Читать книгу Omaha sociology (1884 N 03 / 1881-1882 (pages 205-370)) - James Owen Dorsey - Страница 24

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§ 34. Hañga seems to mean, "foremost," or "ancestral." Among the Omahas this gens is a buffalo gens; but among the Kansas and Osages it refers to other gentes. In the Omaha tribal circle, the Hañga people camp next to the Iñkě-sabe. Their two chiefs are Two Crows and Icta-basude, elected in 1880. The latter was elected as the successor of his father, "Yellow Smoke," or "Two Grizzly Bears."

Mythical origin of the gens.—According to Yellow Smoke, the first Hañga people were buffaloes and dwelt beneath the water. When they were there they used to move along with their heads bowed and their eyes closed. By and by they opened their eyes in the water; hence their first birth-name, Niadi-icta-ugab¢a. Emerging from the water, they lifted their heads and saw the blue sky for the first time. So they assumed the name of [K]e¢a-gaxe, or "Clear sky makers." (La Flèche, in 1879, doubted whether this was a genuine tradition of the gens; and he said that the name Niadi-icta-ugab¢a was not found in the Hañga gens; it was probably intended for Niadi-ctagabi. This referred to a buffalo that had fallen into mud and water, which had spoiled its flesh for food, so that men could use nothing but the hide. Two Crows said that Niadi-ctagabi was an ancient name.)

§ 35. Ceremony at the death of a member of the gens.—In former days, when any member of the gens was near death he was wrapped in a buffalo robe, with the hair out, and his face was painted with the "hañga-ʞi`aⁿze." Then the dying person was thus addressed by one of his gens: "You came hither from the animals. And you are going back thither. Do not face this way again. When you go, continue walking." (See § 29.)

§ 36. The sacred tents.—There are two sacred tents belonging to this gens. When the tribal circle is formed these are pitched within it, about 50 yards from the tents of the gens. Hence the proper name, U¢uci-najiⁿ. A straight line drawn from one to the other would bisect the road of the tribe at right angles.

The sacred tents are always together. They pertain to the buffalo hunt, and are also "wéwaspe," having a share in the regulative system of the tribe, as they contain two objects which have been regarded as "Wakañda égaⁿ," partaking of the nature of deities.

These objects are the sacred pole or "waq¢éxe," and the "ʇe-saⁿ´-ha." The decoration of the outside of each sacred tent is as follows: A cornstalk on each side of the entrance and one on the back of the tent, opposite the entrance. (Compare the ear of corn in the calumet dance. See §§ 123 and 163.)

Tradition of the sacred pole.—The "waq¢exe," "jaⁿ´ waqúbe," or sacred pole, is very old, having been cut more than two hundred years ago, before the separation of the Omahas, Ponkas, and Iowas. The Ponkas still claim a share in it, and have a tradition about it, which is denied by La Flèche and Two Crows. The Ponkas say that the tree from which the pole was cut was first found by a Ponka of the Hisada gens, and that in the race which ensued a Ponka of the Makaⁿ gens was the first to reach the tree. The Omahas tell the following:

At the first there were no chiefs in the gentes, and the people did not prosper. So a council was held, and they asked one another, "What shall we do to improve our condition?" Then the young men were sent out. They found many cotton-wood trees beside a lake, but one of these was better than the rest. They returned and reported the tree, speaking of it as if it was a person. All rushed to the attack. They struck it and felled it as if it had been a foe. They then put hair on its head, making a person of it. Then were the sacred tents made, the first chiefs were selected, and the sacred pipes were distributed.

The sacred pole was originally longer than it is now, but the lower part having worn out, a piece of ash-wood, about 18 inches long, has been fastened to the cotton-wood with a soft piece of cord made of a buffalo hide. The ash-wood forms the bottom of the pole, and is the part which is stuck in the ground at certain times. The cotton-wood is about 8 feet long.

Fig. 17.—The sacred pole.

A.—The place where the two pieces of wood are joined.

B.—The aqande-pa or hiⁿ-qpe-i¢ibaⁿ, made of the down of the miⁿxa (a swan. See the Maⁿ¢iñka gaxe gens.)

C.—The scalp, fastened to the top, whence the proper name, Nik'umiⁿje, Indian-man's (scalp) couch.

Two Crows said that the pole rested on the scalp when it was in the lodge. The proper name, Miⁿ-wasaⁿ, referring to the miⁿxasaⁿ or swan, and also to the aqande-pa (B). The proper name, "Yellow Smoke" (rather), "Smoked Yellow," or Cude-nazi, also refers to the pole, which has become yellow from smoke. Though a scalp is fastened to the top, the pole has nothing to do with war. But when the Omahas encounter enemies, any brave man who gets a scalp may decide to present it to the sacred pole. The middle of the pole has swan's down wrapped around it, and the swan's down is covered with cotton-wood bark, over which is a piece of ʇéha (buffalo hide) about 18 inches square. All the ʇeha and cord is made of the hide of a hermaphrodite buffalo. This pole used to be greased every year when they were about to return home from the summer hunt. The people were afraid to neglect this ceremony lest there should be a deep snow when they traveled on the next hunt.

