Читать книгу Omaha sociology (1884 N 03 / 1881-1882 (pages 205-370)) - James Owen Dorsey - Страница 10

There are no slaves; but there are several kinds of servants called wagáq¢aⁿ. In civil and religious affairs, the following are wagáq¢aⁿ. The two keepers of the Hañga sacred tents are the servants of the Hañga chief. (See above, § 295, etc.) One of these old men is always the servant of the other though they exchange places. (See § 151.) The keepers of the sacred pipes are the servants of the chiefs. (See §§ 17-19). The ₵atada Quʞa man is the servant of the keepers of the sacred tents. (See § 143.) Some of the Wasabe-hit`ajĭ men are servants of the Wejiⁿcte gens, acting as such in the sacred tent. (See §§ 23, 24.) Some of the Iñke-sabě men are the servants of the Hañga when they act as criers (see §§ 130, 136, etc.), and so is a [K]aⁿze man (§ 152). The wanace are the servants of the chiefs. The wag¢a or messengers acting as criers for a feast are the servants of the giver of the feast for the time being.

In military affairs, the following are servants: The men who act as wag¢a for the preliminary feast; the men who carry the baggage of the captains and wait on them; the bearer of the kettle; the bearers of the sacred bags when there is a large party; the special followers of each captain, including his lieutenant, the followers or warriors being about equally divided between the captains; and the wanace or policemen. (See War Customs, Chapter IX.)

Social classes are undifferentiated. Any man can win a name and rank in the state by becoming "wacuce," or brave, either in war or by the bestowal of gifts and the frequent giving of feasts. (See § 224.)