The Project Gutenberg eBook of Osage Traditions

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Osage Traditions

Author: James Owen Dorsey

Release date: October 4, 2006 [eBook #19464]

Most recently updated: June 26, 2020

Language: English

Other information and formats: www.gutenberg.org/ebooks/19464

*** START OF THE PROJECT GUTENBERG EBOOK OSAGE TRADITIONS ***

Osage Traditions

by J. Owen Dorsey

Edition 1, (October 4, 2006)

SMITHSONIAN INSTITUTION—BUREAU OF ETHNOLOGY.

Contents

- INTRODUCTION.

- TRADITIONS OF THE ELDERS.

- UNŬ[n]'U¢ÁʞE. TSÍOU WACTÁʞE ITÁPE.

- UNŬ[n]’ U¢ÁʞE. QÜ¢ÁPASA[n] ITÁPE.

- CONCLUDING REMARKS.

Illustrations

- FIG. 389. Symbolic chart of the Osage.

[pg 377]

OSAGE TRADITIONS.

BY REV. J. OWEN DORSEY.

INTRODUCTION.

When the author visited the Osage, in the Indian Territory, in January, 1883, he learned of the existence of a secret society of seven degrees, in which, it was alleged, the traditions of the people have been preserved to the present time. Owing to the shortness of his visit, one month and eleven days, he was unable to gain more than fragmentary accounts of the society, including parts of two traditions, from several Osage who had been initiated.

The version of the first tradition was dictated to the author by Hada-ɔüʇse (Red Corn), a halfbreed Osage of the Tsíɔu wactáʞe gens. He obtained it from Sadeki¢e. Hada-ɔüʇse was adopted in childhood by a white man named Matthews, who sent him to a Jesuit college in Missouri(?) to be educated for the priesthood. But the boy left the institution after he had been taught to read and write, as he did not wish to become a priest. He took the name of William P. Matthews, but among his white associates he is known as Bill Nix. He has tried several occupations and is now an Indian doctor. The author was inclined at first to underrate Mr. Matthews's accomplishments and stock of information, but subsequently changed his opinion of him, as he obtained much that agreed with what had been furnished by members of other tribes in former years. Besides, the author obtained partial accounts of similar traditions from other Osage, who used the same chant which Hada-ɔüʇse had sung. None of the younger Osage men knew about these matters and the author was urged not to speak to them on this subject. He observed that several of the elder men, members of the secret order in which these traditions are preserved, had parts of the accompanying symbolic chart (Fig. 389) tattooed on their throats and chests. This chart is a fac simile of one that was drawn for the author by Hada-ɔüʇse. At the top we see a tree near a river. The tree is a cedar, called the tree of life. It has six roots, three on each side. Nothing is said about this tree till the speaker nearly reaches the end of the tradition. Then[pg 378] follows the "ceremony of the cedar." The tree is described very minutely. Then follows a similar account of the river and its branches.

FIG. 389. Symbolic chart of the Osage.

Just under the river, at the left, we see a large star, the Red or Morning Star. Next are six stars, Ta¢ad¢in. The Omaha know a similar group, which they call "Minxa si ʇañga," or "Large foot of a goose." Next is the Evening Star; and last comes the small star, "Mikak'ĕ-ɔiñʞa." Beneath these four we see the seven stars, or Pleiades (Mikak'ĕ udátse pé¢ŭnda, the Seven Gentes of Stars), between the Moon (on the left) and the Sun (on the right). Beneath these are the peace pipe (on the left) and the hatchet (on the right). A bird is seen hovering over the four upper worlds. These worlds are represented by four parallel horizontal lines, each of which, except the lowest one, is supported by two pillars. The lowest world rests on a red oak tree.

The journey of the people began at a point below the lowest upper world, on the left side of the chart. Then the people had neither human bodies nor souls, though they existed in some unknown manner.[pg 379] They ascended from the lowest upper world, on the left, to the highest. There they obtained human souls in the bodies of birds, according to Sadeki¢e. ʞahiʞe-waʇayiñʞa said that there they met a male red bird, to whom they appealed for aid. (See p. 383, line 18.) This was distinct from the female Red Bird, who gave them human bodies. They descended to the first world, and from that they traveled until they alighted on the red oak tree. (See p. 383, line 30.) The ground was covered with grass and other kinds of vegetation. Then the paths of the people separated: some marched on the left, being the peace gentes that could not take life; they subsisted on roots &c.; while those on the right killed animals. By and by the gentes exchanged commodities.

The small figures on the left, in going from the tree (on the right when facing the tree), show the heavenly bodies or beings to whom the Black Bear went for help, and those on the right, in going from the tree (on the left when facing the top of the chart), show similar bodies or beings to whom the Waɔaɔe or war gentes applied for assistance. These are unknown to the members of the Tsíɔu gentes. After the female red bird gave bodies to the Tsíɔu people, the Black Bear found seven skins, which were used for tents. Subsequently the people discovered four kinds of rocks, which were the In’qĕ sáde, or black rock; In’qĕ tṵhṵ,[1] or blue (green?) rock; In’qĕ ɔüʇse, or red rock; and In’qĕ skă, or white rock. Therefore, when a child is named, four stones are heated for the sweat bath. After finding the rocks, according to ʞahiʞe-waʇayiñʞa, four buffalo bulls approached the people, as one of the men was returning to the company. When the first bull arose after rolling on the ground, an ear of red corn and a red pumpkin fell from his left hind leg. The leader of the Tsíɔu wactáʞe noticed them, and asked his younger brother to pick them up and taste them. The leader of the Bald Eagle subgens did so. Then the elder brother said: "These will be good for the children to eat. Their limbs will stretch and increase in strength." When the second bull arose after rolling, an ear of spotted corn and a spotted pumpkin dropped from his left hind leg. These, too, were tasted and declared good for the children. When the third bull arose after rolling, an ear of dark corn and a dark (black?) pumpkin dropped from his left hind leg. From the left hind leg of the fourth buffalo dropped an ear of white corn and a white pumpkin. Therefore, when a child is named in the Tsíɔu gens (alone?) the head man of that gens (ʞahiʞe-waʇayiñʞa himself, according to his statement) takes a grain of each kind of corn and a slice of each variety of pumpkin, which he puts into the mouth of the infant. Hada-ɔüʇse knew that the four kinds of[pg 380] rocks were found, "but he could not say in what part of the tradition the account belonged. He said that subsequently the Waɔaɔe and Tsíɔu gentes came to the village of the Hañ'ʞa-utá¢anʇse, a very war-like people, who then inhabited earth lodges. They subsisted on animals, and bodies of all kinds lay around their village, making the air very offensive. The Tsíɔu succeeded at last in making peace with the Hañ'ʞa-utá¢anʇse. After this followed the part of the account given to the author by ʞahiʞe-waʇayiñʞa:

"After the council between the Tsíɔu, Waɔaɔe, and Hañ'ʞa-utá¢anʇse, two old men were sent off to seek a country in which all might dwell. One of these was a Tsíɔu wactáʞe and the other a Panɥka-wactáʞe. Each man received a pipe from the council and was told to go for seven days without food or drink. He carried a staff to aid him in walking. Three times a day he wept, in the morning, at noon, and near sunset. They returned to the people at the end of the seven days, being very thin. The report of the Tsíɔu man was accepted, so the Tsíɔu gens is superior to the Panɥka-wactáʞe or Watsetsi. A Waɔaɔe man acted as crier and told all about the new home of the nation. All the old men decorated their faces with clay. The next morning the two old men who had gone in search of the new home led their respective sides of the nation, who marched in parallel roads. When they reached the land the policemen ran around in a circle, just as they do previous to starting to war. The Waɔaɔe man ran around from right to left and the ¢uqe man from left to right. At different stations the two old leaders addressed the people. Finally the men took sharp pointed sticks, which they stuck into the ground, each one saying 'I wish my lodge to be here.' The next day the Cuka or messenger of the Tsíɔu old man went to summon the Elk crier. The latter was ordered to make a proclamation to all the people, as follows: 'They say that you must remove to-day! Wakanʇa has made good weather! They say that you must remove today to a good land!' In those days the Osage used dogs instead of horses. When the old Tsíɔu man made his speech, he went into details about every part of a lodge, the fireplace, building materials, implements, &c. Four sticks were placed in the fireplace, the first pointing to the west. When this was laid down, the Tsíɔu leader spoke about the West Wind, and also about a young buffalo bull (Tseʇu’-ɔiñʞa), repeating the name Wani’e-skă. When the stick at the north was laid down, he spoke of Tsehe quʇse (gray buffalo horns) or a buffalo bull. When the stick at the east was laid down he spoke of Tseʇuʞa tañʞa (a large buffalo bull). On laying down the fourth stick at the south, he spoke of Tse minʞa (a buffalo cow). At the same time a similar ceremony was performed by the aged Panɥka man on the right side of the tribe.[2]

