Читать книгу Omaha sociology (1884 N 03 / 1881-1882 (pages 205-370)) - James Owen Dorsey - Страница 18

§ 15. Gahige, of the Iñke-sabě gens, said that his gens had the seven pipes at the first, and caused them to be distributed among the other gentes. He named as the seven gentes who had the pipes, the following: 1. Iñke-sabě; 2. [T]e-[p]a-it`ajĭ sub-gens of the ₵atada; 3. Ma<sup>n</sup>¢iñka-gaxe; 4. [T]a-[p]a; 5. [T]e-sĭnde; 6. Ictasanda; 7. Hañga (sic). In order to reach the Hañga again the seven old men had to go partly around the circle a second time. These are the gentes that had pipes and chiefs at the first. The chiefs of the three remaining gentes, the Weji<sup>n</sup>cte, [K]a<sup>n</sup>ze, and Iñg¢e-jide, were not made for years afterward. He also said that the buffalo skull given to the [T]e-[p]a-it`ajĭ was regarded as equivalent to a sacred pipe.

The writer is inclined to think that there is some truth in what Gahige has said, though he cannot accept all of his statement. Gahige gives one pipe to the Hañga gens; Two Crows intimated that his gens was the virtual keeper of a pipe. But Aⁿba-hebe's story shows that it was not a real pipe, but the firebrand for lighting the pipes. In like manner, [T]e-[p]a-it`ajĭ has not a real pipe, but the buffalo skull, which is considered as a pipe. Hence, it may be that the men who are called "keepers of the pipes" in the [K]aⁿze, Maⁿ¢iñka-gaxe, [T]a-[p]a, [T]e-sĭnde, and Ictasanda gentes never had real pipes but certain objects which are held sacred, and have some connection with the two pipes kept by the Iñke-sabě.