SSRIS wr, a : om ii a ae 7 nee a he At Sa 1 Lae ane ie a | pa. Ran - ae i) my hy ant me me's ; ae i i ie : Ey. a . ie rr a BT her ue 4) 7 me. ie ("i ey, 7 y oe iw a ; a a ; ye _ ' we A ‘or : aN : an AN - Te S a." 9 ‘eSay- te ey i r i" vi 7 -” a ) OS i as 7 i ‘a yi Lon wi Pos a i" i. aes 7H) ne 7. 4s ee ee mo) a D: De , q it ay a i he A ae Me ay. vi : i oF - Sei: By + yh t= 7 a ny a i _ Pal a or 7 oy Oy q as ‘h, iy: iy! am i " 7 ’ ‘Wy ne Bs ny # is iD | oak ot Wag tT he 7 iy ee THIRTY-NINTH ANNUAL REPORT OF THE us, BUREAU OF AMERICAN ETHNOLOGY TO THE SECRETARY OF THE SMITHSONIAN INSTITUTION 1917-1918 WASHINGTON GOVERNMENT PRINTING OFFICE 1925 a ¢ als % : ; ry = a HTM TRIE WIT 1O TAOWHA TAUMMA > 4O UAANTA er (OOIOZNTS Als Dan, SHAT FO ¥AAT as: 42 THT OF UOlTUTMeM YAIMAOeH Tite Z{@i-L ie ZANTHSON gS a: FEB 11 757 LiBRARN fT) CALA Co LETTER OF TRANSMITTAL. SMITHSONIAN INSTITUTION, BuREAU OF AMERICAN ETHNOLOGY, Washington, D. C., November 7, 1922. Str: I have the honor to submit herewith the Thirty- ninth Annual Report of the Bureau of American ec Sh for the fiscal year ended June 30, 1918. With appreciation of your Al in the work under my charge, I am Very respectfully, yours, J. WALTER FEWKEs, Chief. Dr. CHARLES D. Watcort, Secretary of the Smithsonian Institution. TET MACE IO HOTWIRE VOLVUTITSAL MalhORU TLS = | Rig, hadi wae ae taal “SOG “Oaglinad/. 290 creat atass chiltT 8h diiverul dias oO} toued oh svot T ite taolos uti nto AA ther aft Wy dogadd feta A stent ; rer 06 ont habits Wy fnozt add vol mi wohag how a Af gr ftir tote We notin: Nt ‘Ni _ tite! euTady aro “lo Hesqeet wot asawad fered. ; VIM AVA = cone WO etait) 2. oO eats hear Fee Rr hy Wweireyn 4 +. ae CONTENTS. REPORT OF THE CHIEF. SiGliGnnlite REGO NGS. ee eo se SSS SEE SDECISSEESCATC Nes ===eeeanee see ee ee NWDMMSOHINIE ee pe Se see Se eee eee age a= See eae Editorial work and publications. -.-...-.-----_--------=-------_----- Ser t1O Ls Seen eee ee ee eee ee a Mi Dray eee ee Be ee ee ee oo ee eee eae Collections =e eee ee ee ee ee Se ee ee TPO} SON eg eS a ee IMiscellanGolls se eee ee ee ee eee ee ee eee oe ACCOMPANYING PAPER. The Osage Tribe: Rite of Vigil, by Francis La Flesche (pls. 17; figs. 4) -- v r 9 ’ ao 7 - >, i 7 = al 2) fi : : nee 7 ¥ ‘ 7 . sv REWARD THI -QUT- Yer Tota yt 7 ¥ “A dap on i mil asout Maude iz : — p wnliraiest niet && - : . efi hienmlt AS - mm tn —— sud) basliind bug 2 Laie iL = = Pas 7 » . aot Hhdawd Oana] A o> oon E : Juana ciertethd 43 ae tao i = ee pat | awe’ gst eniey) iz 7 a oe hr tees MioOnAlenY i. ‘ é i y Fal Atv ey) ij fay GEL igi edo af tray « wi’ So efit Each T ont Deal’ fi - : = - REPORT OF THE CHIEF OF BUREAU THIRTY-NINTH ANNUAL REPORT OF THE BUREAU OF AMERICAN ETHNOLOGY. J. WALTER FEwxss, Chief. The operations of the Bureau of American Ethnology during the fiscal year ended June 30, 1918, were conducted in accordance with the act of Congress approved June 12, 1917, making appropriations for sundry civil expenses of the Government, which act contains the following item: American ethnology: For continuing ethnological researches among the American Indians and the natives of Hawaii, including the excavation and preservation of archeologic remains, under the direction of the Smithsonian Institution, including necessary em- ployees and the purchase of necessary books and periodicals, $42,000. The administrative affairs of the bureau prior to March 1, 1918, were conducted by Mr. F. W. Hodge, ethnologist in charge, when he resigned to accept a position in the Museum of the American Indian (Heye Foundation). On that date Dr. J. Walter Fewkes was appointed chief and continued the administrative duties of the office to the close of the year. SYSTEMATIC RESEARCHES. As the American Indian is rapidly losing many of his instructive characteristics in his amalgamation into Ameri- can citizenship, new features of the future work of the bureau stand out prominently pleading for investigation. Among these is the urgent necessity to rescue linguistic, sociological, and mythological data of aboriginal Indian life before its final extinction. When data now available dis- appear, unless recorded, they are lost forever. Os BUREAU OF AMERICAN ETHNOLOGY. The excavation and repair for preservation of archeologie remains, by no means a new activity of bureau: work, is in the same condition. Both anthropology and popular ap- proval call for the advancement and diffusion of knowledge by the bureau along this line. In addition to their duties in “continuing ethnological researches”? among the American Indians, the members of the staff have devoted much time to matters germane to their work. Answers to many letters received by the bureau ean not be written offhand but demand investigation and often considerable consultation of authorities in the library. Their requests are not confined to Indian ethnology but include a wide variety of questions on race mixture in the United States, Old World anthropology, and the like. Although the staff is made up of experts in the study of the American Indians and the appropriation is limited to the study of our aborigines, the chief has not shrunk from the necessity of contributing what information he could on these related subjects, recognizing the need in the near future of a Bureau of Ethnology. The ‘“‘ethnological researches’”’ of individual members of the staff the past year are outlined in the following pages. At the close of the last fiscal year Mr. F. W. Hodge had begun excavations at Hawikuh, one of the ‘Seven Cities of Cibola,” situated near the present pueblo of Zuni, N. Mex. This work was continued in the summer months and yielded a large and varied collection of artifacts, which are now in the Museum of the American Indian (Heye Foundation). The excavations were confined to the great refuse heaps that cover the western side of the elevation on which the ruins are situated, the maximum height of the hillock being 60 feet above the eastern valley. It was believed that this refuse would be found to follow the configuration of a gradual slope, but this proved not to be the case, for the farther the excavation was carried toward the ruined walls on the summit the deeper the refuse was found to be, and continu- ous work for nearly three months in this direction failed to reach a natural slope or escarpment. ADMINISTRATIVE REPORT. 11 The removal of the refuse, which had reached a depth of 15 feet when the work was suspended for the season, brought to light many features of interest, for, as was expected from the character of the surface soil, this great deposit of débris, con- sisting largely of ash and other refuse from the dwellings, interspersed with quantities of broken pottery and other artifacts, strata of drift sand, building refuse, etc., formed one of the cemeteries of the pueblo, or, one might say, the western area of a single great cemetery that surrounded the pueblo which, with its appurtenances, covers an area of approximately 756 by 850 feet, or nearly 15 acres. Excava- tion of perhaps a fifth of the cemetery area resulted in uncoy- ering 237 graves. Excavation had not proceeded very far before remains of walls of dwellings much older than those of historic Hawikuh were encountered on the floor of the original surface, 15 feet: below the maximum deposit of refuse; yet, as the work pro- gressed, it was found that these walls had been built over and across the walls of other and more ancient houses that had been erected, occupied, abandoned, and filled in to afford space for the construction of the dwellings which in turn preceded Hawikuh probably by many generations. The masonry of these earlier structures, on the whole, was much eruder than that of Hawikuh proper; but if allowance be made for disturbance caused by the burial of the dead through several generations, which included more or less comparatively recent pottery in the lower levels, the earth- enware of the earliest inhabitants of the site is of finer quality and of finer decoration than that manufactured by the his- toric Hawikuh people not long before the abandonment. of their settlement. Although the study of the archeology of Hawikuh has been barely commenced, the results of last season’s work give promise of a material addition to our knowledge of an important phase of Pueblo culture and it is hoped will ulti- mately open the way to the solution of related problems in southwestern archeology. aly, BUREAU OF AMERICAN ETHNOLOGY. Besides the routine work of his desk Mr. Hodge gave what spare time he could while in Washington to continuing his work on the bibliography of the Pueblo Indians. During July and August Dr. J. Walter Fewkes, ethnologist, completed his report on the Heye collection of West Indian antiquities and in the autumn made a brief archeological reconnaissance in southwestern Colorado, returning to Wash- ington the middle of November. His plan of operations was to visit the ruins in the McElImo district and determine their architectural features in order to define with greater exact- ness the characteristics they share with the cliff dwellings and pueblos of the Mesa Verde National Park. The object was to gather material that would enable him to construct a classification of the prehistoric buildings of the Southwest from structural data. The Mesa Verde cliff dwellings and pueblos belong to a type or group of ruins distinguished by the structure of the roof and other features of the cere- monial room or kiva. The aim of the field work in 1917 was to investigate the distribution of this form of kiva and to discover other peculiarities of the Mesa Verde type or group at points remote from the plateau and thus enlarge our knowledge of the geographical distribution of the types. It was found that the ruins in Montezuma Valley and the McEImo and its tributaries show extensions westward of the Mesa Verde type, and as the field work progressed much was added to our knowledge of the characteristics of great houses and towers, the examples of which on the Mesa Verde have been little investigated. The most noteworthy group of the ancient ruins visited in the course of his field work were three clusters of great houses, castles, and towers situated a short distance over the State line on the northern tributaries of the canyons of the McElmo. The most important result of the field work in 1917 is the conclusion that the ruins of the McElmo region indicate a people allied to those of Mesa Verde, who reached a high degree of architectural technique, surpassing any in America north of Mexico. Evidence was gathered that it was pre- ceded by a stage indicated by one-house construction, and ADMINISTRATIVE REPORT. 1133 the suggestion is made that it antedated pueblos, on which account it has been designated a middle phase in the South- west. A considerable number of small ruins of the same structural type but with only one room were discovered in the tributaries of the McElmo and Dolores Rivers. As a sequel to the exploration of the great houses, towers, and pueblos of Square Tower, Holly, and Hackberry Canyons, at the suggestion of Doctor Fewkes, the Director of the Public Park Service, Department of the Interior, has taken steps to have the ruins on these and adjacent canyons set aside from the public domain as a reserve, to be called the Hovenweep National Monument. During the year Mr. James Mooney, ethnologist, remained in the office, engaged, as impaired health permitted, in the elaboration of his Cherokee sacred formulas. Throughout the winter and spring months much of his time was given to assisting the various delegations from the tribes of his work- ' ing acquaintance, in the West, in their efforts before Congress, particularly in regard to their native Peyote religion, of which he has made a special study. The proof of friendship in the assistance thus given has completely won the hearts of the tribes concerned, and has opened the door to successful investigation along every line of inquiry. On June 28 he left Washington for an extended stay with the Kiowa and associated tribes, among whom he is now at work. During the past year Dr. John R. Swanton, ethnologist, has devoted the greater part of his time to a study of three languages formerly spoken on and near the lower course of the Mississippi River—the Tunica, Chitimacha, and Atakapa (or Attacapa). The results of this study have been embodied in four papers—sketches of the grammars of the three lan- guages in question, and a comparative study. A sketch of the Tunica language, covering about 70 typewritten pages, has been accepted for publication in the International Journal of American Linguistics. The sketch of Atakapa, of 40 or 50 pages, is practically complete and is designed for publication in the same journal; that of Chitimacha covers about 100 pages. The latter is withheld from publication for the 14 BUREAU OF AMERICAN ETHNOLOGY. present so that more material may be added. Finally, the paper in which the three languages are compared and the conclusion drawn that they belong in reality to but one lin- guistic stock, is to be published as a bulletin by this bureau. This covers about 70 typewritten pages. During the latter half of April and all of May Doctor Swanton was engaged in field work in Louisiana, Mississippi, and South Carolina. In the first-mentioned State he con- tinued his investigation of the Chitimacha language. His visit to Mississippi was principally for the purpose of inquiring into the social organization of the Choctaw still living there. In South Carolina he began a study of the Catawba language, with the help of manuscript material left by Doctor Gatschet, and he plans to continue this study during the coming year. It is important as the only well-preserved dialect of any of the eastern Siouan peoples and that upon which must be based most of the relationship of the eastern Siouans to the other divisions of the stock. A small amount of ethnological material along other lines was also collected from the Chiti- macha and the Catawba. Doctor Swanton has also added some material to his history of the Creek Indians. In July, 1917, Mr. J. N. B. Hewitt, ethnologist, began a critical and comparative study of the Cayuga texts relating to the Iroquois Federation, which he had recorded during the two previous field trips. This manuscript matter aggre- gates more than 500 pages and treats of more than 40 topics or features of the Federation of the Iroquois, dealing with the principles and structure of this institution of the Five “Nations” or tribes. This comparative study was carried to tentative comple- tion and involved not only the critical reading of the 500 pages of Cayuga text but also an equal number of pages of Mohawk and Onondaga texts. Mr. Hewitt also read 200 galleys of proofs of the Seneca myths and tales of the Thirth-second Annual Report of the Bureau of American Ethnology, of which 20 were of native texts with interlinear translations; he added to them nearly ADMINISTRATIVE REPORT. 15 200 numbered explanatory notes and read also 632 pages of the first and second revises for this same report, of which 100 pages are in native text with interlinear translations. During May and June, 1918, Mr. Hewitt was engaged in field work in Ontario, Canada, among the Indians of the Six Nations of Iroquois. He took up the work in textual and literary criticism of the many texts he has recorded relating directly to the institution of the federation or league of the five tribes or nations in earlier field operations. By far the largest, and also the most trustworthy, part of these texts was recorded from the dictation of one of the best-informed ritualists and expounders of the league, but much additional and supplementary matter in the form of texts was recorded from the dictation of other informants who had the reputation in the community of being authori- ties in regard to the motives and plans of the founders of the federation or league and the decrees and ordinances pro- mulgated by them; but as these texts were given from memory it was inevitable that some of the most important details of the structure and working apparatus of the league have not been remembered with the same fidelity by different persons, and so various views and statements concerning the same subject matter are found. The problem for the student, then, is to ascertain by an adequate investigation upon what facts these conflicting views and statements were originally based. The vocabulary of the national terms employed is that of statecraft and ritualism—the utterances of the statesmen and stateswomen of that earlier time, who had clear visions of institutions which are to-day being for- mulated and written into the statutes of our great republic. Among these may be mentioned the recall, the initiative, the referendum, a full-fledged colonial policy, and woman suffrage (limited to mothers), men having no voice in the body which nominates their chiefs. It is well-nigh impossible to find an interpreter among the Iroquois who is such a master of both the English and the native Iroquoian languages as to be able to translate cor- rectly a large number of the most important native terms into 16 BUREAU OF AMERICAN ETHNOLOGY. the English tongue. The following may be taken as a typical example. Dekanawida, in detailing the work of the founders in his ‘‘ farewell address,” used the following term frequently and it also occurs elsewhere. This word is “‘ We’dwéfna’- kera‘da’nyon’.”’ The literal meaning is ‘‘We have made types or symbols of things.”” This is the only rendering known to most native interpreters. But its technical-signi- fication is ‘‘We have made ordinances, or laws, or regu- lations.” Another form of criticism is the discovery of the reasons which led to the variation of the ritual as used by the father and mother sides of the league. As an example the following may be cited. One or the other of these sides is the mourning side in the council of condolence and installation. The side which is not the mourning side employs all fourteen of the sections of the ‘‘requickening address.”” But it is custom- ary for the mourning side, in replying, to employ only thir- teen, omitting the ninth, which refers to the caring for the grave of the dead chieftain. This omission may seem to be a small matter to solve, but it is one which brings out the intense esoterism and metaphoric use of terms that charac- terize terminology of the institutions of the federation or league of the five nations or tribes of the Iroquois. This definition or meaning shows that the rules of procedure among the Iroquois Five Tribes were not the commands of an autocrat or tyrant, but rather the formulated wisdom of a body of peers, who owed their position to the suffrages of those who owned the titles to them, and that the form of government was a limited democracy, or, strictly speaking, a limited gynecocracy. At the beginning of the year Mr. Francis La Flesche, ethnologist, took up the task of putting together his notes on the ‘‘Wa-shd-be A-thi",”’ a composite and intricate war ceremony of the Osage tribe. The name signifies the deter- mination of the warrior who becomes a member of the cere- monially organized war party to show no mercy to the eneniy and that he shall be even as the fire—a power that consumes all things that happen to be in its destructive course. ADMINISTRATIVE REPORT. 17 The literal translation of the name, Wa-shd-be Athi", is Wa-sha-be, a dark object; A-thi", to have in one’s possession, to carry. The word ‘‘Wa-shd-be”’ is here used as a trope for the charcoal that symbolizes the merciless fire. The making of the symbolic charcoal forms an important part of the great ceremony and each warrior is required to carry with him a piece of this charcoal tied up in a little buckskin pouch. When he is about to attack the enemy he must blacken his face with this charcoal. If he happens to neglect this, he will not be permitted to recount the strokes he may deliver the enemy in the attack and to count his war honors. Originally there was only one “‘Wa-shaé-be A-thi"”’ cere- mony, and this ceremony pertained strictly to defensive and aggressive warfare. Later this ceremony was employed for organizing a war party to be sent out to slay some mem- ber of an enemy tribe in order to send the spirit of the slain man to overtake and accompany the spirit of the deceased member of the tribe and to be his companion to the realm of spirits. The original ceremony was described by Wa-xthi-zhi, who belongs to the great division of the tribe which represents the earth and is called Ho"-ga. The ceremony, when it is used as a mourning rite, was described by Xu-thd4-wa-to"-i", a member of the great division representing the sky, and called Tsi-zhu. The account of these two ceremonies, the text, the songs, with their music, the recited parts of the ritual, and the illustrations and diagrams cover 253 pages. It required much time as well as the exercise of patience to secure the details of these war ceremonies. Particularly was this true of the wi-gi-es (the recited parts), which relate to the traditions of the people, on account of their religious character and the superstitious awe with which the men and women of the tribe regarded them. Deaths have occurred during the study of these rites, and these deaths have been by the people attributed to the reciting of the rituals without regard to the traditional and prescribed rules. 