[pg 381]

"In placing the stick to the east, Taʇse ʞaqpa tsĕ, The East Wind, and Tahe cade, Dark-Horned Deer, were mentioned; to the north, Taʇse Pasan tsĕ, The North Wind, and The Deer with gray horns were mentioned; to the west, Taʇse Man'ha tsĕ, The West Wind, and an animal which makes a lodge and is with the Tahe pasiʞe were mentioned; to the south, T]aʇse Ak'a tsĕ, The South Wind, and Ta wañka he aʞ¢aɔĭ skutañʞa were mentioned."[3]

ʞahiʞe-waʇayiñʞa gave no further information, as a reported case of smallpox near the agency led the author to start for the East February 21, 1883. Since then he has learned of the existence of similar societies among the Kansa and the Ponka, and he suspects that there were formerly such societies among the Omaha.[4]

TRADITIONS OF THE ELDERS.

In presenting the accompanying traditions, the following abbreviations are used in the interlinear translations:

an., animate.

cv., curvilinear.

du., dual.

in., inanimate.

mv., moving.

ob., object.

pl., plural.

recl., reclining.

sing., singular.

st., sitting.

std., standing.

sub., subject.

UNŬn'U¢ÁʞE. TSÍOU WACTÁʞE ITÁPE.

(Tradition of the Tsíɔu wactáʞe gens.)[5]

1 | Ɔiñʞa | weháʞi¢e[6]: | ádintaú, | Tsiká![7]

| Child | last | he really said | O grandfather!

| Há, | wisŭñ'ʞa, | ɔiñ'ʞa | ɔuíʞa | wa¢iñ'ʞe, |éʞi añká[8]: | ádintaú, | Tsiká!

| Ho | younger brother | child | body | they have none | he saw saying that | he really said | O grandfater!

[pg 382]

3 | Ɔiñ’ʞa | ɔuíʞa | añʞúʞiʇse tatsé: | ádintaú, | Tsiká!

| Child | body | we shall seek ours | he really said | O grandfather!

| Há, | wisŭñ’ʞa, | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Ho | younger brother | you shall attend to it | he really said | O grandfather!

| Máxe úsakída[9] | win’qtsi | ĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | one | to it | came and stood | he really said | O grandfather!

6 | Ĕʇsíqtsi | níkacíʞa-dáɔĭ[10]: | ádintaú, | Tsiká!

| Just there | they were not human beings | he really said | O grandfather!

| Há | wisŭñ’ʞa! | ɔiñ’ʞa | ɔuíʞa | wa¢iñ'ʞe, | éʞi añká: | ádintaú, | Tsiká!

| Ho | younger brother | child | body | they have none | he was saying that | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | añʞúʞiʇsé tatsé: | ádintaú, | Tsiká!

| Child | body | we shall seeks ours | he really said | O grandfather!

9 | Máxe úsakída | ¢ŭn’da | ĕ'ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | two | to it | came and stood | he really said | O grandfather!

| Ĕʇsíqtsi | níkacíʞa-dáɔĭ: | ádintaú, | Tsiká!

| Just there | they were not human beings | he really said | O grandfather!

| Há, | wisŭñ’ʞa! | ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞe, | éʞi añká: | ádintaú, Tsiká!

| Ho | younger brother | child | body | they have none | he was saying that | he really said | O grandfather!

12 | Ɔiñ’ʞa | ɔuíʞa | añʞúʞiʇsé tatsé: ádintaú, Tsiká!

| Child | body | we shall seek ours | he really said | O grandfather!

| Máxe úsakída | ¢ad¢in | ĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | three | there | came and stood | he really said | O grandfather!

| Ĕʇsíqtsi | níkacíʞa-dáɔĭ: | ádintaú, | Tsiká!

| Just there | they were not human beings | he really said | O grandfather!

15 | Há | wisŭñ’ʞa! | ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞe, | éʞi añká: | ádintaú, | Tsiká!

| Ho | younger brother | child | body | they have none | he was saying that | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | añʞúʞiʇsé tatsé: | ádintaú, | Tsiká!

| Child | body | we shall seek ours | he really said | O grandfather!

| Máxe úsakída | ʇúda | ĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká![11]

| Parallel upper worlds | four | there | came and stood | he really said | O grandfather!

[pg 383]

18 | Ĕʇsíqtsi | níkacíʞa é[12]: | ádintaú, | Tsiká!

| Just there | they were human beings | he really said | O grandfather!

| Cŭn’ŭnckíta | ɔiñ’ʞa | cuíʞa | wa¢iñ’ʞade ¢añká: | ádintaú, | Tsiká!

| Awhile longer | child | body | they were without | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | añʞúʞiʇse | anman’¢in tádetse: | ádintaú, | Tsiká!

| Child | body | we seek ours | we shall walk | he really said | O grandfather!

21 | Máxe úsakída | ¢ád¢ni | ĕ’ʇsi tsi’ naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | three | there came this way and stood | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa-dáɔĭ | é | e¢ádintaú, | Tsiká!

| Child | had no bodies | that | indeed, he really said | O grandfather!

| Há, | wisŭñ’ʞa! | ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞe, | éʞi añká: | ádintaú, | Tsiká!

| Ho | younger brother | child | body | they have none | he was saying that | he really said | O grandfather!

24 | Ɔiñ’ʞa | ɔuíʞa | añʞúʞiʇse | anman’¢in tádetse: | ádintaú, | Tsiká!

| Child | body | we seek ours | we shall walk | he really said | O grandfather!

| Máxe úsakída | ¢ŭn’da | ĕ’ʇsi tsi’ naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | two | there came this way and stood | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | kíi¢a-dáɔĭ: | ádintaú, | Tsiká!

| Child | body | they did not find for | he really said | O grandfather!

27 | Há, | wisŭñ’ʞa! | ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞe, | éʞi añká: | ádintaú, | Tsiká!

| Ho | younger brother | child | body | they have none | he was saying that | he really said | O grandfather!

| Cŭn’ŭnckíta | úʇande | añʞáxe tádetse: | ádintaú, | Tsiká!

| Awhile longer | examination | we shall make | he really said | O grandfather!

| Máxe usakída | win’qtsi | ĕ’ʇsi tsi’ naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | one | there came this way and stood | he really said | O grandfather!

30 | Pü’sühü | win | átsi ánaɔin añká: | ádintaú, | Tsiká!

| Red oak | one | they came to and stood on | he really said | O grandfather!

[pg 384]

31 | Hŭn’da | ¢áʞ¢inqtsi | ĕ’ʇsi | tsi’ naɔin’: | ádintaú, | Tsiká!

| Day | very good | there | came and stood | he really said | O grandfather!

| Káxe-wáhü-san[13] | ¢é-na: | ádintaú, | Tsiká!

| Crow bone white | he who was mv. in the past | he really said | O grandfather!

