Also \u00c7i-ha, Soles.\n\n I\u00b4-hi\u207f-u-ba-do\u207f, Pointed-beard. Refers to the beard of the\n buffalo.\n\n I\u00b4-shka-da-bi, Playful. Refers to the sport afforded the hunter\n by the herds of buffalo. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens of the Omaha\n tribe.)\n\n I-tha\u00b4-no\u207f-\u00e7a, Head-them-off. Refers to the heading off of the\n buffalo trying to escape the hunter.\n\n I\u00b4-wa-shko\u207f, Dependable. Valor name. A man returned from the\n warpath discouraged. On approaching the village he heard the\n Herald singing his praises. He went back, attacked the enemy,\n and won a big victory. Also Sho\u207f-ha-u-\u1e33i-p\u0323a-\u1e6dse, Wolf-robe.\n He thought a great deal of this robe, but when he attacked the\n enemy he threw it away and lost it. These two names the warrior\n won in this fight.\n\n \u1e32i-no\u207f\u00b4-do\u207f, Springs-forth. Valor name. Also \u1e6cse-mo\u207f\u00b4-gi-u-e.\n (Meaning obscure.) Son of Mi\u00b4-ho\u207f-ga of the \u1e6csi\u00b4-zhu Wa-no\u207f\n gens.\n\n Louis. Son of P\u0323a-\u00e7i\u00b4-do-ba and Mi\u00b4-\u00e7o\u207f-e.\n\n Mi\u207f\u00b4-dse-\u1e33o\u207f, Bow-string. The bow-string is made of buffalo\n sinew and is of great value to the hunter and warrior. Son of\n \u1e6cse-do\u00b4-a-\u1e6do\u207f-ga and Hi\u207f\u00b4-i-\u1e33i-a-bi.\n\n Mo\u207f-ga\u00b4-shu-dse or Mo\u207f-ga\u00b4-shu-e, Dust-makers. Refers to the\n dust raised by the herds of buffalo. Also P\u0323e\u00b4-zhe-u-tha-ha,\n Grass-clings-to-him. Husband of Wa-\u1e6do\u207f\u00b4-i-\u00e7a-e of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n Mo\u207f-i\u207f\u00b4-gthe-do\u207f, Walks-home. Son of \u1e6cse-do\u00b4-a-\u1e6do\u207f-ga and\n Hi\u207f-i-\u1e33i-a-bi.\n\n Mo\u207f-zho\u207f\u00b4-u-ga-sho\u207f, Wanderer. Refers to the buffalo that roams\n over the land.\n\n Ni-ga\u00b4-xu-e, Roaring-waters. Refers to the waters disturbed by\n a herd of buffalo crossing a stream. (In the I\u207f-\u1e33e\u00b4-\u00e7a-be gens\n of the Omaha tribe.)\n\n No\u207f-ba\u00b4-mo\u207f-thi\u207f, Two-walking. Refers to two buffalo walking\n side by side. (In the Tha\u00b4-\u1e6da-da gens of the Omaha tribe.)\n Husband of Xu-tha\u00b4-mi-\u1e6dse-xi of the Ho\u207f\u00b4-ga gens.\n\n No\u207f\u00b4-\u1e33a-a-ba-zha-\u1e6da, Straddles-the-back. Refers to the packing\n of the buffalo meat on the back of the horse by the hunter.\n\n No\u207f\u00b4-p\u0323e-wa-the, Fear-inspiring. This name is used by both this\n and the Ni-\u1e33a-wa-\u1e33o\u207f-da-gi gens. (In the Tha\u00b4-\u1e6da-da gens of the\n Omaha tribe.)