3594°—25+ 2 — 18 BUREAU OF AMERICAN ETHNOLOGY. In May, 1918, Mr. La Flesche visited the Osage Reserva- tion for the purpose of completing his investigations of the tattooing rite, which he had started some time ago, and succeeded in securing 22 of the wi-gi-es (the recited parts) from one man at a continuous sitting of two days—a remark- able feat of memorizing. Each of these wi-gi-es belongs to a gens of the tribe, the male members of which recite it at an initiation into the mysteries of the rite or at the ceremony of the actual tattooing. All of these wi-gi-es are recited simultaneously by their owners, and the volume of sound is like that of a responsive reading in a church, with the difference that the reciting is not in unison, as each man recites for himself independently of the others. Fourteen of these wi-gi-es have been transcribed and translated, and they cover about 100 pages of hand-written manuscript. Besides these 22 wi-gi-es, Mr. La Flesche secured the pen- alty wi-gi-es owned exclusively by the Thunder gens. He also obtained the penalty wi-gi-e owned in common by the various gentes of the Tsi-zhu division and the one owned by gentes of the Wa-zhd-zhe and Ho*’-ga subdivisions of the Ho"’-ga great division. These penalty wi-gi-es are recited by their owners to the man who offers himself as a candidate for initiation into the mysteries of either the fasting or the shrine degree of the tribal rites. Like the ‘‘sword of Dam- ocles,’”’ the penalty hangs over the head of the candidate and drops upon him the moment he violates his initiation obli- gations, and punishment comes to him by supernatural means. These two wi-gi-es have been transcribed, but are yet to be translated. While in the office Dr. Truman Michelson, ethnologist, was engaged in correlating the Indian texts of the White Buffalo Dance with the English translation, and revising the latter. He left Washington near the middle of July and, arriving at Tama, Iowa, resumed his field work among the Sauk and Fox. His attention was mainly directed to the esoteric meaning of the songs of the White Buffalo Dance, and to verifying sociological work of the previous season. He obtained the names of nine-tenths of the Fox Indians and obtained information regarding the gens and dual divisions ADMINISTRATIVE REPORT. 19 to which their owners belong. A number of ceremonies of these Indians were witnessed and he also learned some facts on Fox eschatology. During his work he purchased a num- ber of sacred packs for the Museum of the American Indian (Heye Foundation), receiving the right to publish by the bureau the information pertaining to them. On leaving Tama, Doctor Michelson proceeded to Mayetta, Kans., to conduct a preliminary survey of the Potawatomi, as it was very clear that the dual divisions of the Sauk and Fox could only be thoroughly understood after that of the Potawatomi was unraveled. Although unable to completely work out the regulations governing membership in the Potawatomi dual divisions, he determined definitely that this division was for ceremonial as well as athletic purposes, as among the Sauk and Fox. He successfully studied the gentile organi- zation of the Potawatomi and obtained a number of folk tales in English which show very clearly that a large body of European (French) element have been absorbed by the Potawatomi and that certain elements of the Plains Indians are present. To account for the distribution of the surviving tales we must assume an early association with the Ojibwa and a later one with the Sauk and Fox group, which is quite in line with what would be expected on linguistic and his- toric grounds. Doctor Michelson returned to Washington in October and prepared manuscript on a number of miscel- laneous topics appertaining to the Fox Indians, to serve as an introduction to the proposed memoir on the White Buffalo Dance, which, with the exception of typewriting the Indian texts and the addition of a vocabulary, is now ready to submit for publication. During the winter Edward Daven- port, a Fox pupil of the United States Indian School at Carlisle, spent a week in Washington, assisting in a number of points regarding the memoir. In the spring Doctor Michelson made a preliminary trans- lation of a Fox text of the ‘owl sacred pack.” In June he went to Carlisle and worked out the dubious points in the translation with this informant, who dictated the Indian text twice from that in the current syllabary, so that the 0) BUREAU OF AMERICAN ETHNOLOGY. entire text is phonetically restored. The punctuation (with a few exceptions, added later at Tama) of the Indian text and English translation was harmonized. Doctor Michelson edited Part I of Jones’s Ojibwa Texts, containing about 50 pages, which were published by the American Ethnological Society, and collected the author’s proofs of Part II, numbering 750, for a sketch of an Ojibwa grammar which will be offered for publication by the bureau. Doctor Michelson has now in press an article in the Journal of Linguistics showing that the Pequot-Mohegan belong to the Natick group of the central division of the Algonquian language. The beginning of the fiscal year found Mr. J. P. Harring- ton, ethnologist, in the field engaged in linguistic studies among the Mission Indians of Ventura County, Calif. At the close of this work, near the end of September, Mr. Har- rington returned to Washington and spent the following months in the elaboration of recently collected material and his Tanoan and Kiowa notes. Mr. Harrington has discovered a genetic relationship between the Uto-Aztecan, Tanoan, and Kiowa languages. The last two are so closely related that if the Kiowa had been spoken in New Mexico it would have been classed without hesitation by early writers as a Tanoan language. The Uto-Aztecan is more remotely but not less definitely related to the Kiowa genetically. The Kiowa sketch, amounting to 850 typewritten pages, now includes a com- plete analysis of all the important features of the language. On June 9, 1918, Mr. Harrington proceeded to Anadarko, Okla., where he remained until June 26 revising for publi- cation his entire sketch of the Kiowa language, after which he proceeded to Taos, N. Mex. From July to August 15, 1917, Dr. Leo J. Frachtenberg was engaged in confidential war work for the Department of Justice (Bureau of Investigation). On his return to the bureau he continued his preliminary work on the grammar and mythology of the Kalapuya Indians of central Oregon begun during the previous fiscal year. He also continued his work of extracting, typewriting, and editing all Kalapuya ADMINISTRATIVE REPORT, 21 texts collected by Doctor Gatschet. The mythology of these Indians, who are almost extinct, constitutes a connecting link between the tribes of the coast and those east of the Rocky Mountains. While we possess numerous works deal- ing with the mythology of the Indians of the northwest coast and of the Great Plains, nothing has yet been pub- lished on the folklore of the tribes that inhabit the area between the Coast Range and the Rocky Mountains. Hence a volume on the mythology of the Kalapuya (and also Molala) Indians will be a welcome contribution to our knowledge of the folklore of the North American Indians. SPECIAL RESEARCHES. Dr. Franz Boas, honorary philologist, has been engaged in the correction of the proof of part 1 of his volume on the Kwakiutl-English, which has been assigned to the Thirty- fifth Annual Report. For various reasons part 2 of the Handbook of American Indian Languages has been delayed. Good progress has been made by Doctor Boas on the dialects and distribution of the Salish tribe, much work having been done on the maps. This work, which is based on field work supported by Mr. Homer E. Sargent, was almost completed by Doctor Haeberlin, whose unfortunate death has somewhat curtailed the work on these tribes. A very important work on the basketry of the Salish tribes, funds for which were also provided through the generosity of Mr. Sargent, has made good progress. Prof. W. H. Holmes, of the National Museum, accompanied by Mr. DeLancey Gill, of the bureau, made a brief visit to the Aberdeen Proving, Station, Md., where Indian remains had been reported in excavations for Government buildings. He also continued the preparation of the Handbook of American Antiquities, part 1 of which will soon be published as Bulletin 60 of the bureau. Provision was made out of the appropriations of the Bureau of American Ethnology for a brief archeological reconnaissance in the Walhalla Plateau overlooking the OA»? BUREAU OF AMERICAN ETHNOLOGY. Grand Canyon, from the last of April to the end of the fiscal year. Mr. Neil M. Judd, of the United States National Museum, was detailed for this work. He found remains of prehistoric buildings plentiful along the route of Kanab, Utah, southeastward, in the northern portion of the Kanab forest, at House Rock Valley, and in North, South, and Sad- dle Canyons. These remains consist usually of one, two, and three room structures constructed of unworked stone blocks. In many instances the foundations of the walls were stones placed on edge, their tops separating the masonry of the roof. Clusters of circular rooms, measuring from 4 to 10 feet in diameter, also occur. The floors of these rooms are generally covered with burnt earth or ashes, mingled with clay that bears impressions of willows and grass, as if parts of roofs similar to those of prehistoric rooms observed along the Colorado River in the San Juan drainage. Cliff houses also exist in the breaks bordering the Walhalla Plateau, but these are as a rule small single rooms, appar- ently cists for storage like those built by the people who inhabited the single-room houses in the open, somewhat back from the rim of the canyon. Many small artifacts were found on the cliffs, but few fragments of pottery were reported. Dr. Walter Hough was detailed from the National Museum to begin a study of the ruins in the Tonto Basin, a country of great archeological possibilities, situated between the valleys of the Little Colorado and the Gila. The result of a brief examination of the northern part of this region was encouraging, showing the existence of large ruins in the open as well as cliff houses of considerable size. Doctor Hough also made an examination of several important collections of artifacts, some of which are unique, and enumeration of the ruins visited by him indicates a promising field for future research, which it is the intention of the bureau to prosecute in coming seasons. Mr. D. I. Bushnell, jr., continued the preparation of the manuscript for the Handbook of Aboriginal Remains East of the Mississippi. The introduction, containing much ADMINISTRATIVE REPORT, 23 matter treating of sites, has been completed and will be published in advance of the handbook. It contains a valuable discussion of village sites and cemeteries, treated in a historical manner, with reproductions of old prints and maps. Dr. A. L. Kroeber has elaborated certain portions of the Handbook of the Indians of California and little remains to be done before it is ready for publication. The study of Indian music was continued by Miss Frances Densmore throughout the year. She has completed a report on the Ute music, consisting of about 375 pages, and has submitted new material on Ute, Mandan, and Chippewa music. Her account of the Mandan and Hidatsa songs con- tains 400’ pages. A new feature has been introduced in the study of the Ute melodies, where she has devised diagrams consisting of curves on a background of coordinate lines. Miss Densmore’s main studies have been on ethnobotany of the Chippewa and include plants used in treatment of the sick and other subjects. The general economic life and the industries of the people were also studied and an exten- sive collection made, which she has photographed for use in her publications. She has likewise adopted the method of tone photographs designed by Dr. Dayton C. Miller, of the Case School of Applied Science, Cleveland, Ohio. MANUSCRIPTS. The following manuscripts, exclusive of those submitted for publication by the bureau, were purchased: Unique copy of the Journal of Frederick Kurz’s Travels through the Western States (in German). In addition to the text (in German) there are two jackets of photographs of original drawings of great historical value. Six letters on British Guiana written by J. Henry Holmes to his wife, Mary Jane Holmes. EDITORIAL WORK AND PUBLICATIONS. On June 30, 1917, Mr. J. G. Gurley resigned his position as . editor and Mr. Stanley Searles was appointed to the vacancy July 1. Both editors were assisted by Mrs. Frances S. 24 BUREAU OF AMERICAN BTHNOLOGY. Nichols. A report of the publication work of the bureau during the fiscal year follows: PUBLICATIONS ISSUED. Bulletin 63.—Analytical and Critical Bibliography of the Tribes of Tierra del Fuego and Adjacent Territory, by John M. Cooper. 233 p., 1 pl. Hawarian Romance of Laieikawai.—By Martha Warren Beckwith. An advance separate from the Thirty-third Annual Report. 384 p., 5 pl. PUBLICATIONS IN PRESS. Thirty-second Annual Report.—Accompanying paper: Seneca Fiction, Legends, and Myths (Hewitt and Curtin). Thirty- third Annual Report.—Accompanying papers:.(1) Uses of Plants by the Indians of the Missouri River Region (Gilmore) ; (2) Preliminary Account of the Antiquities of the Region Between the Mancos and La Plata Rivers in Southwestern Colorado (Morris) ; (3) Designs on Prehistoric Hopi Pottery (Fewkes); (4) The Hawaiian Romance of Laieikawai (Beckwith). Thirty-fourth Annual Report.—Accompanying paper: West Indian Antiquities in the Museum of the American Indian (Heye Foun- dation) (Fewkes). Thirty-fifth Annual Report—Accompanying paper: Ethnology of the Kwakiutl (Boas). Bulletin 59.—Kutenai Tales (Boas). Bulletin 60.—Handbook of Aboriginal American Antiquities—Part 1 (Holmes). Bulletin 61.—Teton Sioux Music (Densmore). Bulletin 64.—The Maya Indians of Southern Yucatan and Northern British Honduras (Gann). Bulletin 65.—Archeological Explorations in Northeastern Arizona (Kidder and Guernsey). Bulletin 66.—Recent Discoveries of Remains Attributed to Early Man in America (Hrdliéka). Bulletin 67. —Alsea Texts and Myths (Frachtenberg). DISTRIBUTION OF PUBLICATIONS. The distribution of the publications has been continued under the immediate charge of Miss Helen Munroe, assisted in the opening months of the year by Miss Ora A. Sowersby, stenographer and typewriter, and later by Miss Emma B. Powers, Miss Sowersby having been transferred to the Bureau of American Ethnology. ADMINISTRATIVE REPORT, 25 Publications were distributed as follows: Copies. Annunlsreports andssepanatesaes—- — to! yes oe Joe a lL 66 Bulletins and separates____-_-- shee ae GH LAT) Contributions to North American Ethnology (volumes and SCD ALSUCS) ye eee ge eee SAM em ee eats eee es 7 Introductions _____- Bvrennere ces hdd Mery alo 7 toes TET. 4): 5 Miscellandous’ publications: HER Atl Shy WU Be OTe 106 Total_ epee s a eat Se oe re 344 As compared with the fiscal year 1917, there was a decrease of 4,640 in the total number of publications distributed. This was due to the fact that during the fiscal year 1917 four publications were sent out to the mailing list, whereas in the fiscal year 1918 only Bulletin 63 was distributed to the list. Twenty addresses have been added to the mailing list during the year and 15 dropped, making a net increase of 5. ILLUSTRATIONS. Mr. De Lancey Gill, with the assistance of Mr. Albert E. Sweeney, continued the preparation of the illustrations required for the publications of the bureau and devoted the usual attention to photographing visiting Indians. A sum- mary of this work is as follows: Negatives of ethnologic and archeologic subjects._-_-........_ 271 Photographic prints for distribution and office use__________ __ 525 Photostat prints from books and manuscripts. __________-_-- _ 300 Mounts used _ ¥ 800 Drawings and photograph preps ared ‘for publication a as allustra- Tons ae ou ee ee ne nee eee Ae LAN MS CMON: Illustration proofs read __ 4 $e We se eee 400 Portrait negatives of visiting Indians __ a: pnpeyeln Ado 2 depen oe asf 15 LIBRARY. The reference library of the bureau continued in the imme- diate care of Miss Ella Leary, assisted by Mr. Charles B. Newman. There was presented to the library by Dr. J. Walter Fewkes the Codex Hopiensis, consisting of three bound volumes of colored pictures of Hopi Katcinas made by a Hopi Indian in 1900. This is the material on which was 26 BUREAU OF AMERICAN ETHNOLOGY. based the article “Hopi Katcinas” in the Twenty-first Annual Report of the Bureau of American Ethnology. During the year 430 books were accessioned, of which 148 were acquired by purchase, 84 by binding periodicals, and 198 by gifts and exchanges. The periodicals currently received number about 760, of which 16 were received by subscription and 744 by gifts and exchange. We have also received 200 pamphlets, giving us at the close of the year a working library of 22,180 volumes, about 14,048 pamphlets, and several thousand periodicals. During the year there were sent to the bindery 142 volumes, and 84 bound volumes were received. In continuance of the policy of increasing the library by exchange and filling in incomplete sets, letters were written for new exchanges and for completing series already in the library. We have been able to secure by this means many valuable and important acquisitions. 7s In addition to the regular routine of cataloguing, classi- fication, ordering from book dealers, making up for binding, and keeping the serial and accession records, the efforts of the librarian were devoted to making a subject, author, and analytical catalogue of books that are represented in the old catalogue under the author only. During the year there was an increasing number of students not connected with the Smithsonian Institution who found the library of service in seeking volumes not obtainable in other libraries of the city. The library was used also by the Library of Congress and officers of the executive depart- ments, and out-of-town students have called upon the library for loans during the year. In addition to the use of its own library it was found neces- sary to draw on the Library of Congress from time to time for loan of about 450 volumes. Numerous typewritten biblio- graphic lists have been made for correspondents of the bureau and the Smithsonian Institution. The Monthly Bulletin for the use of the bureau staff has been continued throughout the year. ADMINISTRATIVE REPORT, 27 COLLECTIONS. The following collections acquired by members of the staff of the bureau, or by those detailed in connection with its researches, have been transferred to the United States National Museum: Seven baskets made by the Koasati Indians of Louisiana, collected by Dr. John R. Swanton. (61315.) A roughly chipped implement of gray limestone from British Guiana, presented by Dr. Walter E. Roth. (61325.) Six ethnological specimens of the Mandan, Ute, and Chippewa Indians, purchased from Miss Frances Densmore. (61573.) A loom of the Osage Indians, collected by Mr. Francis La Flesche. (62013.) Twelve specimens of plants from Minnesota, collected by Miss Frances Densmore. (62190.) Twenty-five stone objects from the Huastec region, Mexico, pre- sented to the bureau by Mr. John M. Muir, Tampico, Mexico. (62253.) Arrow points, spearheads (18) collected by Dr. John R. Swanton in the vicinity of Rock Hill, S.C. (62577.) PROPERTY. Furniture was purchased to the amount of $107.02; the cost of typewriting machines was $175, making a_ total of $282.02. MISCELLANEOUS. Quarters —Two rooms on the third floor of the north tower of the Smithsonian Building, occupied by the bureau, were painted; also the office of the chief. A glass partition was erected on the south front of the space occupied by the librarian as an office, in order to render the office more comfortable during the winter months. Three enlarged photographs of Spruce-tree House, Mesa Verde National Park, before and after repair, were painted and hung in the office of the chief. Personnel.