33 | ¢útsi naɔin’ | é | e¢ádintaú, | Tsiká!

| Came directly to him and stood | he said | indeed, he really said | O grandfather!

| Há, | wiɔin¢é: | ádintaú, | Tsiká!

| Ho | elder brother! | he really said | O grandfather!

| Cáʞe | ʇsüʇsean’ ¢akcí¢ĕ | manhnin’ tatsé[14]: | ádintaú, | Tsiká!

| Paws | you burn them for me | you shall walk | he really said | O grandfather!

36 | Há, | Káxe-wáhü-san! | éʞi añká: | ádintaú, | Tsiká!

| Ho | crow bone white! | he was saying that | he really said | O grandfather!

| Wátse-ʇúka-na[15] | ĕ’ʇsi | hi’ naɔin’ añká: | ádintaú, | Tsiká!

| Male animal who touched a foe in the past | there | he arrived and was standing | he really said | O grandfather!

| Há, | wítsiʞué! | éʞi añká: | ádintaú, | Tsiká!

| Ho | grandfather! | he was saying that | he really said | O grandfather!

39 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞe añká: | ádintaú, | Tsiká!

| Child | body | they have none | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse[16]: | ádintaú, | Tsiká!

| Child | body | I who sit(?) | apt | he really said | O grandfather!

| Wákanʇá| ʞána | d¢in-máɔĭ[17], | éʞi añʞá: | ádintaú, | Tsiká!

| Mysterious one | that only | I am I-not | he was saying that | he really said | O grandfather!

42 | Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Wátse-min’ʞa-na | ĕ’ʇsi | hi’ naɔin’ añká: | ádintaú, | Tsiká!

| Female animal who had touched a foe in the past | there | he arrived and was std. | he really said | O grandfather!

| Há, | íɥʞué! | éʞi añká: | ádintaú, | Tsiká!

| Ho | grandmother! | he was saying that | he really said | O grandfather!

45 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞe añká: | ádintaú, | Tsiká!

| Child | body | they have none | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body | I who sit | apt | he really said | O grandfather!

[pg 385]

47 | Wákanʇá | ʞána | d¢in-mácĭ, | éʞi añká: | ádintaŭ, | Tsiká!

| Mysterious one | that only |I am I-not | she was saying that | he really said |O grandfather!

| Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Han’da-ʇan | wákanʇá | ¢iñkcĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| During the day | mysterious one | to the ob. | he arrived and stood | he really said | O grandfather!

| Há, | wítsiʞué | éʞi añká | ádintaú, | Tsiká!

| Ho | grandfather! | he was saying that | he really said | O grandfather!

51 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | wítsiʞué | éʞi añká: | ádintaú, | Tsiká!

| Child | body |they have none | grandfather! | he was saying that | he really said |O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body |I who sit | apt | he really said |O grandfather!

| Wákanʇá | ʞána | d¢in-máɔĭ, | éʞi añká: | ádintaú, | Tsiká!

| Mysterious one | that |I am I-not | he was saying that | he really said |O grandfather!

54 | Cŭnŭnckítá | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile | you shall attend to it | he really said | O grandfather!

| Wákanʇá | han’ | ¢iñkcí | ĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Mysterious one | night | the st. ob. | there | he arrived and stood | he really said | O grandfather!

| Há, | wítsiʞué | ádintaú, | Tsiká!

| Ho | grandfather! | he really said | O grandfather!

57 | Ɔiñʞa | cuíʞa | wa¢iñ’ʞade, | wítsiʞué | eʞi añká: | ádintaú, | Tsiká!

| Child | body |they have none | grandfather! | he was saying that | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body |I who sit | apt | he really said |O grandfather!

| Wákanʇá | ʞána | d¢in-máɔĭ, | éʞi añká: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying that | he really said |O grandfather!

60 | Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Mikák'ĕ | pé¢únda[18] | ¢iñkcí | ĕ’ʇsi | tsi’ naɔin’: | ádintaú, | Tsiká!

| Star | seven | the cv. ob. | to it | he came and stood | he really said | O grandfather!

| Há, | wítsiʞué | ádintaú, | Tsiká!

| Ho | grandfather! | he really said | O grandfather!

63 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | wítsiʞué | éʞi añká: | ádintaú, | Tsiká!

| Child | body |they have none | grandfathers! | she was saying that | he really said |O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body |I who sit | apt | he really said |O grandfather!

| Wákanʇá | ʞána | d¢in-máɔĭ, | éʞi añká: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying that | he really said |O grandfather!

66 | Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

[pg 386]

67 | Tá | ¢ad¢in | ¢iñkcĕ’ʇsi | tsi’ naɔin’: | ádintaú, | Tsiká!

| Deer | three | to the st. an. object | he came and stood | he really said | O grandfather!

| Há, | wítsiʞué | ádintaú, | Tsiká!

| Ho | grandfather! | he really said | O grandfather!

69 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | wítsiʞué | éʞi añká: | ádintaú, | Tsiká!

| Child | body |they have none | grandfather | he was saying that | he really said |O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body |I who | apt | he really said |O grandfather!

| Wákanʇá | ʞána | d¢in-máɔĭ, | éʞi añká: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying that | he really said |O grandfather!

72 | Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Mikák'ĕ | tañ’ʞa | han’da-ʇan’ | ¢iñkci’ | ĕ’ʇsi | tsi’ naɔin’: | ádintaú, | Tsiká!

| Star | large | during the day | the st. ob. | there | he came and stood | he really said | O grandfather!

| Há, | wítsiʞué! | ádintaú, | Tsiká!

| Ho | grandfather! | he really said | O grandfather!

75 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | wítsiʞué | éʞi añká | e: | ádintaú, | Tsiká!

| Child | body |they have none | grandfather | he was saying that | that| he really said |O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body | I who | apt | he really said |O grandfather!

| Wákanʇá | ʞána | d¢in-máɔĭ, | éʞi añká: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying that | he really said |O grandfather!

78 | Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Mikák'ĕ | ɔiñ’ʞa | ¢iñkci’ | ĕ’ʇsi | tsí naɔin’: | ádintaú, | Tsiká!

| Star | small | the st. an. ob. | there | he came and stood | he really said | O grandfather!

| Há, | wítsiʞué! | ádintaú, | Tsiká!

| Ho | grandfather! | he really said | O grandfather!

81 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | wítsiʞué | éʞi añká: | ádintaú, | Tsiká!

| Child | body |they have none | grandfather | he was saying that | he really said |O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | miñkcé | ¢an’tse: | ádintaú, | Tsiká!

| Child | body | I who | apt | he really said | O grandfather!

| Wákanʇá | ʞána | d¢in-máɔĭ, | éʞi añká: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying that | he really said |O grandfather!

84 | Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Waɔiñ’ʞa | ɔü’ʇse | ¢e-ná | tsíhe | uʞíʞ¢in qtsi ¢iñkcé: | ádintaú, | Tsiká!

| Bird | red | the one mv. in the past | nest | she was sitting in her own | he really said | O grandfather!

| Ĕ’ʇsi | hi’ naɔin’ añká: | ádintaú, | Tsiká!

| There | he arrived and was standing | he really said | O grandfather!

87 | Há, | iɥʞú! | é añká: | ádintaú, | Tsiká!

| Ho | grandmother! | he was saying | he really said | O grandfather!

[pg 387]

88 | Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | éʞi añka: | ádintaú, | Tsiká![19]

| Child | body | they have none | he was saying that | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa wíʞi¢e | ¢an’tsé, | é ¢iñkcé: | ádintaú, | Tsiká!

| Child | I cause you to have my body | apt | she was saying as she sat | he really said | O grandfather!