\n\n No\u207f-zhi\u207f\u00b4-tsi-e, Rises-suddenly. Refers to the alertness of the\n buffalo.\n\n O\u207f\u00b4-be-\u00e7u-zhi\u207f-ga, Small-hips. Refers to the smallness of the\n hips of the buffalo.\n\n P\u0323a-\u00e7i-do-ba, Four-hills. Refers to the descent of a herd of\n buffalo from a hilltop in four lines. (In the \u1e32o\u207f\u00b4-\u00e7e gens of\n the Omaha tribe.) Husband of Wa-zha\u00b4-zhe-mi-\u1e6dse-xi of the \u1e6ca\u00b4\n I-ni-\u1e33a-shi-ga gens.\n\n P\u0323a-\u00e7i\u00b4-do-ba. Husband of Mi\u00b4-\u00e7o\u207f-e of the Ho\u207f\u00b4-ga gens.\n\n P\u0323a\u00b4-\u1e6da-hi\u207f-shku-e, Hairy-head. Refers to the hairy head of the\n buffalo.\n\n P\u0323e\u00b4-zhe-a-\u1e6dse, Grass-eater. Refers to the eating of grass by\n the buffalo.\n\n P\u0323i\u00b4-zhi-gthi-no\u207f-zhi\u207f, Returns-to-fight. Refers to the enraged\n bull standing to fight the hunter.\n\n P\u0323i\u00b4-zhi-\u1e6do\u207f-ga, Big-bad-one. Refers to the big bull that is\n always ready to fight. Husband of Gthe-do\u207f\u00b4-mi-\u1e6dse-xi of the\n Ni\u00b4-\u1e33a-wa-\u1e33o\u207f-da-gi gens.\n\n P\u0323i\u00b4-zhi-\u1e6do\u207f-ga, Husband of Mary of the O\u00b4-po\u207f gens.\n\n Sha\u00b4-be-no\u207f-zhi\u207f, Stands-dark. The lone buffalo standing still\n against the horizon. (In the Ho\u207f\u00b4-ga gens of the Omaha tribe.)\n\n The\u00b4-\u00e7e-xa-ga, Rough-tongue. The tongue of the buffalo is rough.\n\n Thi-xa\u00b4-ba-zhi, Not-chased. Refers to the little calf the\n hunter allows to escape.\n\n Thi-xa\u00b4-bi-a-\u1e33i-zhi\u207f, Thinks-himself-chased. Refers to the\n fleeing of a buffalo even when he is not pursued by the hunter.\n\n Tho\u207f\u00b4-dse-\u1e6do\u207f-ga, Big-heart.\n\n Tho\u00b4-xe-ga-hi-ge, Tho-xe-chief.\n\n Tho\u00b4-xe-wa-\u1e33o\u207f-da, The-mystic-Tho-xe.\n\n Tho\u00b4-xe-zhi\u207f-ga, Young-Tho-xe. Also Wa-\u1e6do\u207f\u00b4-i\u207f-\u1e33i-the,\n Comes-to-view. (A Mi-\u1e33\u2019i\u207f\u00b4 name.) Refers to the new moon.\n Husband of Mi\u00b4-\u00e7o\u207f-e of the Wa-\u00e7a\u00b4-be gens.\n\n Tho\u00b4-xe-zhi\u207f-ga. Husband of Gia\u00b4-\u00e7o\u207f-ba of the P\u0323o\u207f\u00b4-\u1e33a\n Wa-shta-ge gens.\n\n Tho\u00b4-xe-wa-da-i\u207f-ga, Mischievous-Tho-xe.\n\n \u1e6cse\u00b4-\u00e7e-\u1e6do\u207f-ga, Big-belly. Refers to the great size of the\n bull. Husband of Wa\u00b4-\u1e33o\u207f-\u00e7a-mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge\n gens.\n\n \u1e6cse-\u00e7i\u207f\u00b4-dse, Buffalo-tail. (The name of a gens in the Omaha\n tribe.)\n\n \u1e6cse-do\u00b4-a-mo\u207f-i\u207f, Walking-bull.