—Changes in the personnel of the bureau during the last fiscal year were as follows: Mr. F. W. Hodge, ethnologist in charge, resigned Feb- ruary 28, 1918, and Dr. J. Walter Fewkes succeeded him, with the title of chief, March 1, 1918. Dr. Leo J. Frachten- 28 BUREAU OF AMERICAN ETHNOLOGY. berg’s official connection with the bureau terminated October 30, 1917. Mr. Stanley Searles was appointed editor July 1, 1917. Miss Florence M. Poast, clerk to Mr. Hodge, resigned October 15, 1917; Miss Ora A. Sowersby, a stenographer and typewriter in the service of the bureau, was assigned to that position November 1, 1918. The vacancy created by this change was filled by the appointment of Miss E. B. Powers, November 5, 1917. Clerical—The correspondence and other clerical work of the office, including the copying of manuscripts, has been conducted with the aid of Miss Florence M. Poast and Miss Ora A. Sowersby, clerks to the ethnologist in charge, and later by Miss M. 8. Clark, serving as private secretary to the chief. Mrs. Frances 8. Nichols assisted the editor. Respectfully, yours, J. WALTER FEWKES, Chief. Dr. CHARLES D. Watcort, Secretary of the Smithsonian Institution. ACCOMPANYING PAPER 29° ¢ © av Deum’. ji: Qxesyl ave, ts? SAN band 1.06 nie Mihily sovghy “28 0 ela Ray ely he ee eb eee STs asl isu ; : i 1) gfe sore we? ‘ j) i » - @ e i] ae | | At rf) Ti LAww | : y 7 7 ' Py’ righ Mi “e j a itit; i { ’ rr. : | 1 \ie oa N ’ v ity mia; a ’ Li "i i oF, cis) 1 : i , s HATE WY CAAT OOO THE OSAGE TRIBE THE RITE OF VIGIL By FRANCIS LA FLESCHE AAT 4oAcO AGT Ty WO ATA AT HHO AT BOAANT yA CONTENTS. Page Introdtctione = sh) saat Saas oa ee ees en ne UU SI 37 Pent le ybree\translation=— == ===. e near ONO OY oti roving a 39 s No’-zar-zHON Wa-THON, Sones or THE Rite or Vian. PUR CISeVCNNSOD 28 Sen. sees seen ee en SE Ee 8 41 Initiationsinto the No*/-zhi==zho=ts2 = - 2) 2 eee 42 Wi’-gi-e of the guardians of the penalties_________________________ 44 Penalty wi’-gi-e used by all the gentes__________.________________ 47 Penalty wi’-gi-e of Ni’-ka-wa-ko-da-gi gens______________________ 51 Noticelofimitiaition! ceremony. =—252- = ee 52 Carrying pipe and wailing by candidate___.______________________ 53 The first smoking wi’-gi-e—the taking of the seven animals________ 54 The second smoking wi’-gi-e—the taking of the six animals_________ 59 MNT e BELO 2b e/-CunCeLe mn On iymemen=se eres con net ee eee 2 ee 61 Wi'-si-e1of the symbolicmoccasins—-—- == - =e ee 63 ED CBW ialed On¢b et Sto: Se Ree eee Se ee eo Se ee 67 pLhesmichtisingingese sees ease ee ee 68 Wutlefoitheyeandidates 2-222 -s252 53) 222 ieee ee 69 (NCR Olea ese A eS ee 69 Kaj-noztsong ands wi'-pi-e22- 28 2S ee eee 70 PaINUIN ey OPE eNO Kale oe ee ee Se ee 72 Putting symbolic articles on the Xo/-ka__________________________ 73 Wit-pi-e of thessymbolicpamtings= === sss) eee eee 74 The No*-zhi"’ Wa-tho™ (rising song)____-__-__---_2_ | 30 76 Zho*’-xa Wa-zhu (consecrated tally sticks)_--___________._____ tad Sacred order of the songs used by the Wa-ca’-be and I-gtho®’-ga PB CIUCS Hemera ee re Seen ee eee SRS Dee tee es en eee 78 Song of processional approach to the house__-_____________________ 79 The song of walking upon the sacred animal skins_________________ 83 Soneslohuntyinesthershrines == ee ee ee el 88 Preparing to enter the house of mystery__________________________ 99 egendyor tthethawle wa-xo/-bee== nes ==) ee ee ee 100 hhersymbolicnmanesas= nese ee, Oe ee eee ee 101 SILLY SON Ps meme eee ee ere eee eke ao ere ees ee ee 103 SON PSLOMUCAVI Ci SeeeEe aera ee eee Stee Eee ty? 106 SUDDUCALION SON gS emeee meee es ete ee a ove 8 111 Songs of taking up the symbolic rattle._..___._.__________________ 114 SUntolpIpe Offering s0n gseee ls een ae ne ee eee 120 Woltisongs2tres ys) soa nena er tant On ee ee 124 CrowgsOugs= se eee as Sen A oe ae a a ee ee 127 DecrsOn gs kann a aae ne eens Rates Wet ene te Ly. ee Oe 129 Songs ofthe actioh weeping sso". .5 eee eee ee oe eee 137 Wag-ri-eofetheidreans=o= = seem oe yee ne a eee nian a 138 IDWS. HN: Die o lay Aaya ee eS 144 Songsjofserzne these -do>-bem ms een mien teen ene ue eal 147 Wi’-gi-e of the Black Bear and the Wa-zha’-zhe Wa-no® gentes______ 154 3594°—25;_3 33 84 CONTENTS. Initiation into the No®’-zhi"-zho"—Continued. Sun ray wi'-gi-e of the Tsi’-zhu Wa-no®____-__-__________________- Songs of counting the o-do®’ by the Wa/-do"-be___________________ O-do®’ count of Sho®/-ge-mo®-i®______-___-_-- Se ee ee Mhetsevento-dotis2. =~ 322. oe ee ee Theisixi0-don see ee eee Se RE Se ee Rees givienitheiWal-do®-be2= 222 a= saa ee soca ee ae ee eee Crow: songs! essen = see Sn ee ee ee ORY at 2 Black ‘Beartsongs 2202 21 AO: cee ete See Ot SOS Toe, eee Bnffallopsorn gS eae eet aoe re pte ee te ee Instractions:to the wite of the singers= 92-2 ee ee Raintingyco send courage rs =a ees on 5 ee ee Wigiltotsend courage! = (2 2-- =e) Sn ee ee ee ee Shizen) ooh joy wbMNIbaYM CO)! Igo] Oe ee ee ee ae ee ee eee Shiva) pay orp) keh amehbayee Cape in Key aveltolee = @erenionial catherine off00d esas =e a ee ae Bye is Comniplanting son gSe= == eae oe = a ee ee ee ee IEDOYSIX7SON he Se ace Se Re Se a Ae ee ere ee ee Songs of the rising of the buffalo bull men___.-_____--___-___------ Songs op the ehtowdor theca Oa ee a a es eee ee ee ee Wi! =c1-e of the rush tor ube. charcoale 9 =a. eae se ae ee Songs 7 nes somemnerenmen eo as NET SETA SR SEA Ae ee Os bontablesshrine sW01o) dc cs een eee eens Be ee ee hae 6G "Wa-xol-be-and' pouch: = 4 as - 2 a nereeite See ee ee 7. A, Wa-tse’-mo»-i?; B, Ku’-zhi-wa-tse, member of the Po®’-ka Wa- shta ol 88 THE OSAGE TRIBE. [ETH. ANN. 39 presented, years of labor would be required and many volumes filled. . . . therituals . . . ashererecorded . . . give a fair idea of what the other versions would be like.”’ ‘‘The ancient No*’-ho®-zhi"-ga in their years of pondering over life attempted to embrace in their mental vision not only the visible part of Nature, but even Wa-ko"’-da, whom no man can see, but whom they came to conceive, of as a creative Power, a power that abides in and moves among the great cosmic bodies, as well as the various forms of life in and upon the earth.” In this, the second volume, are presented two versions of one ritual, entitled ‘‘ No®’-zhi"-zho® Wa-tho",”’ Songs of the Rite of Vigil. This degree is the fourth in the order observed by the Tho’-xe gens of the Tsi’-zhu great division, and second in the order followed by the I"-gtho"’-ga gens of the Ho®’-ga great division. (See 36th Ann. Rept. B. A. E., pp. 152-153.) The first version is that of the I"-gtho"’-ga (Puma) gens and the second is that of the Tsi/-zhu Wa-shta’-ge (Peace) gens. The No®’-zhit-zho", or the Rite of Vigil, is a degree that is held as next in importance to the Ni’-ki-e, not only because the rite for which it is named brings the people in close touch with the Super- natural Power to which they appeal in times of distress but because it also contains nearly all the symbols and ceremonial forms essential to the other degrees. In the first volume the rituals are presented in three forms, and the same plan is followed in this, the second volume. The first presenta- tion is a free English translation; the second is as transcribed from the dictaphone records made by the Osage Indians; the third is a literal translation, as close as could be made under difficulties that exist between the English and the Osage languages, difficulties which are enhanced by the liberal use in their rituals of metaphors, figures of speech, modes of expression, and the disguising of words in the songs. The music of all the songs given by Wa-xthi’-zhi and Sho?’-ge- mo?-i? and recorded in this volume was faithfully and accurately transcribed by Miss Alice C. Fletcher, author of a number of books on Indian rites. PART I.—FREE TRANSLATION 39 _ =, ‘ye : oii ve be ‘wt tha, oe vig ath O07 1 eviuteel bl gain" 5 dai } 1pa4 ite Whe ee iv { j ine i) Se Oh 24 O arity) ent Y ass “Ts { Ajtai | fe 1 OR ee ( Pllap ee Tina) Pre Rone faa stn pare - Be Ol, | ty 1) - 3 uh win Wale ” 7 ) éiiiee ofr oar \ sf j t ® OIA siin Samy ‘ i Laie py * : lie heat it s j he iit’ «gf yy eee fee 1 ug oe wily UN NA _ : 4 ; » Pw ay dt - "1 y j At Tu te , meu PARI YEA Sat NO*’-ZHI*-ZHO* WA-THO*, SONGS OF THE RITE OF VIGIL. THE SEVEN SONGS. The title of this ritual, No®’-zhit-zho" Wa-tho", freely translated into English, is Songs of the Rite of Vigil. The word no®’-zhi"-zho® may be analyzed as follows: No®-zhi, to stand; zho, to sleep. This composite word, no®’-zhi-zho", is understood as referring to the rule which requires the man chosen to act as a mediator between Wa-ko®’-da and the tribe to stand or to sit in an upright position while performing this sacred duty. The man is strictly enjoined to be wakeful and watehful while he is actually offering his supplica- tions to Wa-ko®’-da, lest by inadvertence he might lose the sign of approval that may be given him by that Divine, Power. Wa-tho® means songs. The people of the Omaha, a cognate tribe, use the same title, No®’-zhi"-zho", for the Rite of Vigil as observed by them. The cry that is taught the child, and that is also used by a grown person when addressing Wa-ko"’-da, is put in musical form and is called Wa-ko"’-da Gi-ko®, The Cry to Wa-ko®’-da. (See 27th Ann. Rept. B. A. E., pp. 128-129.) The No®’-zhit-zho® Wa-tho" is counted as second in the sacred order of the seven tribal war rites as observed by the I®-gtho®’-ga or Puma gens of the Ho"’-ga subdivision; and the people of the Tho’-xe gens of the Tsi’-zhu great tribal division place this degree as the fourth in the order followed by them. (See 36th Ann. Rept. B. A. E., pp. 152-153.) The No®’-zhi®-zho® is a supplicatory rite which was observed by the Osage in the following manner: First: Collectively, as when all the people cried to Wa-ko®’-da at dawn, at midday, and at sunset. (See 36th Ann. Rept. B. A. E., pp. 49-50.) Second: As when the tribe determines upon going to war a man is chosen to perform the rite for the people as the introductory part of the ceremonies that attend the organization of a war party. The rite is continued by the man thus chosen, not only during the cere- monies, but throughout the entire expedition, both when going and returning. Third: Individually, as when a man, having lost by death his wife, son, daughter, brother, or sister, takes the rite for a period of four 41 49 THE OSAGE TRIBE. [ETH. ANN, 39 days only, or he may continue it for a few months or even as long as two years. Among the Omaha the No®’-zhit-zho" was observed by a youth who, voluntarily or at the behest of his parents, seeks the aid of Wa-ko®’-da for strength to meet the hardships and the dangers that beset his life’s pathway. The time for the youth to take upon himself this prayerful rite is when winter has passed, when the thunder heralds the arrival of spring, when the earth awakes and begins her life activities. It is then that the youth, standing amidst the blossoming flowers, lifts his voice in prayer to Wa-ko®’-da for pity. At any time during the summer season the man who is stricken with sorrow by the loss of some beloved relative may take upon himself this rite and seek consolation from the Mysterious Power whose presence fills all space in the heavens and all things upon the earth. The man serving sentence of banishment for putting to death a fellow-tribesman may take the rite in seeking pity from the Mysterious Power, and as evidence of his contrition for having violated the tribal law. This he must do while all nature is fully awake and active. « Fourth: The rite is observed by a man when being initiated into the mysteries of the Ga’ Tha-dse Ga-xe, Weaving of the Portable Shrine, one of the seven degrees of the tribal war rites. The shrine symbolizes the earth, with its myriad forms of life, the arch of the heavens within which the single stars, the constellations, and the galaxy eternally move, for the No®’-ho®-zhi®-ga in their searchings had arrived at the belief that all the great cosmic bodies are the out- ward manifestations of that Mysterious Power which moves among and within them. Therefore the act of making the symbolic shrine must be performed with all due reverence and in a worshipful manner. The shrine is woven of rush by a woman ceremonially appointed to do the work, and the candidate taking the degree is required to observe the rite of No®’-zhi"-zho" during the time the task of weaving is being performed. Fifth: The woman appointed to weave the shrine is also required to take the rite of No®’-zhi®-zho®, and thus to appeal to the Mysterious Power on behalf of the warrior who must at all times be ready to risk his life in order that the lives within the tribe may be protected against external dangers. This rite she must continue until she has fulfilled her task of weaving, which requires about four days of con- tinuous work. INITIATION INTO THE NO*’-ZHI*-ZHO*. A man who makes up his mind to take the No?’-zhi-zho® degree may send his wife or some friend, informally, for a Sho’-ka. A Sho’-ka must be chosen from a gens or subgens whose established office is to act as Sho’-ka (Ceremonial Messenger) for a gens or a LA FLESCHB] RITE OF VIGIL—-FREE TRANSLATION. 43 group of gentes in the ceremonies of the tribal rites. (See 36th Ann. Rept. B. A. E., pp. 52-53.) From the moment the man chosen to act as Sho’-ka responds to the call and appears before the candidate for the degree the relation between the two becomes formal and cere- monial. The candidate addresses the Sho’-ka, saying: ‘My nephew,” or whatever the kinship term may be that he ordinarily uses in speaking to him, “I have sent for you so that you may call for me my elder brother,” giving the name of a member of his own gens. The term ‘‘my elder brother” used by the candidate is not the ordi- nary kinship term but a ceremonial one. Having thus made his for- mal request, the candidate places in the hand of his Sho’-ka a filled pipe to carry as his badge of office and to show that the message he bears is of a ceremonial character. The Sho’-ka having delivered his message, and the elder brother having arrived and taken the seat assigned him in the house, the can- didate addresses him, saying: “ My elder brother, I have called you because I want to ask you to act as Xo’-ka for me.”’ The office of Xo’-ka is teacher or initiator. The elder brother asks, in reply: ‘“‘In what rite do you wish me to act as Xo’-ka for you, my younger brother?” The elder brother asks this question because if he had not taken the degree desired by the candidate he could not properly act as Xo’-ka for him. The candidate replies: ‘‘ My elder brother, I wish to have you act as my Xo’-ka in the No®’zhi"-zho® rite.” Then the elder brother, without any doubt or hesitancy, replies: “Ttis well, my younger brother. I have myself sung the songs (taken the degree) of that rite and can, therefore, act as Xo’-ka for you.” The two men having thus come to a definite understanding, the elder brother proceeds at once to enter upon his duties as Xo/-ka. He commands the Sho’-ka to summon the heads of two of the princi- pal war gentes to appear at the house of the candidate, namely: the Tsi’-zhu Wa-no®, of the Tsi’-zhu division, and the Wa-zha’-zhe Wa-no®, of the Ho*’-ga division. The Xo’-ka also commands the messenger to call an A’-ki-ho® Xo’-ka, an additional Xo’-ka. This assistant is chosen by the Xo’-ka himself from the gens of which both he and his candidate are members, knowing him to be a man well versed in this rite and competent to conduct the ceremony in all the details. The call of the heads of the two gentes, the Tsi’-zhu Wa-no® and the Wa-zha’-zhe Wa-no", to witness the preliminary ceremony serves as notice to all the No?’-ho®-zhi"-ga that a member of one of the gentes of the Ho®’-ga division has offered himself as a candidate for initiation into the mysteries of the No"’-zhi"-zho" degree of the war rites. The two men who represent the Tsi’-zhu Wa-no" and the Wa-zha’- zhe Wa-no® gentes promptly arrive and are assigned seats appropriate 44 THE OSAGE TRIBE. [RTH. ANN. 39 to their dignity. Almost at the same time the A’-ki-ho® Xo’-ka enters and is motioned to his place. After the ordinary greetings are exchanged between the men, the Xo’-ka in a formal address announces to the two representatives of the principal war gentes the application of the candidate for initiation into the mysteries of the No®’-zhit-zho® rite and at the same time expresses his willingness to act as his Xo/-ka during the ceremony. The two representatives give their approval and consent with expressions of pleasure at the coming initiation. The Xo’-ka then asks the A’-ki-ho" Xo/-ka to recite for the benefit of the eandidate the Wa’-xpe-gthe A-do®-be Wi’-gi-e, which may be freely translated as the Wi’-gi-e of the Guardians of the Suspended Penalties. The meaning of this wi’-gi-e may be explained as fol- lows: When the candidate has chosen his Xo’-ka and through him summoned to his house the representatives of two of the principal war gentes in order to obtain their consent to the initiation into the mysteries of the No®’-zhi"-zho® rite, the candidate had by these acts taken upon himself the vow that he will without fail be initiated into the rite and will perform all the acts necessary to be done in the initiatory ceremonies. The moment that the two representatives give their consent to the conferring of the No®’-zhi"-zho® degree the penalties attached to the vow become effective and hang suspended over the head of the candidate, to drop upon him as soon as he violates any of the obligations put upon him as a candidate. For instance: He may lay aside some articles of value with the thought, I will use these for fees in my initiation, or he may gather stores of food for entertaining the No®/-ho"-zhi"-ga when they assemble to witness or to take an active part in his initiation. Should the can- didate in the stress of adverse circumstances use for his personal comfort or that of his family any of these provisions, although his acts may be known only to himself, the penalties will fall upon him. The ever watchful guardians are the spirits of four animals, namely, the mottled lynx, the male puma, the black bear, and the elk, within each one of whom is reposed the supernatural power as well as the duty of inflicting these penalties. W1’-GI-E OF THE GUARDIANS OF THE PENALTIES. (Osage version, p. 375; literal translation, p. 517.) Verily, at that time and place, it has been said, in this house, The Ho®’-ga, a people who possess seven fireplaces, Verily, a people among whom there are none that are craven, Spake to one another, saying: Look you, my younger brothers, 5. Let the little ones! choose for themselves an avenger. Be ON Re 1 The term “‘little ones?’ frequently used in these rites always refers to ‘‘the people,” but it also conveys their belief in the continuity of their life as a tribe. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 45 Thereupon they took to themselves an animal, To be their avenger, Even the little mottled lynx, They took to be their avenger. When they had made their choice, . They further said to one another: It shall be for the little ones, . An avenging guardian of the overhanging penalties, as they travel the path of life, O, my younger brothers, . Behold the door that stands near by, . Even the doors of their houses shall be guarded with watchful care, as they travel the path of life, . Behold the fire that stands near by, . Even their fireplaces shall be guarded with watchful care, as they travel the path of life, O, my younger brothers, . The choice of an avenger thus made shall stand forever. . The male puma that lies outstretched, . They also made to be their avenger. . When they had made the puma to be an avenger, they said to one another, . It shall be for the little ones an avenging guardian of the over- hanging penalties, as they travel the path of life, my younger brothers. . Behold the door that stands near by, . Even the doors of their houses shall be guarded with watchful care, as they travel the path of life, O, my younger brothers, . Behold the fireplace that stands near by, . Even their fireplaces shall be guarded with watchful care, as they travel the path of life, O, my younger brothers, The choice of an ayenger thus made shall forever stand. . The unblemished black bear that lies outstretched, . That animal also, . We shall make to be our avenger. When they had made this choice they said to one another: . The bear shall be for the little ones an avenging guardian of the overhanging penalties, as they travel the path of life, my younger brothers, . Behold the door that stands near by, . Even the doors of their houses shall be guarded with watchful care, as they travel the path of life, O, my younger brothers, . Behold the fireplace that stands near by, 5. Even their fireplaces shall be guarded with watchful care, as they travel the path of life, 0, my younger brothers, . The choice of an avenger thus made shall forever stand. 46 THE OSAGE TRIBE. [ETH. ANN. 39 37. Verily, at that time and place, it has been said, in this house, 38. The tall animal (elk) that hes outstretched, 39. That animal also, 40. We shall make to be our avenger, 41. To avenge offenses committed, 42. To inflict the overhanging penalties upon all offenders, 43. It shall be for the little ones an avenging guardian of the over- hanging penalties, as they travel the path of life, my younger brothers, 44. Behold the door that stands near by, 45. Even the doors of their houses shall be guarded with watchful care, as they travel the path of life, O, my younger brothers, 46. Behold the fireplace that stands near by, 47. Even their fireplaces shall be guarded with watchful care, as they travel the path of life, O, my younger brothers, 48. The choice of an avenger thus made shall forever stand. This wi’-gi-e belongs exclusively to the I*-gtho™’-ga and the Wa-ca’-be gentes and, according to Wa-xthi’-zhi (Pl. 1), only a few No®’-ho®-zhi"-ga members of those two gentes have succeeded in learning it. Those who know it will not teach it thoroughly except- ing to persons with whom they have friendly relations or to those who are very liberal with their fees. To one who is not particularly liked or is not generous with his fees the learned No®’-ho®-zhi"-ga will recite the wi/-gi-e but once and then, gathering up his fees, he will hurriedly depart. The slightest inattention on the part of the learner is always seized upon by the teacher as an excuse to abandon his work. ; After the recitation of the wi’-gi-e the Xo’-ka and his assistant, the A’-ki-ho® Xo’-ka, fold up their fees preparatory to going to their homes, but before leaving they inform their candidate that he is allowed, by custom, seven years in which to prepare for the initiation. Within this time he must lay aside various articles of value to use as fees to be given to the officers who are to take an active part in the initiatory ceremony. He must also store away food supplies to be used in entertaining the No"’-ho?