90 | Ahü-sáʞi | ʞá¢iñkcé | ɔiñ’ʞa | áhü-sáʞi | man¢in’ tatsé: | ádintaú, | Tsiká!

| Wing hard | that one | child | wing hard | shall walk | he really said | O grandfather!

| Áhü-sáʞi | amá ¢iñkcé | ɔiñ’ʞa | áhü-sáki | tatsé: ádintaú, Tsiká!

| Wing hard | the other one | child | wing hard | shall (be) | he really said | O grandfather!

| Taqpü’ | ʞá¢iñkcé | ɔiñ’ʞa | taqpü’ | man¢in’ tatsé: | ádintaú, | Tsiká!

| Crown of the head | that cv. ob. | child | crown of the head | shall walk | he really said | O grandfather!

93 | Í¢etsĕ | ʞá¢iñkcé | ɔiñ’ʞa | í¢etsĕ | man¢in’ tatsé: | ádintaú, | Tsiká!

| Mouth | that cv. ob. | child | mouth | shall walk | he really said | O grandfather!

| Pé | ¢é¢iñkcé | ɔiñ’ʞa | pé | man¢in’ tatsé: | ádintaú, | Tsiká!

| Forehead | this cv. ob. | child | forehead | shall walk | he really said | O grandfather!

| Táhütse | ʞá¢iñkcé | ɔiñ’ʞa | táhütse | man¢in’ tatsé: | ádintaú, | Tsiká!

| Neck | that cv. ob. | child | neck | shall walk | he really said | O grandfather!

96 | Wé¢ahnin | ʞá¢iñkcé | ɔiñ’ʞa | wé¢ahnin | man¢in’ tatsé: | ádintaú, | Tsiká!

| Gullet | that cv. ob. | child | gullet | shall walk | he really said | O grandfather!

| Mañ’ʞe | ʞá¢iñkcé | ɔiñ’ʞa | mañ’ʞe | tatsé: | ádintaú, | Tsiká!

| Chest | that cv. ob. | child | chest | shall (be) | he really said | O grandfather!

| ¢ü’we-uq¢úk'a | ʞá¢iñkcé | ɔiñ’ʞa | ¢ü’we-uq¢úk'a | tatsé: | ádintaú, | Tsiká!

| Bowels | that cv. ob. | child | bowels | shall (be) | he really said | O grandfather!

99 | Ɔéʞutañ’ʞa | ʞá¢iñkcé | ɔiñ’ʞa | ɔéʞutañ’ʞa | tatsé: | ádintaú, | Tsiká!

| Thighs | that cv. ob. | child | thighs | shall (be) | he really said | O grandfather!

| Cí¢anʇse | ʞá¢iñkcé | ɔiñ’ʞa | cí¢anʇse | tatsé: | ádintaú, | Tsiká!

| Knee | that cv. ob. | child | knee | shall (be) | he really said | O grandfather!

| Náqpü | ʞá¢iñkcé | ɔiñ’ʞa | náqpü | tatsé: | ádintaú, | Tsiká!

| Calf of leg | that cv. ob. | child | calf of leg | shall (be) | he really said | O grandfather!

102| Sí¢eʇse | ʞá¢iñkcé | ɔiñ’ʞa | sí¢eʇse | tatsé: | ádintaú, | Tsiká!

| Heel | that cv. ob. | child | heel | shall (be) | he really said | O grandfather!

| Sipá | ʞá¢iñkcé | ɔiñ’ʞa | sipá | tatsé: | ádintaú, | Tsiká!

| Toe | that cv. ob. | child | toe | shall (be) | he really said | O grandfather!

| Sípu-itáxe | ʞá¢iñkcé | ɔiñ’ʞa | sípu-itáxe | tatsé: | ádintaú, | Tsiká!

| Tip of toe | that cv. ob. | child | tip of toe toe | shall (be) | he really said | O grandfather!

105 | Ɔiñ’ʞa | its'é | ¢iñʞĕ’qtsi | manhnin’ tádetsé: | ádintaú, | Tsiká!

| Child | cause of death | without any at all | ye shall walk | he really said | O grandfather!

[pg 388]

106 | Ɔiñ’ʞa | ¢aníkacíʞa |manhnin’ tádetsé: | ádintaú, | Tsiká!

| Children | you are human beings |you shall walk | he really said | O grandfather!

| Ɔiñ’ʞa | únian | ʞá¢iñkcé | ɔiñ’ʞa | únian’wíkci¢ĕ: | ádintaú, | Tsiká!

| Child | speech (?) | that | child | I cause you to speak (?) | he really said | O grandfather!

The rest of this tradition was not obtained.

Translation.

The following translation is arranged in lines to correspond to the lines in the original text:

1 The first of the race

Was saying, "Ho, younger brother! the children have no bodies.

3 "We shall seek bodies for our children.

"Ho, younger brother! you shall attend to it."

They reached one upper world and stood.

6 There they were not human beings.

"Ho, younger brother! the children have no bodies," he was saying.

"We must seek bodies for our children."

9 They reached the second upper world and stood.

There they were not human beings.

"Ho, younger brother! the children have no bodies," he was saying.

12 "We must seek bodies for our children."

They reached the third upper world and stood.

There they were not human beings.

15 "Ho, younger brother! the children have no bodies," he was saying.

"We must seek bodies for our children."

They reached the fourth upper world and stood.

18 There they became human beings.

Still, the children were without (human) bodies.

"We must continue to seek bodies for our children."

21 They returned to the third upper world and stood.

The children were really without bodies.

"Ho, younger brother! the children have no bodies," he was saying.

24 "We must continue to seek bodies for our children."

They returned to the second upper world and stood.

The children did not find bodies for themselves.

27 "Ho, younger brother! the children have no bodies," he was saying.

"We must make an examination awhile longer."

They returned to the first upper world and stood.

30 They came to a red oak and were standing on it.

On a very fine day they came hither and stood.

Kaxe-wahü-san (the Black Bear), who was then moving,

33 Came directly to them and stood.

"Ho, elder brother!" (said the Black Bear.)

"You shall continue to burn my feet for me."

36 "Ho, Kaxe-wahü-san!" was he (the Tsiɔu) saying.

Kaxe-wahü-san went to the star Watse-ʇuʞa.

"Ho, grandfather!" he was saying.

39 "The children have no bodies."

Watse-ʇuʞa replied, "Can I give the children bodies?

"I am not the only mysterious one;

42 "You shall attend to it awhile longer."

Then Kaxe-wahü-san went to the star Watse-minʞa.

[pg 389] 44 "Ho, grandmother!" he said;

"The children have no bodies."

She replied, "Can I give bodies to the children?

"I am not the only mysterious one;

48 "You shall attend to it awhile longer."

Then he went to the mysterious one of day.

"Ho, grandfather!" said he;

51 "The children have no bodies."

Said he, "Can I give the children bodies?

"I am not the only mysterious one;

54 "You shall attend to it awhile longer."

Then he went to the mysterious one of night.

"Ho, grandfather!" said he;

57 "The children have no bodies, grandfather!"

The Moon replied, "Can I give bodies to the children?

"I am not the only mysterious one;

60 "You shall attend to it awhile longer."

Then he went to the Pleiades, saying,

"Ho, grandfathers!

63 "The children have no bodies."

One of these replied, "Can I give bodies to the children?

"I am not the only mysterious one;

66 "You shall attend to it awhile longer."

Then he went to the constellation called Three Deer.

"Ho, grandfather," said he;

69 "The children have no bodies."

The latter replied, "Can I give the children bodies?

"I am not the only mysterious one;

72 "You shall attend to it awhile longer."

Then he went to the Morning Star, saying,

"Ho, grandfather!

75 "The children have no bodies."

The star replied, "Can I give bodies to the children?

"I am not the only mysterious one;

78 "You shall attend to it awhile longer."

Then he went to the Small Star, saying,

"Ho, grandfather!

81 "The children have no bodies."

The star replied, "Can I give bodies to the children?

"I am not the only mysterious one;

84 "You shall attend to it awhile longer."

The female Red Bird, who had been moving, was sitting on her nest.

To her he came, saying,

87 "Ho, grandmother!

"The children have no bodies."

She replied, "I can cause your children to have (human) bodies from my own,

90 "My left wing shall be a left arm for the children.