\n\n \u1e6cse-do\u00b4-a-\u1e6do\u207f-ga, Big-bull. Husband of Hi\u207f\u00b4-i-\u1e33i-a-bi of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n \u1e6cse-do\u00b4-a-zhi\u207f-ga, Little-bull. (In the \u1e6cse-\u00e7i\u207f\u00b4-dse gens of\n the Omaha tribe.)\n\n \u1e6cse-do\u00b4-ga, Buffalo-bull. (In the Ho\u207f\u00b4-ga gens of the Omaha\n tribe.)\n\n \u1e6cse-mo\u207f\u00b4-gi-the. (Meaning obscure.)\n\n \u1e6cse-p\u0323a\u00b4-zhi\u207f-ga, Little-buffalo-head. Husband of\n Wa-\u00e7a\u00b4-be-wa-\u1e33\u2019u of the Wa-\u00e7a\u00b4-be gens.\n\n \u1e6cse\u00b4-thi-\u1e6dsi, Buffalo-ribs. (In the Tha\u00b4-\u1e6da-da gens of the\n Omaha tribe.)\n\n \u1e6cse-zhi\u207f\u00b4-ga-wa-da-i\u207f-ga, Playful-calf. Refers to the\n playfulness of the buffalo calf. Also Xa-ge\u00b4-wa-the,\n Makes-them-weep. (In the \u1e32o\u207f\u00b4-\u00e7e gens of the Omaha tribe.)\n\n U-ga\u00b4-ha-xpa, Bushy-head.\n\n U-\u1e33o\u207f\u00b4-dsi-no\u207f-zhi\u207f, Stands-alone. Refers to the solitary\n buffalo that stands alone, apart from the herd.\n\n U-mi\u00b4-zhe, Bedding. Refers to the use of the buffalo hide for\n bedding.\n\n U-\u1e33i\u00b4-p\u0323a-to\u207f, Rolls-himself. Refers to the rolling of the\n buffalo on the ground. (In the I\u207f-gthe\u00b4-zhi-de gens of the\n Omaha tribe.)\n\n U-tha\u00b4-ga-bi, Famed. Valor name.\n\n Wa-no\u207f\u00b4-ge, Stampede. Refers to the stampeding of a buffalo\n herd.\n\n Wa\u00b4-stse-ge, Strip-of-meat.\n\n Wa\u00b4-u-wi-\u00e7i, Jumper. Refers to the leaps of the buffalo when\n charging on the hunter.\n\n We\u00b4-zhi-u-gi-p\u0323i, Trench-full. Refers to the fullness of the\n fire trench used in jerking meat.\n\n\nFEMALE\n\n Bo\u207f-giu\u00b4-da, Lowing. Refers to the lowing of the herd as heard\n in the distance.\n\n Bo\u207f-giu\u00b4-da, same as above. Daughter of \u1e6cse-do\u00b4-a-\u1e6do\u207f-ga, this\n gens, and Hi\u207f\u00b4i-\u1e33i-a-bi of the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Bo\u207f-giu-da, same as above. Wife of \u1e32o\u207f\u00b4-\u00e7e-ho\u207f-ga of the\n Ho\u207f\u00b4-ga U-\u1e6da-no\u207f-dsi gens.\n\n Do\u207f\u00b4-a-bi, Gazed-upon. Name applied to first daughter.\n\n Do\u207f\u00b4-a-bi, same as above. Wife of Mi\u00b4-da-i\u207f-ga of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n Do\u207f\u00b4-a-bi, same as above. Wife of Wa-zhi\u207f\u00b4-ga-\u00e7a-be of the\n \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n I\u00b4-\u1e6do\u207f-mo\u207f-i\u207f, meaning uncertain. A Mi\u00b4\u1e33\u2019i\u207f name. Daughter of\n Tho\u00b4-xe-zhi\u207f-ga, this gens, and Mi\u00b4-\u00e7i\u207f-e of the Wa-\u00e7a\u00b4-be gens.