-zhi®-ga order whom he will have to invite to the initiation. For ceremonial and symbolic use he must collect the skins of seven animals, namely: (1) the skin of a mottled lynx; (2) the skin of a gray wolf; (3) the skin of a male puma; (4) the skin of a male black bear; (5) the skin of a male buffalo; (6) the skin of an elk; (7) the skin of a deer. Having given these instructions to their candidate as to his duties, the Xo’-ka and the A’-ki-ho® Xo’-ka depart for their respective homes. In the early days when the arrow with its bow was the only weapon possessed by the Osage that was effective at a distance, it was diffi- LA FLESCHE | RITE OF VIGIL—-FREE TRANSLATION. 47 cult for a candidate, even with the generous assistance of his friends and relatives, to procure so great a supply of goods, provisions, and animal skins as were required for use in the initiation. Taking this difficulty into account, the No*’-ho*-zhit-ga allowed a candidate seven years in which to prepare himself to take the degree. In later days when the Osage came into contact with the traders who supplied the people with flintlock muskets, powder and balls, as well as other commodities, the task of the candidate was not as great, and with the help of his friends he could prepare himself for the initiation in a shorter time. There is a penalty wi’-gi-e which is used in common by all the various gentes of the tribe in which the penalties to be inflicted are definitely prescribed. For a long time Wa-xthi’-zhi hesitated to recite this wi’-gi-e, but finally, in the spring of 1918, after much per- suasion he consented to give it. It is as follows: Prnatty Wt’-ci-— Usep spy ALL THE GENTEs. (Osage version, p. 376; literal translation, p. 518.) 1. Verily, at that time and place, it has been said, in this house, 2. In the midst of the winds that precede the approaching storm, 3. Move the Wa’-ca-ki-the of the little ones. 4. My grandfather (referring to a great butterfly, one of the Wa’-ca- ki-the), 5. Is, verily, a being from whom nothing is hidden, 6. He is the Great Butterfly (Dsi"-tha’ to®-ga), 7. Who moves amidst the winds that precede the storm, 8. My grandfather, it is said, 9. Ever moves amidst those advancing winds, 0. From him nothing can be hidden, as he moves onward amidst the winds, 11. Guarding the acts over which hang the penalties. 12. In the very depths of secret places these acts may be performed, 13. Yet he watches over them as he moves in the midst of the winds. 14. The guilty ones travel along life’s pathway, 15. My grandfather, 16. Overtakes them and makes them to become languid, to seek solitude and to sit in wretchedness, 17. Verily, he makes their skin to become sallow and of sickly hue; 18. He makes them to become restless and to lie here and there in distress. ‘ 19. My grandfather, 20. Causes them to fail to reach the four divisions of the days (four stages of life), 21. My grandfather, THE OSAGE TRIBE. [ETH. ANN. 39 2. Even causes them to lose consciousness and never to recover, . Verily, at that time and place, it has been said, in this house, . He even takes from the guilty their spirit (sanity) when bidden to do so. 5. The Great Butterfly stands as a Wa’-ca-ki-the of the little ones, it has been said, in this house. . And the Swallow (Ki-gthu’-ni-ka), . Amidst the winds that precede the storm, . Moves always, it is said, . Verily, nothing is hidden from him as he moves in the winds, . Guarding the acts over which hang the penalties. . My grandfather (the Swallow), 2. Overtakes the guilty persons, . And verily makes them to become languid, . He makes them to lose flesh which they never regain, 5. Verily, he makes their faces to become sallow and of sickly hue, . Makes them to lay their heads here and there in distress, . My grandfather, 8. Takes from the guilty, even their spirit (sanity) when asked to to do so, . Verily, at that time and place, it has been said, in this house, . The swallow stands as a Wa’-ca-ki-the of the little ones. . The mottled eagle also (A’-hiu-ta-ta), 2. Moves amidst the winds that precede the storm, . Guarding the acts over which hang the penalties, . My grandfather (the Eagle), 5. Overtakes the guilty persons, . And verily makes them to become languid, 7. Makes their skin to become sallow and of sickly hue, ;. And to lay their heads here and there in restlessness, in distress, . My grandfather, . Takes from the guilty, even their spirit when asked to do so, . The mottled eagle stands as a Wa’-ca-ki-the of the little ones. 2. And there is a little pipe (No®-ni’-o"-ba zhi"-ga), oo or Or Or oon oe or . That moves amidst the advance winds of the storm, Guarding the acts over which hang the penalties. . My grandfather, Overtakes the guilty and verily makes their skin to become sallow, and of sickly hue, . Makes them to become languid, . To lie here and there in restlessness, in distress, . My grandfather, LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 49 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. (ale 72 ae 73. 74. 15. 76. dad itis 78. 7S 80. sl. 82. 83. 84. 85. 86. 87. 88. 89. 90. Oi. 92. 93. 94. 95. 96. Takes from the guilty, even their spirit when asked to do so. Verily, at that time and place, it has been said, in this house, The nighthawk that lies outstretched (Tse-shi®’/-shi-e}, Moves amidst the winds that precede the storm, Verily there is nothing hidden to my grandfather, He overtakes the guilty persons, And verily makes them to become languid, Verily, at that time and place, it has been said, in this house, He makes their skin to become sallow and of sickly hue, To lie here and there in restlessness, in distress, Verily at that time and place, it has been said, in this house, My grandfather, Takes from the guilty, even their spirit when asked to do so. Amidst the winds that precede the storm, The great dragon fly (Tse’-pi-tha to®-ga), Moves always. To my grandfather nothing is hidden as he moves forth in the winds, Guarding the acts over which hang the penalties, My grandfather overtakes the guilty, And verily makes them to become languid, Makes their skin to become sallow and of sickly hue, He makes them to lie here and there in restlessness, in distress, My grandfather, Takes from the guilty even their spirit when asked to do so. What is the Wa’-¢a-ki-the of the little ones, they said to one another, My grandfather, The swallow that hes outstretched (Ni-shku’-shku), Amidst the winds that precede the storm, Moves always, Guarding the acts over which hang the penalties. My grandfather, Overtakes the guilty persons, And verily makes them to become languid, Verily, he makes their flesh to wither, He makes them to lie here and there in restlessness, in distress, My grandfather, Takes from the guilty even their spirit when asked to do so. 3594°—25;——4 50 THE OSAGE TRIBE. [ETH, ANN. 39 The symbols mentioned in this wi’-gi-e belong to seven different gentes. They are as follows: 1. The great butterfly belongs to the Ho®’-ga U-ta-no®-dsi. The name used in the wi'-gi-e, Dsi"-tha’ to™-ga, is an archaic name and not that in ordinary use. The common name is Dsi-o®’-dsi-o", 2. The swallow belongs to the Wa-ca’-be and the I*-gtho"’-ga gentes. The identity of the bird seems to be in doubt among the No®’-ho®-zhi®-ga of to-day. Ka-gthu’-ni-ka, the name used in the wi'-gi-e, is archaic and its meaning has become obscure. Wa-xthi’- zhi, who recited the wi’-gi-e, believes that the buzzard is referred to in the archaic name, but Wa’-thu-xa-ge of the Tsi’-zhu Wa-shta’-ge gens is certain that the name refers to the swallow. In the free translation, however, the swallow is used. 3. The mottled eagle, the immature golden eagle of the dark plumage, belongs to the Ho®’-ga A-hiu-to® gens. The name, A’-hiu- ta-ta, used in the wi’-gi-e, is archaic but it is still known to what bird the name refers. The name in common use for this bird is Ho®’-ga gthe-zhe, the mottled eagle, from the mottled marks on its tail feathers. 4. The little pipe, No®-ni’-o"-ba zhi"-ga, belongs to the Wa-zha’-zhe Wa-no® of the Ho"’-ga division. This pipe was used in the suppli- catory ceremonies of the people, and it is probably for this reason that it was included in this wi’-gi-e. It may be safe to presume that this symbolic pipe was used in the rite calling for the punishment, by supernatural means, of persons treating with contempt the sacred rites. 5. The nighthawk belongs to the Tsi’-zhu Wa-no" and the Tse- do’-ga I"-dse gentes. The name, Tse-shi®’-shi®-e,-used in the wi’-gi-e, is archaic; that commonly used is Pshu’-shka. 6. The great dragon fly belongs to the Mi’k’ Wa-no® gens. The ordinary name for the insect, Tse’-pi-tha to®-ga, is used in the wi/-gi-e. 7. The bank-swallow belongs to the Ni’-ka-wa-ko"-da-gi and the Tho’-xe gentes. The common name of the bird, Ni-shku’-shku, is used in the wi’-gi-e. When Wa-xthi’-zhi gave the penalty wi’-gi-e used in common by all the gentes he also recited one that belonged exclusively to the Ni’-ka-wa-ko"-da-gi gens. The wi’-gi-e of this gens, like the penalty wi’-gi-e of the I"-gtho"’-ga gens, prescribes no definite penalty to fall upon those guilty of performing acts of irreverence, but this would not be necessury in any case, because if the word wa’-xpe-gthe alone should appear in a wi’-gi-e it would be respected by the people. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 51 —_ to 13. 33. 34. rPODOmAN oor WN Prenatty Wt’-ci-r or THE N1’-KA-wa-KoO%-pa-Gr GENS. (Osage version, p. 379; literal translation, p. 520.) Verily, at that time and place, it has been said, in this house, Amidst the winds that precede the storm, A Wa’-ca-ki-the of the little ones always moves. Verily, at that time and place, it has been said, in this house, The red-breasted swallow that lies outstretched, Amidst the winds that precede the storm, Moves always, . Guarding the acts over which hang the penalties. . To my grandfather, . Nothing is hidden as he moves amidst the winds, . Verily, throughout the divisions of the days (the seasons), Nothing is forgotten by him, nor is there anything hidden from my grandfather. What is the Wa’-ca-ki-the of ‘the little ones, they said to one another, The black-breasted swallow that lies outstretched. . My grandfather, they said, . Amidst the winds that precede the storm, . Moves always, . My grandfather, Guards the acts over which hang the penalties, as he moves amidst the winds. My grandfather, . Even though the divisions of the days have passed, . Forgets not the acts that have been performed, he is a person who forgets not. . Verily, nothing is hidden to my grandfather. . What is the Wa’-¢a-ki-the of the little ones, they said to one another, . The white-breasted swallow that lies outstretched, 5. My grandfather, . Amidst the winds that precede the storm, . Moves always, they said, . Guarding the acts over which hang the penalties. . Verily, nothing is hidden to my grandfather, . Even though the divisions of the days have passed, . He forgets not the acts that have been performed, he is a person who forgets not. What is the Wa’-ca-ki-the of the little ones, they said to one another, The yellow-breasted swallow that les outstretched, 52 THE OSAGE TRIBE. [BTH. ANN, 39 35. My grandfather, 36. Amidst the winds that precede the storm, 7. Moves always, they said, 38. Guarding the acts over which hang the penalties. 39. Verily, at that time and place, it has been said, in this house, 40. My grandfather, 41. Even though the divisions of the days have passed, 42. Forgets not the acts that have been performed, he is a person who forgets not. 43. Verily, he is a person to whom nothing is hidden, 44, As he moves amidst the winds, guarding the acts over which hang the penalties. Notice or INITIATION CEREMONY. After a lapse of time, when the candidate has fully prepared him- self for the degree, he calls his Sho’-ka whom he sends to the Xo’-ka and his assistant to give them notice that he is ready to proceed with the initiatory ceremony. The two men go to the candidate’s house to examine the amount of food supplies he had provided as well as the quality and the number of goods he had collected to be used as fees. When the Xo’-ka and his assistant have satisfied themselves that there is an adequate amount of provisions to be distributed to the No®’/-ho?-zhit-ga during the ceremony, and that there is a sufficient amount of goods to be given to the heads of the gentes who will take part, they set a day for the initiatory ceremony. The Sho’-ka is then sent to give formal notice to the No®’-ho®-zhi-ga to attend the initiation. This notice is called the U’-thu-ce U-tha-ge, Notice to Come and Participate. As on every ceremonial occasion, the Sho’-ka thus sent goes from house to house to deliver his message, carrying in his hand a little pipe as the credential of his office. Only those of the No®’-ho®-zhit-ga who have taken this or the Ni’-ki-e degree of the tribal rites respond to the call. This formal notice is equivalent to a command that cannot be ignored when given to members of a gens having a passive or an active part in the ceremony. A good representation of such gentes is always desired because of the symbolic character of the group. At the appointed time for the initiation the No®’-ho®-zhi"-ga gather at the village of the candidate where some of them camp and others are entertained at the homes of relatives or friends. Before the ceremonies begin, which occupy from three to four days, as well as at the intermissions, there is much feasting and visiting between the inhabitants of the candidate’s village and the families who have come from a distance to attend the ceremonies. LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION. 53 N Tsi’-zhu Great Division Sky Ho®’-ga Great Division Wa-zha’-zhe Subdivision Ho®’-ga Subdivision Water Earth 8 Early in the morning of the day set for the beginning of the initia- tory ceremonies the No®’-ho®-zhi"-ga go to the house of the candidate to perform a ceremony called No®-ni’ A-tha-sho-dse, which, freely translated, is, ‘‘The Smoking.” This title means that tobacco smoke is ceremonially blown by the No®’-ho®-zhi"-ga upon the seven animal skins procured by the candidate to be used as symbols (see p. 46). While the house in which the ceremony is to take place may not have been built with reference to the cardinal points it was, for cere- monial purposes, treated as though it had been oriented. The end of the long house at the left of its entrance is regarded as the east and the opposite end as the west. The initiating gens enter the house first, the members taking their places at the east end of the lodge. The candidate, his Xo’-ka, the A’-ki-ho™ Xo’-ka, and the chosen singers occupy the middle space and all sit facing the west. Then follow the other No®’-ho®-zhit-ga by divisions and gentes, those of the Ho®’-ga (earth) division taking their prescribed places at the south side of the lodge, and those of the Tsi’-zhu (sky) division, the north side (see diagram). Thus the house, together with the No*’- ho®-zhi®-ga, seated in groups according to divisions and gentes, becomes symbolic of the visible universe, for the ceremony to be performed is largely a dramatization of the movements of the great life-giving power, the Sun, through the heavens and over the earth. The initiating gens personate the sun, the Tsi’-zhu division, the sky, with its celestial bodies, and the Ho®’-ga division, the earth, with its water and all terrestrial life. CarryING Pirz AND WAILING By CANDIDATE. When the No®’-ho"-zhi"-ga have taken their places in the order above described, and ordinary conversation among the members has ceased, the candidate rises in response to a signal given by the A’-ki-ho™ Xo’-ka, who now conducts the ceremonies, and receives from him a little pipe. This marks the beginning of the initiatory ceremonies. The first act is in three parts, which are performed simultaneously. This act is called “ Wa’-i" Xa-ge,’”’ which, freely translated, means 54 THE OSAGE TRIBE. [BTH. ANN, 39 ) “Carrying (a pipe) and Wailing.’ The candidate carries in his right hand the pipe he received from the A’-ki-ho" Xo’-ka, his left hand is outspread, and in this attitude he passes along the lines of No®’- ho?-zhi"-ga sitting on either side of the lodge, places his hands upon the heads of two men at a time, and wails. The pipe carried by the candidate is a symbol of supplication to Wa-ko®’-da and the wailing is in appeal to the No®’-ho®-zhi®-ga to recite the sacred wi’-gi-e in full and not to hold any of it back. The second part is the reciting of the sacred wi'-gi-e by the No®’-ho"-zhit-ga. As the candidate passes along, carrying the emblem of supplication, and as he touches each couple the No®’/-ho®-zhi"-ga who have memorized the wi’-gi-e at once begin its recitation, simultaneously, but not in concert. This recital is an expression of the wish that the candidate shall succeed in all his enterprises as a warrior, and in all his other acts that pertain to the maintenance of life. The third part is performed by the women, who wail in sympathy with the candidate as an appeal to the No®’-hot- zhi®-ga that they will perform their part without reserve or prejudice. Widows of deceased members of the degree take their husbands’ place at the ceremony and are honorary members. When the candidate begins this act, ‘Carrying (the pipe) and Wailing,” he observes the courtesy due from an initiating division (in this instance the Ho®’-ga), to the opposite division. The candi- date therefore approaches the two men sitting at the east end of the line of No®’-ho®-zhi"-ga of the Tsi’-zhu division and places his hands upon their heads. The moment the candidate touches the heads of these two men he and the women begin to wail and all the No®’-ho- zhit-ga begin to recite the Smoking Wi’-gi-e. The candidate passes from couple to couple until he has reached the west end of the lodge. He then crosses over to the Ho®’-ga side and continues wailing and touching the heads of the No"’-ho®-zhi®-ga until he comes to the east end of the lodge. If the reciting of the wi’-gi-e goes on when he reaches the east he stands waiting until the recitation ceases, when he and the women stop wailing. In the No®’-zhi"-zho" degree of the tribal rites there are two Smok- ing Wi’-gi-es; the first is called Wa-k’o"’-ci Thu-¢e Pe-thon-ba tse, “The Taking of Seven Animals.’’ The second, Wa-k’o®’-ci Thu-ce Sha’-pe tse, ‘‘The Taking of Six Animals.” Tue Frrst Smoxine W1’-ci-E—TuHE TAKING OF THE SEVEN ANIMALS. (Osage version, p. 380; literal translation, p. 521.) 1. What shall the little ones make to be a symbol of courage as they travel the path of life? they said to one another. 2. The little mottled lynx that lies outstretched, they said, 3. Our grandfather, whose courage is great, we shall make to be a symbol of courage. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 55 — te a He 02 = Or e ior) LEZ 31. 32. NE SOHN De Tt was he who, at the beginning of the day, Rushed forth in attack, Upon the young male deer, with curved horns, And threw him to the earth where he lay in death. My grandfather returned to the deer, After he had made the attack. Verily, at that time and place, it has been said, in this house, He uttered a loud ery of triumph, Then spake, saying: When the little ones go toward the setting sun, . To strike and overthrow their foes, . They shall always fall upon them in this very manner, . And their hands shall always be upon the fallen foe, as they travel the path of life, . And as the mottled lynx stood there he made the first cut,?-it has been said, in this house. What shall the little ones make to be a symbol of courage? they said to one another, . The dark gray wolf that les outstretched, they said; . Our grandfather, whose courage is great, we shall make to be a symbol of courage. It was he who, at the beginning of the day, . Rushed forth in attack, . Upon the young male deer with gray horns, . Verily, it was within the bend of a river, . Our grandfather overtook the deer and made it to lie upon the earth in death, . Our grandfather uttered a loud ery of triumph, . Then spake, saying: When the little ones go forth to strike their foes . They shall always strike them in this manner, as they travel the path of life, . When they make my hands to be their hands, . Then shall their hands always be upon the foe, as they travel the path of life. . And as the gray wolf stood there he made the second cut, it has been said, in this house. What shall the little ones make to be a symbol of courage? they said to one another, The male puma that lies outstretched, they said, 2 Noexplanation could be obtained from either Wa-xthi’-zhi or Tse-zhiz’-ga-wa-da-in-ga as to the meaning of thisline and the closing line of each of the three following sections. The lines probably refer to the custom of cutting the scalp taken from the foe by a war party into four parts before cutting it into smaller pieces for distribution among the sacred hawks—the wa-xo/-be. 43. 