"My right wing shall be a right arm for them.

"My head shall be a head for them.

93 "My mouth shall be a mouth for them.

"My forehead shall be a forehead for them.

"My neck shall be a neck for them.

96 "My throat shall be a throat for them.

"My chest shall be a chest for them.

[pg 390] 98 "My bowels shall be bowels for them.

"My thighs shall be thighs for them.

"My knees shall be knees for them.

"The calves of my legs shall be calves of their legs.

102 "My heels shall be their heels.

"My toes shall be their toes.

"My claws shall be their toenails.

105 "You shall continue to exist without any cause of destruction for your race.

"Your children shall live as human beings.

"The speech (or breath) of children will I bestow on your children."

UNŬn’ U¢ÁʞE. QÜ¢ÁPASAn ITÁPE.

(Tradition of the Bald Eagle subgens.)[20]

1 | Ɔiñ’ʞa | níɥk’ăcíʞa | tádeʇan | úʇande | añʞáxe tatsé, | wísŭñʞá:

| Child | human beings | in order that (pl.) | attention | we shall make | younger brother

| ádintaú, | Tsiká!

| he really said | O grandfather!

| Káxe-wáhü-san | tsi’ nacin’: | ádintaú, | Tsiká!

| Káxe-wáhü-san | came and stood | he really said | 0 grandfather!

3 | Káxe-wáhü-san’ | han’dʇan | wakan’ʇa | ¢iñkcéʇsi | hi’naɔin’: | ádintaú,

| Káxe-wáhü-san | during the day | mysterious one | to the st. an, ob. | came and stood | he really said

| Tsiká!

| O grandfather!

[pg 391]

4 | Há, | wítsiʞué! | ɔiñ’ʞa | ɔuíʞa | wa¢iñʞade, | éʞi añka: | ádintaú, | Tsiká!

| Ho | grandfather! |child | body |they have none | he was saying that | he really said |O grandfather!

| Wakan’ʇa | uɔañ’ʞe | ts'é | watséqi | d¢in’ | e¢aú: | ádintaú, | Tsiká!

| Mysterious one | road | to die | difficult | I am | indeed | he really said | O grandfather!

6 | Wakan’ʇa | ʞána | d¢in-máɔi, | éʞiʞíe añka: | ádintaú, | Tsiká!

| O mysterious one | that only |I am I-not | he was saying to him what precedes | he really said |O grandfather!

| Cŭn’ŭnckíta | úʇande¢acé tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Káxe-wáhü-san’, | cŭnta, | wisŭñ’ʞa, | úʇande | añʞáxe tádetsé: |ádintaú,

| Káxe-wáhü-san’ | awhile longer | my younger brother | attention | we must make | he really said

| Tsiká!

| O grandfather!

9 | Watsé-ʇúʞa | ¢iñcí ĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Male animal that touched a foe | the std. to it an. ob. | arrived and stood | he really said | O grandfather!

| Há, | wítsiʞué! | ɔiñʞa | ɔuíʞa | wa¢iñʞade, | éʞi añká: | ádintaú, | Tsiká!

| Ho | grandfather! | child | body | they have none | he was saying that | he really said | O grandfather!

| Wakan’ʇa | uɔañ’ʞe | ts'é | watséqi | d¢in’ | e¢aú: | ádintaú, | Tsiká!

| Mysterious one | road | to die | difficult | I am | indeed | he really said | O grandfather!

12 | Wakan’ʇa | ʞána | d¢in-máɔĭ, | éʞiʞíe añka: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying to him what precedes | he really said |O grandfather!

| Cŭn’ŭnckíta | úʇande¢acé tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Káxe-wáhü-san’, | cŭnta, | wisuñ’ʞa, | úʇande | añʞáxe tádetsé: |ádintaú,

| Káxe-wáhü-san’ | awhile longer | my younger brother | attention | we must make | he really said

| Tsiká!

| O grandfather!

15 | Wádaha | ¢iñkcĕ’ʇsi| hi’ naɔin’: | ádintaú, | Tsiká!

| Bier | to the st. an. ob. | arrived and stood | he really said | O grandfather!

| Há, | wítsiʞué! | ɔiñ’ʞa | ɔuíʞa | wa¢iñʞade, | éʞi añka: | ádintaú, | Tsiká!

| Ho | grandfather! |child | body |they have none | he was saying that | he really said |O grandfather!

| Wakan’ʇa | uɔañ’ʞe | ts'é | watséqi | d¢in’ | e¢aú: | ádintaú, | Tsiká!

| Mysterious one | road | to die | difficult | I am | indeed | he really said | O grandfather!

18 | Wakan’ʇa | ʞána | d¢in-máɔĭ, | éʞiʞíe añka: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying to him what precedes | he really said |O grandfather!

| Cŭn’ŭnckíta | úʇande¢acé tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

[pg 392]

20 | Káxe-wáhü-san’, | cŭnta, | wisuñ’ʞa, | úʇande | añʞáxe tádetsé: |ádintaú,

| Káxe-wáhü-san’ | awhile longer | my younger brother | attention | we must make | he really said

| Tsiká!

| O grandfather!

| ʇaɥ’pa | ¢iñcĕ’ʇsi | hi’ nacin’: | ádintaú, | Tsiká!

| Circle | to the st. an. ob. | arrived and stood | he really said |O grandfather!

| Há, | wítsiʞué! | ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | éʞi añka: | ádintaú, | Tsiká!

| Ho | grandfather! |child | body |they have none | he was saying that | he really said |O grandfather!

| Wakan’ʇa | uɔañ’ʞe | ts'é | watséqi | d¢in’ | e¢aú: | ádintaú, | Tsiká!

| Mysterious one | road | to die | difficult | I am | indeed | he really said | O grandfather!

24 | Wakan’ʇa | ʞána | d¢in-máɔĭ, | éʞiʞíe añká: | ádintaú, | Tsiká!

| Mysterious one | that only |I am I-not | he was saying to him what precedes | he really said |O grandfather!

| Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Káxe-wáhü-san’, | cŭnta, | wisuñ’ʞa, | úʇande | añʞáxe tádetsé:

| Káxe-wáhü-san’ | awhile longer | my younger brother | attention | we must make

| ádintaú, | Tsiká!

| he really said | O grandfather!

27 | Mikák'ĕ | han’da-ʇan | ¢iñkcí | é’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Star | by day | the st. an. ob. | at it | arrived and stood | he really said |O grandfather!

| Há, | wítsiʞué! | ɔiñ’ʞa | ɔuíʞa | wa¢iñʞade, | éʞi añká: | ádintaú, | Tsiká!

| Ho | grandfather! |child | body |they have none | he was saying that | he really said |O grandfather!

| Wakan’ʇa | uɔañ’ʞe | ts'é | watséqi | d¢in’ | e¢aú: | ádintaú, | Tsiká!

| Mysterious one | road | to die | difficult | I am | indeed | he really said | O grandfather!

30 | Wakan’ʇa | ʞána | d¢in-máɔĭ, | éʞiʞíe añka: | ádintaú, | Tsiká!

| O mysterious one | that only |I am I-not | he was saying to him what precedes | he really said |O grandfather!

| Cŭn’ŭnckíta | úʇande¢a¢é tatsé: | ádintaú, | Tsiká!

| Awhile longer | you shall attend to it | he really said | O grandfather!

| Káxe-wáhü-san’, | cŭnta, | wisŭñ’ʞa, | úʇande | añʞáxe tádetsé: |ádintaú,

| Káxe-wáhü-san’ | awhile longer | my younger brother | attention | we must make | he really said

| Tsiká!

| O grandfather!

33 | Waɔiñʞa | cü’ʇse | ¢iñkcĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Bird | red| | to the st. an. ob. | arrived and stood | he really said |O grandfather!

| Há, | iɥʞú! | ádintaú, | Tsiká!

| Ho | grandmother! | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa | wa¢iñʞade, | éʞi añka: | ádintaú, | Tsiká!

| Child | body |they have none | he was saying that | he really said |O grandfather!