When Joseph La Flèche lost his leg, the old men told the people that this was a punishment which he suffered because he had opposed the greasing of the sacred pole. As the Omahas have not been on the hunt for about seven years, the sacred tents are kept near the house of Wakaⁿ-maⁿ₵iⁿ. (See § 295.)

The other sacred tent, which is kept at present by Wakaⁿ-maⁿ₵iⁿ, contains the sacred "ʇe-saⁿ´-ha," the skin of a white buffalo cow, wrapped in a buffalo hide that is without hair.

Joseph La Flèche had two horses that ran away and knocked over the sacred tents of the Hañga gens. The two old men caught them and rubbed them all over with wild sage, saying to Frank La Flèche, "If you let them do that again the buffaloes shall gore them."

§ 37. Subgentes and Taboos.—There are two great divisions of the gens, answering to the number of the sacred tents: The Keepers of the Sacred Pole and The Keepers of the [T]e-saⁿ-ha. Some said that there were originally four subgentes, but two have become altogether or nearly extinct, and the few survivors have joined the larger subgentes.

There are several names for each subgens. The first which is sometimes spoken of as being "Jaⁿ´ha-aʇá¢icaⁿ," pertaining to the sacred cotton-wood bark, is the "Waq¢éxe a¢iⁿ´" or the "Jaⁿ´ waqúbe a¢iⁿ´," Keepers of the Sacred Pole. When its members are described by their taboos, they are called the "[T]á waqúbe ¢atájĭ," those who do not eat the "ʇa" or buffalo sides; and "Miⁿxa-saⁿ ¢atájĭ" and "[P]étaⁿ ¢atájĭ," those who do not eat geese, swans, and cranes. These can eat the buffalo tongues. The second subgens, which is often referred to as being "[T]e-saⁿ´-ha-ʇá¢icaⁿ," pertaining to the sacred skin of the white buffalo cow, consists of the Wacábe or Hañ´gaqti, the Real Hañga people. When reference is made to their taboo, they are called the "[T]e¢éze ¢atájĭ," as they cannot eat buffalo tongues; but they are at liberty to eat the "ʇa," which the other Hañga cannot eat. In the tribal circle the Wacabe people camp next to the Iñke-sabě gens; and the Waq¢éxe a¢iⁿ have the Quʞa of the ₵atada] gens next to them, as he is their servant and is counted as one of their kindred. But, in the gentile circle, the Waq¢éxe a¢iⁿ occupy the left side of the "council-fire," and the Wacabe sit on the opposite side.

§ 38. Style of wearing the hair.—The Hañga style of wearing the hair is called "ʇe-nañ´ka-báxe," referring originally to the back of a buffalo. It is a crest of hair, about 2 inches long, standing erect, and extending from one ear to the other. The ends of the hair are a little below the ears.

§ 39. Birth-names of boys, according to [P]a¢iⁿ-naⁿpajĭ. The first is Niadi ctagabi; the second, Jaⁿ-gáp'uje, referring to the Sacred Pole. It may be equivalent to the Dakota Tcaⁿ-kap'oja (Ćaŋ-kapoźa), meaning that it must be carried by one unencumbered with much baggage. The third is named Maⁿ pějĭ, Bad Arrow, i. e., Sacred Arrow, because the arrow has grown black from age! (Two Crows gave this explanation. It is probable that the arrow is kept in or with the "ʇe-saⁿ-ha.")

The fourth is Fat covering the outside of a buffalo's stomach. The fifth is Buffalo bull. The sixth, Dangerous buffalo bull; and the seventh is Buffalo bull rolls again in the place where he rolled formerly.

§ 40. Principal Hañga names. I. Men.—(Buffalo) Makes a Dust by rolling. Smoked Yellow ("Yellow Smoke"). (Buffalo) WalksinaCrowd. He who makes no impression by Striking. Real Hañga. Short Horns (of a buffalo about two years old). (Buffalo calf) Sheds its hair next to the eyes. Two Crows. Flying Crow. He who gives back blow for blow, or, He who gets the better of a foe. Grizzly bear makes the sound "ʇide" by walking. Grizzly bear's Head. Standing Swan. He (a buffalo?) who is Standing. (Buffalo?) That does not run. (Buffalo) That runs by the Shore of a Lake. Seven (buffalo bulls) In the Water. Pursuer of the attacking foe. Scalp Couch. Pointed Rump (of a buffalo?). Artichoke. Buffalo Walks at Night. A Buffalo Bellows. Odor of Buffalo Dung. Buffalo Bellows in the distance. (Sacred tent) Stands in the Middle (of the circle). Seeks Fat meat. Walking Sacred one. Corn. He who Attacks.

II. Women.—Iron-eyed Female. Moon that is Traveling. White Human-female Buffalo in the distance.