44. 62. 63. THE OSAGE TRIBE. (BIH. ANN. 39 . Our grandfather, who is of great courage, 4. We shall make to be a symbol of courage. . It was at the beginning of the day, . That our grandfather rushed forth in attack, . Upon the full-grown male deer with dark horns, . Verily, it was within the bend of a river, . That our grandfather struck the deer to the earth and made it to lie in death, . Then our grandfather uttered a loud cry of triumph, . And spake, saying: When the little ones go forth to strike their foes, . They shall always strike them in this manner, as they travel the path of life, Their hands shall always be upon the foe, as they travel the path .of life. And as the puma stood there he made the third cut, it has been said, in this house. 5. What shall the little ones make to be a symbol of courage? they said to one another, The male black bear that lies outstretched, they said, . Our grandfather we shall make to be a symbol of courage. It was at the beginning of the day, . That our grandfather rushed forth in attack, Upon a hummock, Which he tore apart with his hands, Exposing the little bugs that dwelt therein. . He attacked them and crunched them between his teeth, And out of the corner of his mouth, on the right side, Blood began to trickle down. Then, at that very time and place, it has been said, in this house, He uttered a loud ery of triumph, And spake, saying: When the little ones go forth to strike their foes, They shall always strike them in this manner, as they travel the path of life, . Their hands shall always be upon the foe, as they travel the path of life. . And as the male black bear stood there he made the fourth cut, it has been said, in this house. What shall the little ones make to be a symbol of courage, as they travel the path of life? they said to one another. The great animal (buffalo bull) who stands firmly upon the earth, LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 5 64. 65. 66. 67. 68. 69. 70. Cle 72. 86. 88. 89. 903 Die 92. Our grandfather who is of great courage, we shall make to be a symbol of courage. It was at the beginning of the day, That our grandfather rushed forth in attack, Upon a high bank, And in his anger tore it down with his horns, Then he uttered a loud cry of triumph, ‘ And spake, saying: When the little ones go forth to strike their foes, They shall always strike them in this manner, as they travel the path of life, Their hands shall always be upon the foe, as they travel the path of life. . What shall the little ones make to be a symbol of courage? they said to one another. The tall animal (the elk) who stands firmly upon the earth, Our grandfather, we shall make to be a symbol of courage, Verily, in the midst of an open prairie, There stood a plant whose blossoms always look up to the sun (Silphium laciniatum), . The stalks of this plant he angrily attacked with his horns and reduced them to a twisted knot, . Then he uttered a loud cry of triumph, And spake, saying: When the little ones go forth to strike their foes, . They shall always strike them in this manner, as they travel the path of life, . Their hands shall always be upon the foe, as they travel the path of life. . What shall the little ones make to be a symbol of courage ? they said to one another. . The little animal (the deer) that lies outstretched, they said, 5. Although not possessed with the gall * that excites anger, We shall make to be a symbol of courage. . Four villages lay side by side, Along the outskirts of these villages the deer ran swiftly and escaped his pursuers, Although the deer runs along the edges of the village in his flight, The arrows of his pursuers flying about him in forked lines, He escapes all dangers. When the little ones make of the deer a symbol of courage, 3 There are many references in literature to the absence of the gall bladder in the deer family, but a refer- ence to one authority will suffice. See Flower and Lydekker, ‘‘Mammals, Living and Extinct,’’ p. 313. 58 THE OSAGE TRIBE. [BTH. ANN. 39 93. They shall enable themselves to escape all dangers, as they travel the path of life, 94. Thus it shall be with the little ones, 95. Their hands shall always be upon their foes, as they travel the path of life. At the close of the recitation of the wi’-gi-e by the No®’-ho?-zhi"-ga and when the wailing has ceased, the candidate returns to his seat by the side of his Xo’-ka. The A’-ki-ho™ Xo’-ka then gives to the Sho’-ka the skin of the little mottled lynx, the animal first mentioned in the wi’-gi-e, and also a little pipe which he has filled with tobacco. As the Sho’-ka takes the pipe he wraps around the stem the head of the lynx skin, letting the body hang down loosely, and having thus arranged the two sacred articles he carries them to the man sitting at the east end of the line of No®’-ho"-zhit-ga of the Tsi’-zhu division. He spreads the lynx skin upon the ground before the man and then presents to him the little pipe and touches the tobacco within the bowl with a small firebrand. The No"’-ho®-zhi-ga draws at the stem of the pipe and when the smoke passes freely he blows four whiffs upon the skin of the animal chosen to be a symbol of courage. In this way the Sho’-ka passes the pipe and the lynx skin from man to man until all the No®’-ho"-zhi-ga of the Tsi’-zhu division have blown tobacco smoke upon the sacred emblem. When the Sho’-ka reaches the west end of the lodge and all the members of the Tsi’-zhu division have blown smoke upon the lynx skin he crosses over to the Ho®’-ga division and moves eastward, presenting each member of that division with the pipe and lynx skin until he reaches the east end of the lodge. All the No®/-ho-zhi®-ga of both divisions having per- formed the ceremony of smoking upon the little mottled lynx, the other animal skins, the symbols of courage, are smoked in the same manner and in the order in which they are mentioned in the wi’-gi-e. This ceremony belongs to the Ho®’-ga division. It was performed when a war party composed of men belonging to both the Ho?’-ga and the Tsi’-zhu divisions was preparing to go against the enemy. Such a war party was called Do-do®’-hi®-to®-ga, War Party in Great Numbers. (See 36th Ann. Rept. B. A. E., pp. 60-62.) The animals mentioned in the wi’-gi-e were those ceremonially appealed to by the warriors. The meaning of the title of the second Smoking ceremony is not strictly literal. In the title of the first Smoking ceremony all of the seven symbols are, in reality, ‘ Wa-k’o"’-ci” or animals. In the title of the second Smoking ceremony two of the symbols are not animals, as the term ‘‘ Wa-k’o"’-ci” would imply, one of them being “the little pipe” through which the supplications of the people are vicariously offered to Wa-ko®’-da and the other the buffalo hair out LA FLESCHE] RITE OF VIGIL FREE TRANSLATION. 59 of which cords were made for pinding the captives to be taken by a war party. Tue SEconD SMOKING W1’-GI-E—THE TAKING OF THE Stix ANIMALS. (Osage version, p. 382; literal translation, p. 524.) 1. Verily, at that time and place, it has been said, in this house, 2. They spake to one another, saying: What shall they make to be a symbol of courage, as they travel the path of life? It was a little pipe, They made to be a symbol of courage. They made the little pipe to be a symbol of courage, So that when they go toward the setting sun against their enemies, They may overcome the foe with ease and make them to he low in death, as they travel the path of life. Verily, at that time and place, it has been said, in this house, They made this symbol of courage to stand forever, it has been said, in this house. ND Oe oe © 0 10. The shell of the mussel, they said to one another, 11. We shall make to be a symbol of courage. 12. When we make the shell of the mussel to be a symbol of courage, 13. And go toward the setting sun against our enemies. 14. We shall always go forth with courage, as we travel the path of life. 15. Verily, at that time and place, it has been said, in this house, 16. They made this symbol of courage to stand forever, it has been said, in this house. 17. This buffalo hair, they said to one another, 18. We shall make to be a symbol of courage. 19. When we make the buffalo hair to be a symbol of courage, 20. And go toward the setting sun against our enemies, 21. We shall always go forth with courage, as we travel the path of life. 22. Verily, at that time and place, it has been said, in this house, 23. They made this symbol of courage to stand forever, it has been said, in this house. 24. Verily, at that time and place, it has been said, in this house, 25. They said to one another: The bird that is without stain (golden eagle) . We shall make to be a symbol of courage. . Verily, at that time and place, it has been said, in this house, . The bird, at the beginning of day, Suddenly rushed forth in attack. bo bo hb bt ont & © 38. . When the little ones make these hands to be their hands, . And go toward the setting sun against their foes, . Their hands shall always be upon the foe, as they travel the path 58. 9. They made (the horned owl) this symbol of courage to stand THE OSAGE TRIBE, [ETH. ANN. 39 . Verily, in the midst of a lowland forest, . Upon the great turkey that sat therein, 2. Verily, at that time and place, it has been said, in this house, 3. He struck the turkey to the earth where it lay in death, as its feathers floated away in the wind. . Verily, at that time and place, it has been said, in this house, . Off in the distance the eagle was heard to say, . When they (the little ones) go in small bodies to strike the foe, . They shall strike them in this manner, as they travel the path of life. Behold my hands, of life. 2. Verily, at that time and place, it has been said, in this house, 3. They made the eagle as a symbol of courage to stand forever, it has been said, in this house. . The great horned owl, it has been said, in this house, . At the beginning of the day, . Suddenly rushed forth in attack. . Verily, in the midst of a lowland forest, 48. 49. . And threw him to the earth, where he lay doubled up in death. . Quickly he (the owl) uttered a loud cry of triumph, . Then spake, saying: When they (the little ones) go forth in small Upon the male raccoon that sat therein, Verily, at that time and place, it has been said, in this house, bodies to strike the foe, . Verily, in this manner they shall always strike them. 4. Behold my hands, . When they make these hands to be their hands, as they travel the path of life, . And go toward the setting sun against their enemies, . Their hands shall always be upon the foe, as they travel the path of life. Verily, at that time and place, it has been said, in this house, forever, it has been said, in this house. The great gray owl, they said to one another, . We shall also make to be a symbol of courage. 2. The great gray owl they made to be a symbol of courage. . Verily, at that time and place, it has been said, in this house, . At the beginning of the day, LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 61 65. The gray owl suddenly rushed forth in attack, 66. Verily, among the groves that were strung along a little stream, 67. Upon the young male raccoon, 68. And threw him to the earth where he lay doubled up in death. 69. Then, far away in the distance, he was heard to say: 70. When the little ones go forth in small bodies to strike the foe, 71. Verily, in this manner they shall always strike them, as they travel the path of life. 72. Verily, at that time and place, it has been said, in this house, 73. He was heard to say: Behold my hands, 74. When they make these hands to be their hands, 75. And go toward the setting sun against their enemies, 76. Their hands shall always be upon the foe, as they travel the path of life. 77. Verily, at that time and place, it has been said, in this house, 78. They made (the gray owl) this symbol to stand forever, it has been said, in this house. In the second Smoking ceremony the wailing of the candidate and the women is omitted and only the wi’-gi-e is recited by the No?’/-ho?- zhit-ga. The symbolic articles, however, are passed around by the Sho’-ka and smoke is blowg upon them by the No®’-ho™-zhi®-ga in the same manner as in the first Smoking ceremony. The second Smoking ceremony was performed when a small war party composed of warriors of a few of the gentes of each division were about to go against the enemy. y ’ oD bf third the We’-ts’a, the snake, are addressed. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 929 A free translation of two lines from each stanza will suffice to give the meaning, as all the other lines are repetitions. Sone 3. (Osage version, p. 465; literal translation, p. 592.) M.M. d - 84 Transcribed by Alice C. Fletcher Time beats f f Pa-ge thea-tom dse hi™ do, Pa-ge the a-to™ P dsehi® do ho, Wa-po-gowi® tha-tsi-e tho, Pa-ce thea-to™ dse hi™ do, Pa-ge thea-to™ dse hi® do. FREE TRANSLATION. Mls As in the darkness of evening I stand thou comest to me, Thou, Wa-po’-ga, comest to me. 2. As in the darkness of evening I stand thou comest to me, Thou, I’-to", comest to me. 3. As in the darkness of evening I stand thou comest to me, Thou, We’-ts’a, comest to me. Sones or TRIUMPH. The next group of songs bears the title Wa-tsi’-a-dsi Wa-tho*, No direct information could be obtained as to the meaning of this title, which seems to have become obscure, but from an analysis of the compound word Wa-tsi’, a corruption of the word wa-tse’, triumph; a-dsi, there; and from the words used in the songs of other versions that will appear later, in this and other volumes, it would seem proper to interpret the name as Songs of Triumph. Wa-tse’- mo"-i" and other men versed in the rites said that when these songs are sung at the ceremony the Singer’s wife and her women com- panions dance before the Xo’-ka and his A’-ki-ho" Xo’-ka, each woman carrying a burden strap, a digging pole, or a loom pole. 930 THE OSAGE TRIBE. (ETH. ANN. 39 Wa-xthi’-zhi could not recall the songs of this group, which had, therefore, to be omitted. SONGS OF THE SYMBOLS ON THE WAR CLUusB. The songs next in order are called I’-tsi" Ba-xo" Wa-tho®, liter- ally, War Club Waving Lines Songs. At the singing of these songs the Xo’-ka rises and dances, holding in his hands the symbolic war club used in the ceremony. (Pl. 15.) One of the songs refers di- rectly to the symbolic marks on the four sides of the club, when the A’-ki-ho" Xo’-ka comes to the line containing the word ba-xo", way- ing, the Xo’-ka draws with his index finger an imaginary waving line down the full length of the club to symbolize the north or the north winds; when the line is sung containing the word tho-to®, straight, he draws a straight line down the full length of the club to symbolize the east winds or the straight westward path of the sun. The next waving line, the third to be drawn, is for the south, and the fourth or final straight line is to symbolize the west winds or the straight path of the sun from east to west. Wa-xthi’-zhi could not recall the war-club songs of his gens, and they had, therefore, to be omitted. Rain Songs. The next group of songs is called Ni-zhiu’ Wa-tho", Rain Songs. A wi'-gi-e precedes the rain songs, but as Wa-xthi’-zhi could not recall either the wi’-gi-e or the songs they both had to be omitted from his recital. SonGs OF THE STRIKING OF THE Eartu. The songs following the Rain Songs are called Songs of the Striking of the Earth. These songs are accompanied by certain ceremonial acts performed by the Xo’-ka and the Singer. Unfortunately Wa-xthi’-zhi could not recall these songs, and they had, therefore, to be omitted. However, similar groups of songs belonging to other gentes, together with a detailed description of the ceremonial acts, will be given later. Sonas oF STRIKING ONE AGAINST THE OTHER. The next group of songs that follow is called Ki-ka’-xe I-ki-tsi® Wa-tho", freely translated, Songs of Striking One Against the Other. When the A’-ki-ho® Xo/-ka is about to sing this group of songs the Sho’-ka removes the scalp that is fastened to the hanging strap of the Wa-xo’-be and wraps the scalp around the middle of the war club which he puts into the left hand of the Xo’-ka. The Sho’-ka then takes up the Wa-xo’-be (sacred hawk) and puts it into the right hand of the Xo’-ka. (PI. 11.) When that official has been thus equipped LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 231 for ceremonial acts that accompany the songs the A’-ki-ho™ Xo’-ka takes up his rattle and begins to sing and the Xo’-ka rises to dance. The Xo’-ka dances in one place until the A’-ki-ho" Xo’-ka comes to - the third line in each stanza, when the Xo’-ka takes two steps for- ward, holds the war club aloft, and strikes the scalp wound around the club with the Wa-xo’-be (sacred hawk), uttering as he does so the magic cry: Magic Cry Transcribed by Alice C. Fletcher [2 a ee He hi hi hi hi e e. Then he steps back to his place where he continues to dance. This symbolic act repeated at each stanza forms a little drama of the war- riors going forth to strike and overcome the enemy. Wa-xthi’-zhi said this group was composed of three songs, but as he could recall only one the other two had to be omitted. A free translation of two lines from each stanza of the song given will suffice to make known the meaning, as the other lines are repe- titions. Sone 1. (Osage version, p. 466; literal translation, p. 593.) M.M d -100 Transcribed by Alice C. Fletcher Tsi-go a - he the tse the, the the, he the, Tsi-go Ari fv aabl ape fio. ack ie eere the,thethe, he the,Tsi-go a- he thetse the, the the he. FREE TRANSLATION. 1. Let my grandfather go forth against the enemy, Let the Black Bird go forth against the enemy. Oy Let my grandfather go forth against the enemy, Let the Gray Hawk go forth against the enemy. 232 THE OSAGE TRIBE. [BTH, ANN. 39 3. Let my grandfather go forth against the enemy, Let the Little Hawk go forth against the enemy. 4, Let my grandfather go forth against the enemy, Let the Consecrated One go forth against the enemy. Sones or TriumpH, oR THE RETURN OF THE BirD. The next group of three songs has two titles, Wa-tse’ Wa-tho?, Songs of Triumph, and Gthi’ I-he-the Wa-tho", Songs of the Bring- ing Home and the Laying Down of the Bird. The preceding song, with its accompanying ceremonial acts, pre- sents a dramatization of the going forth of the warriors against the enemy. In the following Song of Triumph or the Return of the Bird, three kinds of hawk, each one a symbol of the courage of the warriors, are mentioned, also the Do-do®’-ho®-ga who is called ‘“‘The Conse- crated One,” and the entire war party are spoken of as going home in triumph to the tribe when the sacred birds are returned to their respective places among the various gentes. After a short pause the Sho’-ka rises, takes the sacred hawk from its place to which it had been returned after the ceremonial acts, and places it in the hands of the Xo’-ka. The A’-ki-ho™ Xo’-ka takes up his rattle and begins to sing the Song of Triumph. At once the Xo’-ka rises and holding the sacred bird in the hollowed palms of his hands dances to the rhythm of the song, facing the Singer as he does so (P]. 17). At the close of the fourth stanza the Xo’-ka, with a flourish of his arms, lets the hawk drop to the ground and takes his seat. The No®’-ho®-zhi"-ga who sits toward the other end of the lodge and can not see the bird ask, ‘In what position does it lie?” The Sho’-ka examines the position of the hawk. If he reports that it lies breast upward, the position of a man who dies a natural death, having had his full length of life, all present cry: ‘‘Ho! it is well.” This position of the bird is taken as an omen that the Singer will be success- ful as a warrior. If the Sho’-ka reports that the bird lies breast downward, the position of a man suddenly slain in battle, the report is received by the assembly in silence. A free translation of two lines from each stanza will suffice to give the meaning of the song, as the other lines are repetitions. LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION, 233 Sone 1. (Osage version, p. 446; literal translation, p. 593.) M.M Ai - 1496 Transcribed by Alice C.Fletcher peer: ieee Ra satin wink Wa-zhi" ca-be wa tha tse no® e- e the he, Time beats (<= a . r f r f ae Peg Wa-tha-tse no", wa tha tse no” Wa-tha-tseno™, wa tha tse no™ -e the he tho. FREE TRANSLATION. i O, Black Bird, thou hast triumphed, Hast triumphed, hast triumphed. 9 O, Gray Bird, thou hast triumphed, Hast triumphed, hast triumphed. 3. O, Little Hawk, thou hast triumphed, Hast triumphed, hast triumphed. 