(Here some lines are wanting. See the other version for the appeal to the Red Bird and her reply. )

36 | Han’da | maɔan’ | u¢áʞ¢in | ¢iñkcĕ’ʇsi | hi’ naɔin’: | ádintaú, | Tsiká!

| Day | land | good | at the st. an. ob. | arrived and stood | he really said | O grandfather!

| Máxe | úʞawin’xe | ʇúda } ¢iñkcé ĕ’ʇsi | anníɥk`ăcin’ʞa: | ádintaú, | Tsiká!

| Upper world | gyration | four | the cv. in. ob. | there | we were people | he really said | O grandfather!

[pg 393]

38 | Anníɥk`ăcin’ʞa | ɔuíʞa | añkíi¢a-dáɔĭ: | ádintaú, | Tsiká!

| We were people | body | we did not find for ourselves | he really said | O grandfather!

| Máxe | úʞawin’xe | wé¢únda | ĕ’ʇsi | antsi’ naɔin’: | ádintaú, | Tsiká!

| Upper world | gyration | the second | there | they arrived and stood | he really said | O grandfather!

| Ĕ’ʇsi | anníɥk`ăcinʞa-dáɔĭ: | ádintaú, | Tsiká!

| There | we were not human beings | he really said | O grandfather!

| Máxe | úʞawin’xe | wé¢ad¢in | ĕ’ʇsi | antsi’ naɔin’: | ádintaú, | Tsiká!

| Upper world | gyration | the third | there | they arrived and stood | he really said | O grandfather!

42 | Ĕ’ʇsi | anníɥk`ăcin’ʞa-dáɔĭ: | ádintaú, | Tsiká!

| There | we were not human beings | he really said | O grandfather!

| Máxe | úʞawin’xe | wéʇuda | ĕ’ʇsi | antsi’ naɔin’: | ádintaú, | Tsiká!

| Upper world | gyration | the fourth | there | they arrived and stood | he really said | O grandfather!

| Ɔansan’ | antsi’ naɔin’: | ádintaú, | Tsiká!

| Sycamore | they came and stood (on) | he really said | O grandfather!

45 | Maɔan’ | utañ’ʞa | ¢iñkcé | ĕ’ʇsi | antsi’ naɔin’: | ádintaú, | Tsiká!

| Harvest time | the | there | they arrived and stood | he really said | O grandfather!

| Há, | wísŭñʞaé! | níɥk`ăcin’ʞa | win’ | siʞ¢áde tsé: | ádintaú, | Tsiká!

| Ho | younger brother! | person | one | has left a trail | he really said | O grandfather!

| Há, | wíɔin¢é! | níɥk`ăcin’ʞa | siʞ¢áde tsé: | écadi’-na, | níɥk`ăcin’ʞa

| Ho | elder brother! | person | has left a trail | you have said | person

|¢íakqá | ádintaú, | Tsiká!

| this is he | he really said | O grandfather!

48 | Há, | wíɔin¢é![21] | Hañ’ʞa | ɔiñ’ʞa | d¢in’ | e¢aú | ádintaú, | Tsiká!

| Ho | elder brother! | Hañ’ʞa | young | I am | indeed | he really said | O grandfather!

| Há, | wísŭñʞaé! | níɥk`ăcin’ʞa | win’ | siʞ¢áde tsé: | ádintaú, | Tsiká!

| Ho | younger brother! | person | one | has left a trail | he really said | O grandfather!

| Há, | wíɔin¢é! | níɥk`ăcin’ʞa | siʞ¢áde tsé: | écadi’-na, | níɥk`ăcin’ʞa

| Ho | elder brother! | person | has left a trail | you have said | person

|¢íakqá | ádintaú, | Tsiká!

| this is he | he really said | O grandfather!

51 | Há, | wíɔin¢é! | Waɔáɔe | d¢in’ | e¢aú | ádintaú, | Tsiká!

| Ho | elder brother! | Osage | I am | indeed | he really said | O grandfather!

| Hañ’ʞa | anníɥk`ăcin’ʞa tatsé: | ádintaú, | Tsiká!

| Hañ’ʞa | we shall be people | he really said O grandfather!

| Níɥk`ăcin’ʞa | ʇ`uda | siʞ¢áde tsé: | ádintaú, | Tsiká!

| People | some | left a trail | he really said | O grandfather!

54 | Hañ’ʞa | utá¢anʇse tsí | iɥtáde, | é | e¢aú: | ádintaú, | Tsiká!

| Hañ’ʞa | apart from the rest | lodge | theirs | that | indeed | he really said | O grandfather!

| Há, | níɥk`ăcin’ʞa | ʇ`úda | tsi’ añká | ádintaú, | Tsiká!

| Ho | persons | some | have come | he really said | O grandfather!

| Tsíɔu | Wátsetsi | iʇáde | tsi’ añká: | ádintaú, | Tsiká!

| Tsíɔu | Wátsetsi | also | have come | he really said | O grandfather!

57 | Ɔiñ’ʞa | uwáqta | e¢éʞi añká: | ádintaú, | Tsiká!

| Child | what is good for them | they decided (?) | he really said | O grandfather!

[pg 394]

58 | Ɔiñ’ʞa | ʞíwatañ’ʞa | man¢in tatsé, | e¢éʞi añká: | ádintaú, | Tsiká!

| Child | being chiefs over them | they two shall walk | they decided (?) | he really said | O grandfather!

| Ɔiñ’ʞa | íts'e ¢iñʞé | man¢in tatsé, | e¢éʞi añká: | ádintaú, | Tsiká!

| Child | without cause of death | they two shall walk | they decided (?) | he really said | O grandfather!

60 | Ɔiñ’ʞa | uʞístu | ĕ’ʇsí ¢iñʞcé tatsé: | ádintaú, | Tsiká!

| Child | assembly | there it shall be | he really said | O grandfather!

| Ɔiñ’ʞa | uníɥk`ăcn’ʞa | táde | maɔan’ | u¢áʞiʇse tatsé, | ádintaú, | Tsiká!

| Child | to become men in | in order that | land | you two shall seek you | he really said | O grandfather!

| Ɔiñ’ʞa | uníɥk`ăcn’ʞa | táde-ʇan’ | maɔan’ | ĕʇsi ¢iñkcé | ʞáxe añká:

| Child | to become men in | in order that | land | it is there | they have made

| ádintaú, | Tsiká!

| he really said | O grandfather!

63 | Ɔáde[22] | min’ʞa | ¢é-na | ĕ’ʇsi | kan’ha | hí ʞ¢in añká: | ádintaú, | Tsiká!

| Beaver | female animal | the mv. an. obs. in the past | there | border | reached and was sitting | he really said | O grandfather!

| Tsíhe | ɔiñ’ʞa

| Lodge | small

Translation.

1 "O younger brother! we must see what can be done to make human beings

of the children."

The Black Bear came to them and stood.

3 He went to the mysterious one of day, saying,

"Ho, grandfather! the children have no bodies."

He replied, "I have an everlasting road (in which I must keep);

6 I am not the only mysterious one;

You must still seek for help."

(On reporting to the leader, the latter said,)

"O Kaxe-wahü-san, my younger brother! we must still see what can be done."

9 So the Black Bear went to the star "Watse-ʇuʞa, saying,

"Ho, grandfather! the children have no bodies."

He replied, "I have an everlasting road (in which I must keep);

12 "I am not the only mysterious one;

"You must still seek for help."

(On reporting to the leader, the latter said),

"O Kaxe-wahü-san, my younger brother! we must still see what can be done."

15 So the Black Bear went to the Bowl of the Great Dipper, saying,

"O grandfather! the children have no bodies!"

He replied, "I have an everlasting road (in which I must keep);

18 "I am not the only mysterious one;

"You must still seek for help."