\n\n I\u00b4-\u1e6do\u207f-wo\u207f-gtho\u207f-bi, One-for-whom-villages-are-built. Daughter\n of \u1e6cse-p\u0323a\u00b4-zhi\u207f-ga, this gens, and Wa-\u00e7a\u00b4-be wa-\u1e33\u2019o of the\n Wa-\u00e7a-be gens.\n\n \u1e32i\u00b4-o, wounded. Wife of Ni\u00b4-\u1e33a-i-\u00e7i-wa-the of the \u1e6csi\u00b4-zhu\n Wa-no\u207f gens.\n\n Ni\u00b4-\u1e33a-a-\u00e7a, meaning uncertain.\n\n Ni\u00b4-\u1e33a-a-\u00e7a, wife of Ho-wa\u00b4-\u00e7a-e of the \u1e6csi\u00b4-zhu Wa-shta-ge\n gens.\n\n Ni\u00b4-\u1e33o\u207f-a-\u00e7a, daughter of \u1e6cse-\u00e7e-\u1e6do\u207f-ga, this gens, and Wa\u00b4-\u1e33o\u207f\n mo\u207f-i\u207f of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n P\u0323a-hiu\u00b4-thi-sho\u207f, Shaggy-head. Name of second daughter in the\n gens.\n\n P\u0323a-hiu\u00b4-thi-sho\u207f, same as above. Daughter of P\u0323a-\u00e7i\u00b4-do-ba,\n this gens, and Mi\u00b4-\u00e7o\u207f-e of the Ho\u207f-ga gens.\n\n Tho\u00b4-xe-wi\u207f, Tho\u00b4-xe-woman.\n\n \u1e6cse-\u00e7o\u207f\u00b4-wi\u207f, White-buffalo-woman. Wife of To\u207f\u00b4-wo\u207f-i-hi of the\n \u1e6csi-zhu Wa-shta-ge gens. Appears in Ho\u207f\u00b4-ga gens of Omaha tribe.\n\n \u1e6cse-\u00e7o\u207f\u00b4-wi\u207f, same as above. Daughter of Tho\u00b4-xe-zhi\u207f-ga, this\n gens, and Gia\u00b4-\u00e7o\u207f-ba of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n \u1e6cse\u00b4-ho\u207f-ga-wi\u207f, Sacred-buffalo-woman. Daughter of\n \u1e6cse-do-a-\u1e6do\u207f-ga, this gens, and Hi\u207f\u00b4-i-\u1e33i-a-bi of the \u1e6csi\u00b4-zhu\n Wa-shta-ge gens.\n\n \u1e6cse-i\u00b4-\u1e33o\u207f-tha, meaning uncertain.\n\n \u1e6cse-mi\u00b4-\u00e7i, Brown-buffalo-woman. Name of third daughter in gens.\n\n \u1e6cse-mi\u00b4-\u00e7i, daughter of Hi\u207f-\u00e7i\u00b4-mo\u207f-i\u207f, this gens.\n\n \u1e6cse-mi\u00b4-\u00e7i, same as above. Daughter of Tho\u00b4-xe-zhi\u207f-ga, this\n gens, and Gia\u00b4-\u00e7o\u207f-ba of the P\u0323o\u207f\u00b4-\u1e33a Wa-shta-ge gens.\n\n \u1e6cse-wi\u00b4-ho\u207f-ga, Buffalo-sacred-cow. Wife of Ho\u207f\u00b4-ga-tha-ghti\u207f\n of the Ho\u207f\u00b4-ga gens.\n\n \u1e6cse-mi\u00b4-xtsi, Red-buffalo-woman. Wife of \u1e6csi\u00b4-zhu-zhi\u207f-ga of\n the \u1e6csi\u00b4-zhu Wa-shta-ge gens.\n\n Wa-shi\u207f-wi\u207f, Fat-woman. Daughter of P\u0323a-\u00e7i\u00b4-do-ba, this gens,\n and Mi-\u00e7o\u207f-e of the Ho\u207f\u00b4-ga gens.\n\n\n[Transcriber's Note:\n\nInconsistent spelling and hyphenation are as in the original.]","title":"The Osage tribe, two versions of the child-naming rite: (1928 N 43 / 1925-1926 (pages 23-164))","tradition":"myth-cosmogony","translated_text":null,"word_count":49719}