4. O, Consecrated One, thou hast ttiumphed, Hast triumphed, hast triumphed. The next two songs of this group bear in common a subtitle, Mo®’- gthu-stse-dse Wa-tho", freely translated, Songs of Drawing His Arrows. These songs are supplicatory in character, as are, indeed, all the songs, wi’-gi-es, and ceremonial acts of the tribal rites. There are none that have not some recognition of the power that abides within and controls all living forms. The Songs of Drawing His Arrows and the ceremonial acts accompanying them express a desire that the initiate shall not only have a successful military career but 934 THE OSAGE TRIBE. [ETH. ANN. 39 that he shall also have an endless line of descendants, a lineage that shall continue as long as day and night continue. The little bow and the two arrows used in the acts accompanying the songs are made in accordance with a ritual formulated by the ancient No®’-ho®-zhit-ga and presented for an initiation ceremony by the gens called Sole Owners of the Bow who hold the office of making these ceremonial articles. The breast of the bow is painted red as a symbol of the recurrent day and the back is painted black, a symbol of the night that ever follows the day. One of the arrows is painted red and the other black, so that both together symbolize day and night. When the Songs of the Arrows are about to be sung the people whose houses happen to be in the line over which the arrows are to be set in flight move out, even the horses that happen to stand in the way are driven aside, for there are many persons who believe that any man or beast over which the magic arrows make their flight will die within the year. While the people are scurrying out of the way the Sho’-ka picks up the sacred hawk and places it upon the back of the Xo’-ka, where it hangs suspended from a cord that goes around his neck. The Sho'-ka then puts in the hands of the Xo’-ka the symbolic bow and the two arrows. (Pl. 16.) The A’-ki-ho™ Xo’-ka takes up his rattle and begins to sing the second song. The Xo’-ka quickly rises and dances to the rhythm of the music. When the third line of the first stanza is reached the Xo/-ka takes two or three steps forward, fits the black arrow to the cord of the bow, and as he pulls the cord he utters the magic cry: Magic Cry Transcribed by Alice C. Fletcher He hi hi hi hi e e. But he does not release the arrow. Before turning around to come back to his place the Xo’-ka takes pains to remove from the cord the arrow, in order to avoid bringing its point into line with the No*’-ho"-zhi"-ga sitting on both sides of the lodge. At the third line of the second stanza the Xo’-ka repeats the magic cry and simu- lates the act of releasing the red arrow. At the third line of the third stanza the same magic cry and the same act of simulation is repeated, but the black arrow is now drawn. When the A’-ki-ho" Xo’-ka sings the third line of the fourth stanza the Xo’-ka again gives the magic cry as he goes through the act of drawing and releasing the red arrow. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 235 By these symbolic acts the initiate is not only assured that he will be protected by the Black Hawk, the Gray Hawk, the Little Hawk, and the Consecrated One, as all of these represent the warriors of the tribe, but that*he will have a line of descendants that will con- tinue through all time. A free translation of two lines from each stanza will suffice to give the meaning, as the other lines are repetitions. Sone 2. (Osage version, p. 467; literal translation, p. 594.) M. M. @ = 168 Transcribed by Alice C. Fletcher Time beatg f r f r Tsi-go mo™-thi-do® a-do®-e, Tsi- go mo"-thi - do™ a-do"-e, mo3_ fr Tsi- go mo®-thi- dom a-dot-e,mo® - thi - do" a-do®-e. FREE TRANSLATION. 1. Look you, my grandfather draws the arrow, The Black Hawk draws the arrow. Qe Look you, my grandfather draws the arrow, The Gray Hawk draws the arrow. 3: Look you, my grandfather draws the arrow, The Little Hawk draws the arrow. 4. Look you, my grandfather draws the arrow, The Consecrated One draws the arrow. 236 THE OSAGE TRIBE. ; [BTH. ANN. 39 Without a moment’s pause the A’-ki-ho" Xo’-ka goes on to the next song and the Xo’-ka dances to the rhythm of the music with the hawk still on his back and the bow and arrows in his hands. Sone 3. (Osage version, p. 467; literal translation, p. 594.) M.M. - 465 Transcribed by Alice C. Fletcher f f etme f Tsi- go mo®-thi-do” a-gthi no"-zhi"-¢, Tsi-go mo®-thi-do” a-gthi no? Time beats zhi®-e, Mo"-thi-do® a-gthi non-zhi"-e, Wa-zhi® ¢a-be mo"- thi- do" a-gthi no"-zhi"-e, Tsi-go mo"-thi-do” a-gthi non - zhi®-~e, Mo- thi - do® a-gthi no® zhi®-e. . FREE TRANSLATION. fe My grandfather returns, he who has drawn the arrows, The Black Hawk returns, he who has drawn the arrows. 9 My grandfather returns, he who has drawn the arrows, The Gray Hawk returns, he who has drawn the arrows. 3. My grandfather returns, he who has drawn the arrows, The Little Hawk returns, he who has drawn the arrows. 4. My grandfather returns, he who has drawn the arrows, The Consecrated One returns, he who has drawn the arrows. Sona or THE Ristnc TO Depart. The final song of the No®’-zhi"-zho" Ritual of the In-gtho"’-ga and the Wa- Sane gentes is called U’-thu-dse I-no"-zhi" Wa-tho", freely translated, Song of the Rising of Those Who Participate, meaning LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. ABhT that the No?’-ho"-zhi"-ga arise to depart, having performed the duties required of them. When the Xo’-ka has taken his seat at the close of the Songs of Triumph, the A’-ki-ho® Xo’-ka begins to sing the Song of the Rising to Depart. The No®’-ho®-zhi®-ga promptly rise, those of the Ho®’-ga division passing in single file between the fireplace and the Xo’-ka, the initiate, and the A’-ki-ho® Xo’-ka and go out of the lodge on the Tsi’-zhu side. Those of the Tsi’-zhu division march in the same man- ner and go out on the Ho®’-ga side of the lodge. Each head of the various gentes on both sides of the two great tribal divisions greets the initiate with the words, ‘“‘Many animals shall appear for you,” meaning, abundant shall be your food and many shall be your descendants. Some whose relationship to the initiate permits of it make a jesting remark to which the initiate responds seriously, with- out the slightest sign of a smile, with the greeting, “‘ How!” A free translation of one line from each stanza will suffice to give the meaning of the song, as the other lines are repetitions. Sone 1. (Osage version, p. 468; literal translation, p. 595.) M.M Hi - 78 Transcribed by Alice C. Fletcher Time beats A - ki-pa wi"? da do E io F f f i A - ki - pa wit da do ho pe-dse to" tha, ir A - ki- pa wi" da do ho. pe-dse to" tha. FREE TRANSLATION. 1. Meet ye all as one, at the fireplace. 9 “. Meet ye all as one, with friendly touch. 238 THE OSAGE TRIBE. [RTH. ANN. 39 Wt’-ci-e Usrep at THE INSTALLATION OF A Wripow. When the widow of a No®’-ho?-zhi"-ga wishes to take her husband’s place in the organization she makes to the leading member of her husband’s gens a formal application for installment into his vacant place, accompanying her request with a suitable fee. At an initia- tion ceremony, following her application, the man to whom the request has been made by the widow waits for a pause in the cere- monies, when, in a formal address, he presents to the No®’-ho?- zhi"-ga the request of the widow. If the No®’-ho"-zhi"-ga express their approval of the application the man who represents the widow then recites the wi’-gi-e used by her husband’s gens at the installation of a widow into the place made vacant by her husband’s death. The following is the wi’-gi-e recited by a member of the Wa-c¢a’-be or the I"-gtho®’-ga gens when installing a widow into her husband’s place in the organization. This wi’-gi-e is divided into three sec- tions. In the first section the black bear is represented as speaking, offering long life to the “little ones”’ who make of him ‘‘ their bodies,” that is to those who accept and make of him their life symbol. In the second section the cedar is represented as speaking and offering to the little ones long life and medicines to cure them of the diseases that may attack them. The cedar is used by many of the Siouan tribes as a symbol of long life. In the third section the water of a river is represented as speaking and offering long life to the little ones. Water is of universal use and a symbol of health as well as long life. The first section of the wi’-gi-e belongs to the I"-gtho’-ga and Wa-ca’-be gentes of the Ho®’-ga subdivision; the second to the Wa’-tse-tsi gens of the Wa-zha’-zhe subdivision; the third to the Ii-no"’ Mit-dse-to" gens of the Wa-zha’-zhe subdivision. In this wi’-gi-e all references to the destruction of life are care- fully avoided, because the woman is the channel through whom all human life must proceed and continue. She it is who prepares food for the “little ones” to strengthen them for their life’s journey; she it is who seeks for them the remedies for the restoration of their health when they sicken; and she it is who brings water for them when they are thirsty. THE WI’-GI-E. (Osage version, p. 468; literal translation, p. 595.) They said, it has been said, in this house, The black bear that is without a blemish, that les outstretched, Spake, saying: The little ones shall make of me their bodies. Behold my toes that are gathered together in folds, Which I have made to be the signs of my old age. When the little ones come to old age, wWnre ea oo LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 239 . They shall see their toes gathered together in folds with age, as they travel the path of life. . When the little ones make of me their bodies, . They shall live to see old age, as they travel the path of life. . Behold the wrinkles upon my ankles, . Which I have made to be the signs of my old age. . When the little ones make of me their bodies, . They shall live to see their ankles wrinkled with age, as they travel the path of life. . When the little ones make of me their bodies, . They shall be free from all causes of death, as they travel the path of life. . Behold the inner muscles of my thighs, loosened with age, . Which I have made to be the signs of my old age. . When the little ones make of me their bodies, . They shall live to see the inner muscles of their thighs loosened with age. . When the little ones make of me their bodies, . They shall cause themselves to be difficult to overcome by death, as they travel the path of life. . Behold the outlines of my ribs that show through my skin. . Those also are the signs of my old age. . When the little ones make of me their bodies, . They shall live to see the outlines of their ribs showing through their skin. . When the little ones make of me their bodies, . They shall be free from all causes of death, . The little ones shall live to see old age, as they travel the path of life. . Behold the muscles of my arms, loosened with age, . Which I have made to be the signs of my old age. . When the little ones make of me their bodies, . They shall live to see the muscles of their arms loosened with age. . The little ones shall live to see old age, as they travel the path of life. 4. Behold the muscles of my throat, loosened with age, . Which I have made to be the signs of my old age. 5. When the little ones make of me their bodies, . They shall live to see the muscles of their throats loosened with age. 240 38. 39. 40. 41. 42. 43. 44, 45. 46. 47. 48. 49, 50. ol. 52. 53. 54. 63. 68. 69. THE OSAGE TRIBE. [HLH. ANN. 39 The little ones shall cause themselves to be difficult to overcome by death, They shall live to see old age, as they travel the path of life. Behold the muscles of my chin, loosened with age, Which I have made to be signs of my old age. When the little ones make of me their bodies, They shall live to see the muscles of their chins loosened with age, They shall cause themselves to be difficult to overcome by death. When the little ones make of me their bodies, They shall live to see old age, as they travel the path of life. Behold my overhanging cheeks, Which I have made to be the signs of my old age. When the little ones make of me their bodies, They shall live to see in their overhanging cheeks the signs of old age, as they travel the path of life. Behold the folds in the corners of my mouth, Which I have made to be the signs of my old age. When the little ones make of me their bodies, They shall live to see in the folds of the corners of their mouths the signs of old age, as they travel the path of life. . Behold the folds in the corners of my eyes, . Which I have made to be the signs of my old age. . When the little ones make of me their bodies, . They shall live to see in the folds of the corners of their eyes the signs of old age, as they travel the path of life. Behold the wrinkles upon my forehead, . Which I have made to be the signs of my old age. . When the little ones make of me their bodies, . They shall live to see upon their foreheads the wrinkles of old age. Behold the hair upon the crown of my head, thinned with age, . Which I have made to be the sign of my old age. . When the little ones make of me their bodies, . They shall live to see the hair upon the crown of their heads thinned with age. . Behold the hairs of my head, whitened with age. When the little ones make of me their bodies, They shall live to see the hairs of their heads whitened with age. 70. When the little ones make of me their bodies, . The little ones shall live to see old age, as they travel the path of life. LA FLESCHE ] RITS OF VIGIL—FREE TRANSLATION. 241 72. 73. 74. OrAIWaWS x SOMWD on Verily, the days that are calm and peaceful, The little ones shall finally reach, as they travel the path of life. The words here spoken shall stand for all time, it has been said, in this house. . The little ones have nothing to use for medicine, they said to one another, it has been said, in this house. . They said, it has been said, in this house, . That, verily, on the brink of a precipice, . There stood the cedar, . Sighing where he stands in his chosen place, . He spake, saying: Here, upon the brink of this precipice, I stand, in order that the little ones may make of me their medicine. . He stood sighing in his chosen place, 2. In the midst of all the four winds. 83. Whichever way the winds blew, . He sent forth with them a pleasing fragrance. . He spake, it has been said, in this house, . Saying: Behold the base of my trunk (the roots), 7. Which I have made to be the sign of my old age. 88. When the little ones make of me their bodies, . They shall live to see the toes of their feet gnarled with age, as they travel the path of life. . Behold the wrinkles of my ankle, . Which I have made to be the sign of my old age. . When the little ones make of me their bodies, 93. They shall live to see the wrinkles of old age upon their ankles, as they travel the path of life. . Behold my outspreading branches, 5. Which I have made to be the signs of my old age. . When the little ones make of me their bodies, . In the limbs of the little ones there shall be no causes of death, as they travel the path of life. . Behold the downward bend of the tops of my branches, . Which I have made to be the sign of my old age. . When the little ones make of me their bodies, . They shall live to see their shoulders bent with age, as they travel the path of life. . Behold the feathery tops of my branches, . Which I have made to be the sign of my old age. . When the little ones make of me their bodies, 16 3594°—25+ 242 THE OSAGE TRIBE. [BT IT. ANN. 39 105. They shall live to see their hair whitened and feathery with age, as they travel the path of life. 106. So stands the cedar to be used as medicine by the little ones. 107. They (the little ones) took footsteps and moved on, it has been sald, in this house. 108. Verily, to the edge of a river where they paused and stood, 109. And the river spake, saying: Behold the right side of my body, 110. Which I have made to be the sign of my old age. 111. When the little ones make of me their bodies, 112. There shall be no causes of death on the right side of their bodies. 113. Behold the current and bed of my waters, 114. Within the hollow of my body. 115. When the little ones make of me their bodies, 116. Within the hollow of their bodies there shall be no causes of death, as they travel the path of life. 117. The wavelets upon my surface 118. I have made to be the sign of my old age. 119. When the little ones make of me their bodies, 120. They shall not fail to live to see old age, as they travel the path of life. 21. The strong current that lies here, 122. Is the windpipe through which I breathe. 23. When the little ones make of me their bodies, 124. Within their windpipes there shall be no causes of death, as they travel the path of life. TSI’-ZHU WA-SHTA’-GE VERSION OF THE NOV’’-ZHI*-ZHO* RITE. THE SEVEN SONGS. By SHO¥’-GE-MON-IN, During the month of May, 1916, Sho"’-ge-mo?-1" (Pl. 9, B) gave the Tsi’-zhu Wa-shta’-ge version of the No®’-zhi®-zho" ritual. This old man, who died in October, 1919, belonged to the Ba’-po subgens of the Tsi’-zhu Wa-shta’-ge (Peace) gens of the Tsi’-zhu tribal division. When this aged member of the No"’-ho®-zhi"-ga order made up his mind to recite the ritual he asked for a week’s time to refresh his memory and to put into their established sequence the six wi’-gi-es and 96 songs of which the ritual is composed. When the old man had thus recalled to mind the ritual he recited the wi’-gi-es and sang the songs without any hesitancy. BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 12 METHOD OF PAINTING FACE BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 13 SACRED HAWKS BELTED WITH SCALP LOCKS LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 243 OPENING CEREMONY—SMOKE OFFERING TO THE SACRED ANIMAL SKINS. The ceremony of sending the Sho’-ka to summon the No?/-ho®- zhi®-ga whose duty it is to take part in the No®-ni’ A-tha-shu-dse ceremony, the blowing of smoke on the skins of animals that symbo- lize courage and strength, occurs in the evening. The Tsi’-zhu cere- mony is about the same as that described by Wa-xthi’-zhi when giving the No®’-zhit-zho® ritual of his own gens (see pp. 53-58). To the ceremony are summoned only the No®’-ho®-zhi"-ga belonging to the gentes having the title of Wa-no", Elders, all of which are war gentes, and are: the Wa-zha’-zhe Wa-no® belonging to the Ho®’-ga tribal division, the Tsi’-zhu Wa-no® and the Mi-k’it’ Wa-no® of the Tsi’-zhu division. About sunrise the next morning the members summoned prepare themselves to go to the house of the candidate, the place of meeting, by putting upon themselves the signs of the earth and of the sky. For the sign of the earth they blacken the upper portion of the face with moistened black soil, and for the sign of the sky they spread the white down of the eagle upon the crown of the head. At the outer corner of one eye a figure is drawn resembling an ovate leaf, from the pointed end of which a short line is drawn running slantwise toward the ear. No satisfactory explanation could be obtained as to the signification of this figure, but it is said to belong to the Men of Mys- tery. From the inner corner of the eye a line is drawn toward the corner of the mouth. The meaning of this line is explained as repre- senting the tears shed during the rite of vigil. These figures are made by removing from the skin, with the nail of the index finger, the mois- tened black soil. The men belonging to the Ho®’-ga tribal division put these figures on the right side of the face and those belonging to the Tsi’-zhu division on the left side. The men of both divisions paint upon the middle of the forehead a round red spot to represent the sun which travels over the earth and across the sky (Pl. 12). Each mem- ber wears his buffalo robe with the hair outside and that, with the symbolic painting and decoration, completes his sacerdotal attire. In recent times, owing to the extinction of the buffalo herds, the woolen blanket which had no symbolic significance supplanted the ancient buffalo robe. When the No®’-ho®-zhi"-ga have finished painting and dressing they form a procession and solemnly march to the house of the candi- date and enter. Those coming from the Ho*’-ga division take their places at the south side of the house and those from the Tsi’-zhu division at the north side. The candidate, his Xo’-ka, and the A’-ki-ho® Xo/’-ka, with the members of their own gens, occupy the east end of the house. 244 THE OSAGE TRIBE. [BTH. ANN. 39 Tue WaILING CEREMONY. When all the No?’