(On reporting to the leader, the latter said),

"O Kaxe-wahü-san, my younger brother! we must still see what can be done."

21 Then he went to the Seven Stars, saying,

"Ho, grandfather! the children have no bodies."

He replied, "I have an everlasting road (in which I must keep);

24 "I am not the only mysterious one;

"You must still seek for help."

[pg 395] (On reporting this to the leader, the latter said),

26 "O Kaxe-wahü-san, my younger brother! we must still see what can be done."

So he went to the Morning Star, saying,

"Ho, grandfather! the children have no bodies."

He replied, "I have an everlasting road (in which I must keep);

30 "I am not the only mysterious one;

"You must still seek for help."

(On reporting this to the leader, the latter said),

" O Kaxe-wahü-san, my younger brother! we must still see what can be done."

33 So he went to the Red Bird, who was sitting (on her nest), saying,

"Ho, grandmother!

The children have no bodies."

* * * * *

36 They went to the good land of day.

In four revolutions or gyrations of the upper worlds, we became human beings.

Though we were human beings, we did not find bodies.

39 They arrived at the second revolution of the upper worlds.

There we were not (complete) human beings.

They arrived at the third revolution of the upper worlds.

42 There we were not (complete) human beings.

They arrived at the fourth revolution of the upper worlds

They stood on a sycamore tree.

45 They stood there at harvest time.

"Ho, younger brother! a man has left a trail."

"Ho, elder brother!" said the Black Bear; "you have said that a man has left a trail.

"This is the man."

48 "Ho, elder brother!" (said the stranger) "I am Young Hañʞa."

[Tsiɔu.] "Ho, younger brother! a man has left a trail."

[Black Bear.] "Ho, elder brother! you have said that a man has left a trail.

"This is the man."

51 "Ho, elder brother!" (said the stranger) "I am Osage.

"We shall be Hañʞa people."

Some people left a trail.

54 Those were the lodges of the Hañʞa uta¢anʇse.

(The Hañʞa uta¢anʇse leader said)

"Ho! some persons have come.

"Tsiɔu and Watsetsi have come."

57 They thought of what was good for the children.

They decided that the two should continue as chiefs for the children.

They decided that the two should continue without anything that would be fatal to the children. (And they said)

60 "There shall be an assembly of the children.

"You two shall seek a land in which the children may become men."

They two arranged for the location of a land in order that the children might become men in it.

63 The Female Beaver, who had been traveling, came to the confines of the village (of the Hañʞa uta¢anʇse?)

(She made?) a small lodge (for herself?).

Good Voice, of the Mink'in gens, knew the history of the Female Beaver, but he failed to keep his promise to dictate it to the author.

[pg 396]

CONCLUDING REMARKS.

An Osage said to the author: "We do not believe that our ancestors were really animals, birds, &c., as told in the traditions. These things are only wa-wi’-ku-ska’-ye [symbols] of something higher." On saying this he pointed to the sky.

Apart from such traditions or myths, it is found that even the taboos and the names of the gentes, subgentes, phratries, and persons are objects of mysterious reverence among many, if not all, of the Siouan tribes. Such names are never used in ordinary conversation. This is especially the case in tribes where the secret society continues in all its power, as among the Osage, the Ponka, and the Kansa. When the author was questioning these Indians he was obliged to proceed very cautiously in order to obtain information of this character, which was not communicated till they learned about his acquaintance with some of the myths. When several Dakota delegations visited Washington he called on them and had little trouble in learning the names of their gentes, their order in the camping circle, &c., provided the interpreters were absent. During his visit to the Omaha, from 1878 to 1880, he did not find them very reticent in furnishing him with such information, though he was generally referred to the principal chief of each gens as the best authority for the names in his own division. But he found it very difficult to induce any of them to admit that the gentes had subdivisions, which were probably the original gentes. It was not till 1880, and after questioning many, that by the merest accident he obtained the clew from the keeper of a sacred pipe.

The Iowa, who have these social divisions and personal names of mythic significance, also have sacred songs, but these are in the Winnebago language. It is probable that they are the property of a secret order, as they, too, show how some of the gentes descended as birds from the upper world. The names of the Winnebago gentes and of some members of the tribe have been recorded by the author, who has also learned parts of their traditions. He infers that their secret society has not been abolished.

When a man of the Kansa tribe observed that the author had an inkling of the matter he related part of the tradition of that tribe, explaining the origin of the names and the taboos of several Kansa gentes. The ancestors of these gentes were spoken of as birds which descended from an upper world. The phratries in that tribe, the "Wa-yŭn min-’dŭn," or "(Those who) sing together," refer to mystic songs and strengthen the view that the secret society exists among these Indians. Several members of the tribe have positively stated its existence.

As one phratry is composed of the two gentes, Large and Small[pg 397] Hañka, that have the sole right to sing the war songs, time may show that these songs, which, with their chart of pictographs[23], are used by the Osage, are substantially those of the seventh degree in the Osage society. This is rendered the more probable by the fact that the Kansa have grouped their gentes in seven phratries, just the number of the degrees in the society. And this arrangement by sevens is the rule among Osage, Kansa, Ponka, Omaha, and Dakota, though there are apparent exceptions.

Further investigation may tend to confirm the supposition that in any tribe which has mythic names for its members and its social divisions (as among the Osage, Kansa, Quapaw, Omaha, Ponka, Iowa, Oto, Missouri, Tutelo, and Winnebago), or in one which has mythic names only for its members and local or other names for its social divisions (as among the Dakota, Assiniboin, Mandan, Hidatsa, and Crow), there are now or there have been secret societies or "The Mysteries."

Footnotes

1.

The sound of this inverted ṵ, between o and u, as well as the sounds of other letters used in this article, except that of the inverted ɥ (which is a sound approximating ch in the German word ich), is to be found on page 206, Third Annual Report of the Bureau of Ethnology.

2.

It is probable, however, that the Panɥka (Ponka) man began with the stick at the east, as he must use the right hand and foot first.

3.

Meaning uncertain; it may refer to the female or doe.

4.

See "Omaha Sociology," §§ 14-16, 19, 28, 33, 34, 36, 56, 143, 248-258, and passim, in Third Annual Report of the Director of the Bureau of Ethnology.

5.

The literal rendering of the title is "Growth told. Tsíɔu Peacemaker theirs." This may be translated freely by "Revelations of the elders of the Red Eagle gens."

6.

Ɔiñ'ʞa weháʞi¢e, "The first end of the children" or "The beginning of the race." This reckoning was backward. The Ponka have a similar usage: uhañge, an end; uhañge pahañga tĕ, the first end or beginning. Ádintaú, formed by crasis from ade and intau, may refer to the words of the old men who have handed down these traditions. Tsiká is unintelligible to the younger Osage of the present day. One man told the author that he thought it meant, "O grandfather," being addressed to the principal Wakanʇa. He said that it was substituted for another name of that being.

7.

The chorus or refrain at the end of each line is omitted in the free translation, as it would make confusion. If retained, the first four lines would read thus:

The first of the race: he really said, O grandfather!

He was saying, "Ho, younger brother! the children have no bodies": he really said, O grandfather!

"We shall seek bodies for our children": he really said, O grandfather!

"Ho, younger brother! you shall attend to it": he really said, O grandfather!

8.

Éʞi añká refers to the preceding words, which were those of one of the mythic speakers. He was an ancestor of the Tsíɔu gens. Here he addressed his younger brother. At this time the brothers were destitute of human souls and bodies, though they possessed conscious existence and could talk, as well as move about from place to place.

9.

See the lowest horizontal line on the left side of the chart.

10.

Nikacíʞa-dáɔĭ. Another reading is níkacíʞaqtsi-dáɔĭ: they were not complete human beings.

11.

A different reading of lines 17 to 25 is as follows:

Máxe úsakída | ʇúda | níkacíʞa¢áde: | ádintaú, | Tsiká!

Parallel upper worlds | four | they were made human beings | he really said | O grandfather!

Cŭn’ŭnckíta | é | e¢ádintaú, | Tsiká!

Awhile | he said | indeed, he really said | O grandfather!

Ɔiñ’ʞa | ɔuíʞa | wa¢iñ’ʞade, | é añká: | ádintaú, | Tsiká!

Child | body | they have none | he was saying | he really said | O grandfather!

Há, | wisŭñ’ʞa! | é | e¢ádintaú, | Tsiká!

Ho | younger brother! | he said | indeed, he really said | O grandfather!

Úʇande | añʞáxe tatsé: ádintaú, Tsiká!

Attention | we shall make | he really said | O grandfather!

Máxe úsakída | ¢ad¢in | ĕ’ʇsi | antsí naɔin’: | ádintaú, | Tsiká!

Parallel upper worlds | three | there | they (?) came and stood | he really said | O grandfather!

| Ɔiñ’ʞa | ɔuíʞa-dácĭ | é | e¢ádintaú, | Tsiká!

| Child | had no bodies | he said | indeed, he really said | O grandfather!

| Cŭn’ŭnckíta | úʇande | añʞáxe tatsé: | ádintaú, | Tsiká!

| Awhile longer | attention | we shall make | he really said | O grandfather!

| Máxe úsakída | ¢ŭn’da | ĕ’ʇsi | antsí naɔin’: | ádintaú, | Tsiká!

| Parallel upper worlds | two | there | they (?) came this way and stood | he really said | O grandfather!

Translation.

At the fourth upper world they were made human beings.

"Still," said he (the elder brother?), indeed he really said,

"The children have no bodies.

"Ho, younger brother!

"We must give this matter our attention."

They came to the third upper world.

"The children have no bodies."

"Still must we give this our attention," said one.

They came to the second upper world. (From this line on there is no variation from what has been given above.)

12.

Here they obtained human souls, though they were in the bodies of birds. See the bird hovering above the four upper worlds in the chart. Then began the descent to this earth.

13.

Why the Black Bear was called Káxe-wáhü-san was not explained to the author.

14.

Cáʞe | ʇsüʇsean’ ¢akcí¢ĕ &c. You shall take me for your servant; literally, You shall walk, causing me to burn my feet; that is, You shall make me go through fire and water for you.

15.

Wátse-ʇúʞa-na. ʇuʞa shows that the star was regarded as a male animal, just as min’ʞa, in line 43, denotes that the next star was a female animal, not a female of the human race. As they were called "grandfather" and "grandmother," they were looked upon as supernatural beings or gods. So were all of the heavenly bodies to whom the Black Bear applied.

16.

Ɔiñ’ʞa ɔuíʞa miñkcé ¢an’tse, a phrase that puzzles the writer, who suspects that an auxiliary verb has been omitted and that the whole should read: "Ɔiñʞa ɔuiʞa-wikci¢e miñkcé ¢an’tse? ( Can I give you bodies for the children?) No! You must still make attempts to obtain them elsewhere."

17.

Wákanʇá ʞána d¢in-máɔĭ, I am not the only mysterious one (apply to some one of the rest).

18.

Mikák'ĕ pé¢ŭda, sometimes called "Mikák'ĕ udátse pé¢ŭnda," the Seven Gentes of Stars. Could this have any connection with the use of the number 7 as the number of the Tsiɔu, Waɔaɔe, and Hañʞa gentes?

19.

ʞahiʞe-waʇayiñʞa, of this gens, gave the following as another reading:

Ɔiñ’ʞa | níkacíʞa | ¢iñʞé-eʇan’, | cud¢é | e¢aú, | wítsiʞué! | ádintaú, | Tsiká!

Child | human beings | none as | I go to you | indeed | O grandfather! | he really said | O grandfather!

Translation.

As the children are not human beings, I go to you, O grandfather!

20.

This fragment of the tradition of the Bald Eagle subgens of the Tsiɔu wactaʞe gens was told by Pahü-skă, the chief, to Hada-ɔüʇse, who related it to the writer on the following day.

Hada-ɔüʇse, told some of the tradition first in English, but on chanting it in Osage he did not give all; so the former account is now given in these notes: "When the ancestors of the Bald Eagle people came to this earth they alighted on a sycamore tree, as all of the surrounding country was under water. This water was dried up by the ancestors of the Elk people, according to the tradition of the Ṵpqan or Elk gens; but this is disputed by the members of the Idats'ĕ gens, who are Kansa or Wind people. They say that their ancestors blew on the water, drying it up and causing the growth of vegetation. As soon as the water was gone the Bald Eagle people alighted on the ground. Then they met the Black Bear, who offered to become the servant of the Tsiɔu wactaʞe people. So he was sent to "Watse-ʇuʞa, who was a red star; then to Watse-minʞa, a star near the Morning Star; then to the Sun, Moon, and Seven Stars. As the people journeyed, the Black Bear said to the Tsiɔu leader, 'Brother, I see a man's trail. Here is the man.' The stranger said, 'I am a young Hañʞa. I am fit for work.' So they took him with them. Then they saw another trail, of which the Black Bear spoke to the Tsíɔu leader. They overtook the man, who was Hañʞaqtsi or Real Hañʞa. By and by they reached the village of the Hañʞa uta¢anʇse. They entered the village and made peace with the inhabitants. Then the leader of the Hañʞa uta¢anʇse said, 'We have some people come to us, and we will make them our chiefs.' So the two wactaʞe were made chiefs. The wactaʞe were then sent to search for a land where they might dwell, as the village of the Hañʞa uta¢anʇse was filthy and offensive on account of the dead bodies in and around it. This council was the first one of the whole nation. The two wactaʞe went out as mourners for seven days. The Hañʞa wactaʞe (Panɥka = Ponka) came back first, saying, 'I have found a place.' Afterwards the Tsiɔu wactaʞe returned and reported. The council was held again to decide to which place they would go. They agreed to settle at the place visited by the Tsiɔu wactaʞe. Then four standards were made by members of the Waɔaɔe (wanŭn gens, two for each side of the tribe. These were the standards made of minxa ha (swan or goose skins), and they were carried on the hunting road as well as on the war path. But the otter skin standards were always retained by the Waɔaɔe gens."

On comparing this version with that of Sadeki¢e we notice that in one or the other a transposition of some parts has been made. In this latter tradition the appeals to the heavenly bodies and to the Red Bird were made before the journey to the four revolutions of the upper worlds.

21.

Here is where the two roads begin.

22.

At this point begins the account of the Female Beaver. She was an ancestor of the Osage, according to a statement published in Long's Expedition to the Rocky Mountains.

23.

See the author's paper in the American Naturalist for 1885, entitled "Kansas mourning and war customs," with which was published part of the chart mentioned above.

*** END OF THE PROJECT GUTENBERG EBOOK OSAGE TRADITIONS ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG™ LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg electronic works

1.A. By reading or using any part of this Project Gutenberg electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg mission of promoting free access to electronic works by freely sharing Project Gutenberg works in compliance with the terms of this agreement for keeping the Project Gutenberg name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg License must appear prominently whenever any copy of a Project Gutenberg work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg™ License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg work, (b) alteration, modification, or additions or deletions to any Project Gutenberg work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg

Project Gutenberg is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg’s goals and ensuring that the Project Gutenberg collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 41 Watchung Plaza #516, Montclair NJ 07042, USA, +1 (862) 621-9288. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg eBooks with only a loose network of volunteer support.

Project Gutenberg eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

Table of Contents

Contents

Illustrations

OSAGE TRADITIONS.

INTRODUCTION.

TRADITIONS OF THE ELDERS.

UNŬn'U¢ÁʞE. TSÍOU WACTÁʞE ITÁPE.

UNŬn’ U¢ÁʞE. QÜ¢ÁPASAn ITÁPE.

CONCLUDING REMARKS.

Footnotes

THE FULL PROJECT GUTENBERG™ LICENSE