-ho"-zhi"-ga have taken their places the Sho’-ka, in obedience to the instructions from the A’-ki-ho® Xo’-ka, places in the hands of the candidate a pipe, at the same time giving him directions as to the ceremony he is to perform. This done, the candidate goes to the eastern end of the line of No®’-ho®-zhi"-ga on the Ho"’-ga side and, placing the sacred pipe upon the head of the first man, begins to wail at the top of his voice, and every No®’- ho®-zhi"-ga on both sides of the house begins to recite the wi’-gi-e of his gens relating to the animal skins that symbolize courage and strength. The candidate passes from one member to the other placing the pipe upon the head of each one, while the women mem- bers of the order join him in the wailing. When the candidate reaches the western end of the line he crosses over to the north side and continues his wailing and the placing of the pipe on the head of each member on that side. If he reaches the end of the line before the closing of the recitation of the wi’-gi-e he must continue to wail as he stands there until the last man has finished his recital. This act of the candidate is an appeal to the No®’-ho®-zhi®-ga for sym- pathy and for the faithful performance of their part of the ceremony in order that he may become possessed of the same courage and strength bestowed upon the animals, sacred to the ceremony. The No®-ni’ A-tha-shu-dse ceremony of the Tsi’-zhu Wa-shta’-ge gens differs from that of the In-gtho"’-ga and the Tho’-xe gentes in the number of the animals used as symbols of courage and strength. The I"-gtho"’-ga and the Tho’-xe use seven (see p. 46): In-gtho?’-gthe-zhe, the mottled lynx. Sho®’-ge hit to, the gray wolf. I»-gtho"’-ga do-ga, the male puma. Wa-ca’-be do-ga, the male black bear. Wa-dsu’-ta to"-ga, the buffalo bull. Wa-dsu’-ta stse-dse, the elk. . Wa-dsu’-ta zhit-ga, the deer. ‘he Tsi/-zhu Wa-shta’-ge gens use but four of the above, namely: . I®-gtho"’-gthe-zhe, ane mmotled lynx. - Sho?! -ge hi" to, the gray wolf. . Wa-ca fope do-ga, the male black bear. I"-gtho"’-ga do-ga, the male puma. No explanation could be obtained as to why the Tsi’-zhu Wa-shta’-ge omit from their ritual the last three of the group of seven animals used to symbolize courage. Sho®’-ge-mo?-i" and other members of the gens, when questioned about this omission, gave the vague and unsatisfactory reply that their gens had no war ritual, but it used that belonging to the other gentes in a modified form. eee Oe se aoe LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 245 In the No®-ni’ A-tha-shu-dse wi’-gi-e used by the I"-gtho"’-ga and the Tho’-xe gentes the buffalo bull is called Wa-dsu’-ta to"-ga, great animal; the elk, Wa-dsu’-ta stse-dse, tall animal; and the deer, Wa-dsu’-ta zhi"-ga, small animal. None of the men who are versed in the rites could tell whether these are archaic names of the animals, but it is evident that they are ceremonial names, as the names com- monly used for these animals are: tse-do’-a, for the buffalo bull; o’-pxo", for the elk; and ta or ta-ci*’-dse-c¢ka, for the deer. Wi’-GI-E OF THE FOUR SYMBOLIC ANIMALS. (Osage version, p. 473; literal translation, p. 600.) 1. Ho! What shall they use as a symbol of their courage, it has been said, in this house. The little mottled lynx, 3. Which they knew to be great in courage they chose to use as a symbol, Saying that if they use the lynx as a symbol of courage, 5. They shall become known for their valor, as they travel the path of life. 6. Then the lynx spake, saying: “ Behold my hands in which there is strength. 7. When they use these hands as symbols of strength, 8. Their hands shall ever be upon the foe.” _ 9. At break of day, it has been said, in this house, 10. Within the bend of a river, 11. The lynx suddenly rushed forth to an attack, 12. Upon a young deer, 13. Which he threw to the ground, where it lay lifeless and bent, 14. Whereupon he uttered a cry of triumph, 15. And spake, saying: ‘‘Thus shall the little ones utter a cry of triumph over the fallen foe, as they travel the path of life.”’ 16. Thus he made four cuts to stand for all time. Ko) - 17. Ho! What shall they use as a symbol of their courage, it has been said, in this house. 18. The gray wolf, 19. Which they knew to be great in courage, they chose to use as a symbol, it has been said, in this house, 20. Saying that if they use the gray wolf as a symbol of courage, 21. They shall become known for their valor, as they travel the path of life. 22. Then the gray wolf spake, saying: ‘‘ Behold my hands in which there is strength. 23. When they use these hands as symbols of strength, 246 THE OSAGE TRIBE. [PTH. ANN. 3o res Their hands shall ever be upon the foe.” At break of day, it has been said, in this house, Within the bend of a river, The gray wolf suddenly rushed forth to an attack, 28. Upon a deer with spiked horns, 29. Which he threw to the ground, where it lay bent and lifeless, 30. Whereupon he uttered a cry of triumph, 31. And spake, saying: ‘‘Thus shall the little ones utter a cry of triumph over the fallen foe, as they travel the path of life.” 32. Thus he made four cuts to stand for all time to come. ) SIS Or 33. Ho! What shall they use as a symbol of their courage, it has been said, in this house. 34. The male puma, 35. Which they knew to be great in courage, they chose to use as a symbol, 36. Saying that if they use the puma as a symbol of courage, 37. They shall become known for their valor, as they travel the path of life. 38. Then the puma spake, saying: ‘Behold these hands in which there is strength. 39. When they use these hands as symbols of strength, 40. Their hands shall ever be upon the foe.’’” 41. At break of day, it has been said, in this house, 42. The puma rushed forth to an attack, 43. Within the bend of a river, 44. Upon a deer with dark horns, 45. Which he threw to the ground, where it lay bent and lifeless, 46. Whereupon he uttered a cry of triumph, 47. And spake, saying: “Thus shall the little ones utter a cry of triumph over the fallen foe, as they travel the path of life.” 48. Thus he made four cuts to stand for all time. 49. What shall they use as a symbol of their courage, they said, it has been said, in this house. 50. The male black bear that is without a blemish, 51. Which they knew to be great in courage, they chose to use as a symbol, 52. Saying that if they use the black bear as a symbol of courage, 53. They shall become known for their valor, as they travel the path of life. 54. The black bear spake, saying: “ Behold my hands in which there is strength. 55. When they use these hands as symbols of strength, 56. Their hands shall ever be upon the foe.” 7. The black bear rushed to the forest, LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 247 58. Where stood a hummock of some size, 59. Which he tore apart, 60. And: all the insects dwelling therein 61. He crushed between his teeth, 62. Whereupon he uttered a cry of triumph, 63. And spake, saying: “Thus shall the little ones utter a cry of triumph over the fallen foe, as they travel the path of life.” 64. Thus he made four cuts to stand for all time. Although no positive information could be obtained as to the . meaning of the closing line of each section of this wi’-gi-e, it is prob- able that lines Nos. 16, 32, 48, and 64 refer to the four initial cuts made on a scalp secured by a war party from a slain enemy, before the scalp was cut into smaller pieces for distribution among the various gentes to be used in decorating the symbolic hawks (see note, p.55). A detailed description of the ceremonies connected with the cutting of a scalp in small pieces will be given in a later volume under a ritual entitled Wa-do’-ka We-ko, or scalp ceremony. It would seem, from the form used in this wi’-gi-e as well as the similar wi’-gi-e given by Wa-xthi’-zhi, that the ancient No®’-ho®- zhi"-ga who formulated the Osage war rites designed the rites to be both dramatic and responsive in character. It is to be observed that the people speak among themselves asking questions that are answered by the four symbolic animals which, being personified, hold converse with the people. These four animals are regarded as sacred by certain gentes which belong to the Ho"’-ga and to the Tsi/-zhu great tribal divisions, so that these animals may be said to symbolically preside over and to lend their courage and strength to the warriors of the entire tribe. At the close of the recital of the wi’-gi-e the candidate ceases his wailing and resumes his seat.. The Sho’-ka goes to him and takes from him the ceremonial pipe. The A’-ki-ho™ Xo’ka then hands the Sho’-ka the lynx skin. The Sho’-ka fills the ceremonial pipe with tobacco and takes it, together with the lynx skin, to the man sitting at the eastern end of the line of No*’-ho™-zhi"-ga on the Ho’-ga side. The Sho’-ka then spreads before this man the skin and offers him the pipe. As the man puts the stem of the pipe to his lips the Sho’-ka touches the tobacco in the bowl with a live brand taken from the fireplace. When the pipe is lit the man blows four whiffs of smoke upon the lynx skin. The Sho’-ka then passes both the pipe and the skin to the next man, who repeats the act, blowing four whiffs of smoke on the skin, until all the No®’-ho®-zhi"-ga on both sides of the lodge have blown smoke on the skin. In like manner the Sho’-ka passes on the pipe, and the skin of each of the other animals is smoked in like manner by all the No®’-ho®-zhi"-ga. . 948 THE OSAGE TRIBE. [BTH. ANN. 39 This “smoking”? ceremony takes the greater part of the day. At its conclusion provisions are distributed among the assembly, after which the No®’-ho®-zhi"-ga disperse to their homes. THe Moccastn CEREMONY. In the afternoon of the following day all the No®’-ho®-zhi®-ga again assemble at the house of the candidate to perform a ceremony called Ho®-be’-¢u; ho"-be, moccasins; ¢u, to cut. At this ceremony four square pieces are ceremonially cut from the buffalo skin (Fig. 1) furnished by the Buffalo-bull-face gens of the Tsi’-zhu great tribal division to be used for making two pairs of moccasins, one to be worn by the Xo’-ka and the other by the Sho’-ka during all of the ceremonies to follow. Sho®’-ge-mo®-i", in his account, mentions only two pairs of moccasins while Wa-xthi’-zhi in his description of the moccasin ceremony speaks of three pairs, two to be used by the Xo’-ka and one pair by the Sho’-ka. On pages 62-63 Wa-xthi’-zhi gave full details of the ceremonial movements of the cutting of the buffalo skin and the sewing of the symbolic moccasins. THE MOCCASIN WI’-GI-E. (Osage version, p. 474; literal translation, p. 601.) _ What shall the little ones make to be their foot, they said, it has been said, in this house. The turtle having a tail with seven serratures, They shall always make to be their foot. When they make this turtle to be their foot, They shall always be free from all causes of death, they said, it has been said, in this house. or Be Ww bo 6. What shall the little ones make to be their moccasin string, they said, it has been said, in this house. The garter snake They shall always make to be the moccasin string. When they make the garter snake to be the moccasin string, 10. They shall always be free from all causes of death, they said, it has been said, in this house. oon 11. What shall the little ones make to be their foot, they said, it has been said, in this house. 12. The turtle having a tail with six serratures, 13. They shall always make to be their foot. 14. When they make this turtle to be their foot. 15. They shall always be free from all causes of death, they said, it has been said, in this house. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 249 16. What shall the little ones make to be the moccasin string, they said, it has been said, in this house. . The snake with a red and yellow breast, . They shall always make to be the moccasin string. . When they make this snake to be the moccasin string, . They shall always be free from all causes of death, they said, it has been said, in this house. . What shall the little ones make to be their foot, they said, it has been said, in this house. . The turtle with a red breast . They shall always make to be their foot. . When they make this turtle to be their foot, . They shall always be free from all causes of death, they said, it has been said, in this house. . What shall the little ones make to be the moccasin string, they said, it has been said, in this house. . The snake with spotted breast . They shall always make to be the moccasin string. . When they make this snake to be the moccasin string, . They shall always be free from all causes of death, they said, it has been said, in this house. . What shall the little ones make to be their foot, they said, it has been said, in this house. . The turtle with red and white breast . They shall always make to be their foot. . When they make this turtle to be their foot, . They shall always be free from all causes of death, they said, it has been said, in this house. . What shall the little ones make to be the moccasin string, they said, it has been said, in this house. . The blacksnake with white breast . They shall always make to be the moccasin string. . When they make this snake to be the moccasin string, . They shall always be free from all causes of death, they said, it has been said, in this house. . What shall the little ones use for their knife, they said, it has been said, in this house. . The young buffalo bull, . His sharp left horn, . They shall always use for a knife. 250 THE OSAGE TRIBE. [BTH. ANN. 39 45 46 47. pr . When they use that horn for their knife, . They shall have a knife that will always be sharp, they said, it has been said, in this house. Upon what shall the little ones cut and shape their moccasin, they said, it has been said, in this house. . Toward the setting of the sun there are peoples, . Among whom there is a youth in his adolescence. It is upon that youth the moccasin shall always be cut and shaped. ; . When they cut and shape the moccasin upon that youth, . They shall always cut and shape their moccasin with ease, they said, it has been said, in this house. . Upon what shall the little ones cut and shape their moccasin, they said, it has been said, in this house. . Toward the setting of the sun there are peoples, 55. Among whom there is a maiden in her adolescence. 56. It is upon that maiden the moccasin shall always be cut and shaped. When they cut and shape the moccasin upon that maiden, They shall always cut and shape their moccasin with ease, they said, it has been said, in this house. . Upon what shall the little ones cut and shape their moccasin, they said, it has been said, in this house. . Toward the setting of the sun there are peoples, . Among whom there is a man who is honored for his valor. . It is upon that valorous man that the moccasin shall always be cut and shaped. 3. When they cut and shape the moccasin upon that man of valor, They shall always cut and shape the moccasin with ease, they said, it has been said, in this house. 5. Upon what shall the little ones cut and shape their moccasin, they said, it has been said, in this house. . Toward the setting of the sun there are peoples, . Among whom there is a woman who has given birth to her first child. . It is upon that woman the moccasin shall always be cut and shaped. When they cut and shape the moccasin upon that woman, . They shall always cut and shape their moccasin with ease, they said, it has been said, in this house. At the close of the moccasin-cutting ceremony a distribution of ovisions is made to the No®/-ho"-zhi®-ga, after which they adjourn LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 951 to meet again in the evening at the house of the candidate for the Night Singing. CEREMONY OF PAINTING AND DECORATING THE XO/-KA. Before sunrise on the morning of the following day the candidate, the A’-ki-ho" Xo/-ka, and the Sho’-ka go to the house of the Xo’-ka. The Sho’-ka carries the following articles which comprise the cere- monial attire of the Xo’-ka: Red paint, a downy feather taken from the undertail covert of the eagle, a gorget made from the shell of the fresh-water mussel and attached to a woven neckband with fringes, a pair of woven wristlets with fringes, a woven girdle, a puma skin, and one pair of the symbolic moccasins. In this version of the wi’-gi-e which belongs to the Tsi’-zhu great tribal division the left side is always the side mentioned, as will be noted in line 4, while in the version that belongs to the Ho®’-ga great tribal division the right side is the side always indicated. It will be recalled that the left and the right side both refer to the symbolic man, who in turn symbolizes the unity of the tribe and also the blending of the dual forces throughout all nature. When the three men have entered the house of the Xo’-ka and taken their appointed places, the Xo’-ka, preparatory for the cere- mony which is to follow, removes and lays aside his moccasins, leggings, and jacket. The candidate puts some of the red paint upon the palms of his hands and holds them outspread toward the rising sun while the A’-ki-ho" Xo’-ka begins to recite the Ki’-no" Wi’-gi-e. At the sixth line the candidate makes a pass over the face and nude body of the Xo’-ka without touching him; at the seventh and eighth lines the candidate paints the face and body of the Xo’-ka red, a symbol of the fiery glow, as a sign of the never-ending life of the sun. The candidate next takes up the downy eagle feather while the A’-ki-ho™ Xo’-ka continues to recite the wi’-gi-e. At the fourteenth line the candidate makes a movement with the downy feather toward the head of the Xo’-ka. At the fifteenth and sixteenth lines the can- didate ties to the scalp lock of the Xo’-ka the downy eagle feather so that it shall stand upright and firmly. This downy feather repre- sents the left shaft of light, for two shafts of light are sometimes seen, one on either side of the rising sun, and are regarded as significant of never-ending life. The shell gorget is then taken up by the candidate and held in readiness as the A’-ki-ho® Xo’-ka continues to recite the wi’-gi-e. The shell gorget in this wi’-gi-e has a dual symbolism: (1) the never- ending life of the sun (see section 3 of the Ki’-no" Wi’-gi-e recited by Wa-xthi’-zhi, p. 75); (2) the life of the mussel itself, which, though well protected by a hard shell, reaches its destination at the seventh 252 THE OSAGE TRIBE. [ETH. ANN. 39 bend of the river of life. At the last line of the wi’-gi-e the candidate puts around the neck of the Xo’-ka the woven band so that the gorget hangs on the Xo’-ka’s breast just under his throat, the fringes of the band appearing below the shell gorget. WI’-GI-E OF THE MUSSEL. (Osage version, p. 476; literal translation, p. 608.) 1. Ho! With what shall they (the little ones) adorn their bodies, as they travel the path of life, it has been said, in this house. 2. The god of day who sitteth in the heavens, Who never fails to appear at the beginning of day, . Puts forth from the left side of his body A fiery, crimson glow. . That fiery glow they chose for a symbol, it has been said, in this house. ; 7. When they make of this fiery glow their life symbol, 8. They shall be free from all causes of death, as they travel the path of life, it has been said, in this house. 9. What shall they use for a plume, as they travel the path of life, it has been said, in this house. 10. The god of day who sitteth in the heavens, 11. Who never fails to appear at the beginning of day, 12. Hath at his left side 13. A shaft of light resembling a plume. 14. That shaft of light they chose to be their plume. 15. When they make that shaft of light to be their plume, 16. They shall be free from all causes of death, as they travel the path of life, it has been said, in this house. 17. To the mussel from whom they made their gorget, it has been said, in this house, 18. They spake, saying: ‘“‘O, my grandfather, 19. The little ones have nothing, my grandfather, of which to make their bodies,” they said to him. 20. The mussel replied: ‘‘I am a person of whom the little ones may well make their bodies. 21. Lam a god who is difficult to overcome by death. 22. When the little ones make of me their bodies, 23. They also shall become difficult to overcome by death, as they travel the path of life. 24. Even the gods themselves 25. Have not the power to see the path I make. 26. When the little ones make of me their bodies, LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 253 27 28 29. 30. 31. 32. 33. 34. The gods themselves Shall not be able to see the path the little ones make, as they travel the path of life. Of all the mysterious creatures, I alone possess a skin that is hard and impenetrable. When the little ones make of me their bodies, They also shall be protected as am I, They shall be free from all causes of death, as they travel the path of life.” The mussel went forth to the first bend of the river. it has been said, in this house, . And spake, saying: ‘‘ Even the gods themselves . Have not the power to see the path I make. . When the little ones make of me their bodies, Even the gods themselves . Shall not be able to see the path the little ones make, as they travel the path of life. . Verily, all the mysterious creatures . Flee in masses at my approach. 2. When the little ones make of me their bodies, 3. Verily, all the mysterious creatures . Shall flee in masses at the approach of the little ones, as they travel the path of life. . Even the gods themselves . Make way for me as I approach. . When the little ones make of me their bodies, 48. 9. Shall make way for the little ones, as they travel the path of life. . Lam able to reach the days that are calm and peaceful. . When the little ones make of me their bodies, . They also shall be able to reach the days that ure calm and Even the gods themselves peaceful, as they travel the path of life.” 3. The mussel went forth to the second bend of the river, it has been said, in this house, . And spake, saying: ‘‘ Even the gods themselves 5. Have not the power to see the path I make. 56. . Even the gods themselves . Shall not be able to see the path the little ones make, as they When the little ones make of me their bodies, travel the path of life. 9. Verily, all the mysterious creatures . Flee in masses at my approach. . When the little ones make of me their bodies, . Verily, all the mysterious creatures 254 63. 64. 65. 66. 67. 68. 69. . When the little ones make of me their bodies, . They also shall be able to reach the days that are calm and JI aI =) Inst ~I No ~I oe) I co “1 Ore CO THE OSAGE TRIBE. [ETH. ANN. 39 Shall flee in masses at the approach of the little ones, as they travel the path of life. Even the gods themselves Make way for me as I approach. When the little ones make of me their bodies, Even the gods themselves Shall make way for the little ones, as they travel the path of life. IT am able to reach the days that are calm and peaceful. peaceful, as they travel the path of life.” The mussel went forth to the third bend of the river, it kas been said, in this house, And spake, saying: “Even the gods themselves Have not the power to see the path I make. . When the little ones make of me their bodies, . Even the gods themselves . Shall not be able to see the path the little ones make, as they travel the path of life. . Verily, all the mysterious creatures . Flee in masses at my approach. . When the little ones make of me their bodies, Verily, all the mysterious creatures Shall flee in masses at the approach of the little ones, as they travel the path of life. . Even the gods themselves . Make way for me as I approach. . When the little ones make of me their bodies, 5. Even the gods themselves . Shall make way for the little ones, as they travel the path of life. . Lam able to reach the days that are calm and peaceful. . When the little ones make of me their bodies, They also shall be able to reach the days that are calm and peaceful, as they travel the path of life.” . The mussel went forth to the fourth bend of the river, it has been said, in this house, 2. And spake, saying: “Even the gods themselves . Have not the power to see the path I make. . When the little ones make of me their bodies, . Even the gods themselves . Shall not be able to see the path the little ones make, as they travel the path of life. . Verily, all the mysterious creatures . Flee in masses at my approach. LA FLESCHE ] . RITE OF VIGIL—-FREE TRANSLATION. 255 oe), 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. When the little ones make of me their bodies, Verily, all the mysterious creatures Shall flee in masses at the approach of the little ones, as they travel the path of life. Even the gods themselves Make way for me as I approach. When the little ones make of me their bodies, Even the gods themselves , ‘ Shall make way for the little ones, as they travel the path of life. I am able to reach the days that are calm and peaceful. When the little ones make of me their bodies, They also shall be able to reach the days that are calm and peace- ful, as they travel the path of life.” . The mussel went forth to the fifth bend of the river, it has been said, in this house, . And spake, saying: ‘Even the gods themselves . Have not the power to see the path I make. . When the little ones make of me their bodies, . Even the gods themselves . Shall not be able to see the path the little ones make, as they travel the path of life. . Verily, all the mysterious creatures . Flee in masses at my approach. . When the little ones make of me their bodies, . Verily, all the mysterious creatures . Shall flee in masses at the approach of the little ones, as they travel the path of life. 21. Even the gods themselves . Make way for me as I approach. ‘ . When the little ones make of me their bodies, . Even the gods themselves . Shall make way for the little ones, as they travel the path of life. . Lam able to reach the days that are calm and peaceful. . When the little ones make of me their bodies, . They also shall be able to reach the days that are calm and peaceful, as they travel the path of life.” . The gorget mussel who sitteth in the water, it has been said, in this house, . Went forth to the sixth bend of the river, . And spake, saying: ‘‘Even the gods themselves . Have not the power to see the path I make. . When the little ones make of me their bodies . Even the gods themselves THE OSAGE TRIBE. (ETH. ANN. 39 . Shall not be able to see the path the little ones make, as they travel the path of life. . Verily, all the mysterious creatures . Flee in masses at my approach. . When the little ones make of me their bodies, Verily, all the mysterious creatures . Shall flee in masses at the approach of the little ones, as they travel the path of life. . Even the gods themselves . Make way for me as I approach. When the little ones make of me their bodies, . Even the gods themselves Shall make way for the little ones, as they travel the path of life. . Tam able to reach the days that are calm and peaceful. . When the little ones make of me their bodies, . They also shall be able to reach the days that are calm and peaceful, as they travel the path of life.” . The gorget mussel who sitteth in the water, it has been said, in this house, . Went forth to the seventh bend of the river, . And spake, saying: “Even the gods themselves 2. Have not the power to see the path I make. . When the little ones make of me their bodies, 4. Even the gods themselves 55. Shall not be able to see the path the little ones make, as they travel the path of life. . Verily, all the mysterious creatures . Flee in masses at my approach. . When the little ones make of me their bodies, . Verily, all the mysterious creatures . Shall flee in masses at the approach of the little ones, as they travel the path of life. . Even the gods themselves . Make way for me as I approach. . When the little ones make of me their bodies, - . Even the gods themselves 5. Shall make way for the little ones, as they travel the path of life. . Lam able to reach the days that are calm and peaceful. . When the little ones make of me their bodies, . They also shall be able to reach the days that are calm and peaceful, as they travel the path of life.” “Down to line 168 the Ki’-no" Wi’-gi-e is rhythmically intoned. The remaining sections are given colloquially with the following ceremonial acts. When asked for the reason of this change Sho?’- LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. DBI ge-mo"-i" replied that no explanation was ever given as to why it is done but the Tsi’-zhu Wa-shta’-ge always gave the wi’-gi-e in this manner. When the shell gorget had been put upon the Xo’-ka the candidate takes up the wristbands and holds them in readiness. Then the A’-ki-ho" Xo’-ka says: ‘‘ Here sits a captive upon whom are to be put these bonds, it has been said.’”’ The candidate then ties each wrist of the Xo’-ka with one of the woven bands. The candidate takes up the woven girdle and holds that in readi- ness and the A’-ki-ho® Xo’-ka says: ‘ Here sits a captive upon whom is to be put this girdle. It is a captive’s girdle that they shall put upon him, it has been said.” The candidate then puts the puma skin around the body of the Xo’-ka so that the head is at his shoulder and the tail at his ankles as the girdle is put over the puma skin and tied around his waist. The symbolic moccasins (Fig. 1) are then taken up by the candidate and held in readiness and the A’-ki-ho® Xo’-ka says: “Here sits a captive upon whose feet shall be put the moccasins, it has been said.” (For explanation as to the meaning of the term captive see pages 74-75 given by Wa-xthi’-zhi in his description of the Ho®’-ga version of this ceremony.) CEREMONIAL APPROACH TO THE HousE oF MysTERY. When the Xo’-ka has been thus decorated (Pl. 4) with the life sym- bols and clothed in his sacerdotal attire the Sho’-ka places in the left hand of the Xo’-ka the ceremonial pipe filled with tobacco, then, grasping him by the arm, helps him to rise and conducts him out of the house, the candidate walking by the side of the Xo’-ka. When the three men, the candidate, the Xo’-ka, and the Sho’-ka, have gone several paces from the door they stop and the Sho’-ka passes on to a short distance ahead, where he stops. The A’-ki-ho™ Xo’-ka advances, carrying the Wa-xo’-be and a gourd rattle and takes his place at the side of the Xo’-ka. This is the first of four stops that are to be made when approaching the place chosen for the final ceremonies which represent the House of Mystery. At each one of the stops the Xo’-ka sings the following song and recites that section of the wi’-gi-e which tells of the House of Mystery which is being approached. The song with the section of the wi'-gi-e are called “Ts1 Ta’-pe Wa-tho",” Song of Approach to the House. After each song and recital the Xo’-ka takes from the bowl of the ceremonial pipe a pinch of tobacco and drops it upon his feet, he then takes a second pinch which he throws backward over his right shoulder, after which he takes a third pinch and throws it backward over his 3594 °— 25+ 17 958 THE OSAGE TRIBE. [BTH. ANN. 39 left shoulder. After these ceremonial acts the four men move forward. A free translation of one line of the song will suffice to give its meaning. Time beats f Sone or ApproacH TO THE Housz. Sone 1. (Osage version, p. 481; literal translation, p. 605.) Transcribed by Alice C. Fletcher Ga-gor ha mo®-bthi?-e, Ga-go™ ha mo”-bthi"-e j j r the he the, Ga-go ha mo®bthi®-e the he _ the, — f r r Ga - gon ha mo®-bthi'-e, Ga-go® ha mo” - bthi"-e — an GP a Ce the he the, Ga-go® hamo®bthi®-e the he. FREE TRANSLATION. Thus do I go upon my journey, ete. WI’-GI-E. (Osage version, p. 481; literal translation, p. 605.) . Ho! Toward what shall they (the little ones) direct their foot- steps, it has been said, in this house. It is toward a little valley they shall direct their footsteps. Verily, it is not a little valley that is spoken of, It is toward the bend of a river they shall direct their footsteps. . Verily, it is not the bend of a river that is spoken of, It is toward a little House that they shall direct their footsteps. Toward a House you shall ever be traveling with your little wa-xo’-be. (Song repeated.) LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION, 9259 8. Ho! Toward what shall they (the little ones) direct their foot- steps, it has been said, in this house. 9. It is toward a second valley they shall direct their footsteps. 10. Verily, it is not a little valley that is spoken of, 11. It is toward the second bend of a river they shall direct their footsteps. 12. Verily, it is not the bend of a river that is spoken of, 13. It is toward a little House that they shall direct their footsteps. 14. Toward a House you shall ever be traveling with your little wa-xo’-be. (Song repeated.) 15. Ho! Toward what shall they (the little ones) direct their foot- steps, it has been said, in this house. 16. It is toward a third valley they shall direct their footsteps. 17. Verily, it is not a little valley that is spoken of, 18. It is toward the third bend of a river they shall direct their foot- steps. 19. Verily, it is not the bend of a river that is spoken of, 20. Itis toward a little House that they shall direct their footsteps. 21. Toward a House you shall ever be traveling with your little wa-xo’-be. (Song repeated.) 22. Ho! Toward what shall they (the little ones) direct their foot- steps, it has been said, in this house. 23. It is toward a fourth valley they shall direct their footsteps. 24. Verily, it is not a little valley that is spoken of, 25. It is toward the fourth bend of a river they shall direct their foot- steps. 26. Verily, it is not the bend of a river that is spoken of, 27. Itis toward a little House that they shall direct their footsteps. 28. Toward a House you shall ever be traveling with your little wa-xo’-be. The path of life, in the Osage rituals, is pictured as crossing four valleys or as following the course of a river having four bends. In the Omaha rituals the path of life is represented as stretching over four hills. (See 27th Ann. Rept. B. A. E., p. 116.) In the Ho®’-ga version of the Ceremonial Approach to the House of Mystery the Xo’-ka, when about to enter, removes from his feet the first pair of symbolic moccasins and puts on the second pair that awaits him at the entrance. The acts of slipping off the first pair and slipping on the second pair are accompanied by a wi’-gi-e which sets forth, in cryptic form, the obligation of the warrior to spare neither the adolescent youth, the adolescent maiden, the valorous man, nor the woman who has given birth to her first child, when battling with 260 THE OSAGE TRIBE. [RTH ANN, 39 the enemy in order that his tribe may travel the path of life unim- peded (see p. 84). The manner in which the Xo’-ka and his candi- date move toward their seats at the east end of the House points to the triumphant return and entrance of the warriors into their village, having valiantly fulfilled their obligations as defenders of the tribe. These two concluding movements of the Ceremony of Approach to the House of Mystery have to do with deeds of violence and with the destruction of life. The Tsi’-zhu Wa-shta’-ge omit from their version of this ritual these two movements for the reason that the teachings they embrace are repugnant to the duties imposed upon that gens as peacemaker and conserver of the life, not only of the member of the tribe but that of the stranger who may seek refuge in the house of a member of the gens. Both Sho®’-ge-mo"-i" and Wa/-thu-xa-ge emphasized the fact that their gens, the Tsi’-zhu Wa-shta’-ge, has no proprietary right in any of the war rituals, to initiate any war movement or to teach any of the rites pertaining to war, but the use of the war rituals is permitted in order to show the inherent right of the gens to participate in the government of the tribe as a whole. The office of their gens, they said, was to initiate the infant into life and to ceremonially bestow the gentile name. After the singing of the song and the recital of the wi’-gi-e, at the fourth stop in the ceremonial approach to the lodge, the Xo’-ka, his candidate, the A’-ki-ho" Xo’-ka, and the Sho’-ka enter the lodge and take their places at the eastern end (Fig. 2). The ceremonial putting down of the shrine and of opening it begins. Soncs OF OPENING THE SHRINE. The songs accompanied by the ceremonial movements of opening the shrine are called Wa-xo’-be Thu-shke Wa-tho", Songs of Untying the Wa-xo’-be. There are four of these songs, the first three of which have but one stanza each and the fourth has four stanzas. (1) The first song is sung three times. The first singing is accom- panied by the laying down of the shrine so that the head of the sacred hawk is pointed toward the Tsi’-zhu side of the house. (2) At the second singing of the song the Xo’-ka turns the shrine end to end so that the head of the bird points toward the Ho’-ga side of the house. (3) At the third singing the shrine is again turned and the head of the bird is pointed toward the Tsi’-zhu side. All the lines of this song are the same and all the words but one are either corrupted or are archaic, therefore they are unintelligible. The exception is the first word, Kia’-ha, which means downward. LA FLESCH] RITE OF VIGIL—-FREE TRANSLATION. 261 Sone 1. (Osage version, p. 482; literal translation, p. 606.) M.M. ae 104 Transcribed by Alice C. Fletcher Kia ha non ni wa - ta ha, Kia ha ha no ni wa ha, Kia ha no” ni wa-ta ha, Pe lg aR perce Kia ha no" ni wa ha, Kia ha no" ni wa-ta. The second song is also sung three times. At each singing cere- monial acts are performed as follows: (1) The untying and the removing of the symbolic strap tied around the middle of the shrine and by which it is hung in its pre- scribed place in the house of the last initiate. (2) The untying and the removing of the thongs tied around each end of the shrine. (3) The removal of the deerskin bag with its contents from the woven buffalo hair bag which forms the outer covering of the shrine. The words of the song are sufficiently clear in meaning to admit of the following free translation: Sone 2. (Osage version, p. 482; literaltranslation, p. 606.) Transcribed by Alice C. Fletcher M.M.d = 112 AS 262 THE OSAGE TRIBE. [BTH. ANN. 39 FREE TRANSLATION. Downward I shall send you, Downward I send you, Downward, to be untied, I send you, Downward I shall send you. The third song is sung three times, each singing accompanied by certain ceremonial acts: (1) The untying of the thongs tied around the middle and ends of the deerskin bag and removing therefrom the woven rush case. (2) The untying and remoying of the symbolic rope wound around the woven rush case. (3) The unfolding of the woven rush case and removing therefrom the deerskin pouch containing the sacred hawk. The simple designs woven into the rush case represent night and day. The flap and upper side of the woven rush case symbolizes the sky, the under side the earth, and the inner part the space between the earth and sky into which all living things come and make their home. The first word in each line, Sho®-ni-pa, is archaic and has lost its meaning. It is probably the old ceremonial name of the woven rush case. The third line refers to the unfolding of the symbolic case and the removing therefrom of the hawk enshrined therein. Sone 3. (Osage version, p. 482; literal translation, p. 607.) al Transcribed by Alice C. Fletcher M.M. @ = 112 - Time beats s— (aa fuse ac afl cponetataa P lnset = = . 5 Gua eae , = tha wi-tha ha, Sho® ni pa wi? tha wi-tha ha iwi poy F Genes saa US shke he he, Shot ni pa wit tha wi- tha tse. The fourth song is for the drawing out of its deerskin pouch the sacred hawk, the central figure of the ceremony. The song has four stanzas, one for each of the ceremonial movements, which are as follows: LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 263 (1) The untying of the carrying strap tied around the middle of the pouch and the thong that draws and holds together the mouth of the pouch in which is kept the sacred hawk. (2) The unfolding of the mouth of the pouch in readiness for the next movement. (3) The stretching of the mouth of the pouch to its full width so that the bird may pass readily through it. (4) The drawing of the sacred hawk from the pouch. This is done by grasping the pouch with the left hand and with the right gently drawing out the bird from the mouth of the pouch. In performing this act the bird must be drawn away from the body of the Xo/-ka. The ceremonial acts are performed by the Xo’-ka while the A’-ki- ho® Xo’-ka does the singing. All of these movements are symbolic of the birth of a child. When the bird is taken out of the pouch the Xo’-ka passes it over his head, arms, and body, because the birth represents life and the ceremony of which it is the central figure is a supplication for a full, unobstructed life. The first of lines 1, 2, and 5 of each stanza is archaic and its meaning lost, but the other words are intelligible and make possible a free translation. Sona 4, (Osage version, p. 482; literaltranslation, p. 607.) Transcribed by Alice C. Fletcher ak, eS Ba pe ’ e-he shkaho® dse, I" -da- ko ae ha,shka hom dse, FREE TANSLATION. 1. Let the knot become untied, Let the cords become loosened, Then shall the bird come, Then shall the bird come forth, Let the cords become loosened. 264 THE OSAGE TRIBE. [BTH. ANN. 39 2. Let the mouth of the pouch unfold, Let the mouth of the pouch unfold, Then shall the bird come, Then shall the bird come forth, Let the mouth of the pouch unfold. 3. Let the mouth of the pouch widen, Let the mouth of the pouch widen, Then shall the bird come, Then shall the bird come forth, Let the mouth of the pouch widen. 4. By this way he shall go forth, By this way he shall go forth, The bird shall go forth, The bird shall go forth by this way, By this way he shall go forth. Sones oF TAKING UP THE RATTLE. The Pe’-xe Thu-ce Wa-tho", Songs of Taking up the Rattle, follow those of the ceremonial opening of the shrine. Up to this time the songs have been sung without the accompaniment of the rattle. A wi’-gi-e precedes the four songs of this group. In giving the wi’-gi-e the No®’-ho"-zhi"-ga of the Tsi’-zhu Wa-shta’-ge gens make the following changes in the manner of reciting it: (1) The wi’-gi-e is not intoned but is spoken and in a tone so low that only the Xo’-ka, his candidate, and the A’-ki-ho™ Xo’-ka can hear it. The reciting of the wi’-gi-e in this manner is regarded as less formal and authoritative than when intoned. The other gentes must intone the wi’-gi-e because it refers to the authority given to them to initiate war movements. The Tsi’-zhu Wa-shta’-ge, as a gens, has no authority to start a war movement, as its office is solely to maintain peace within the tribe, to take part in the conduct of the tribal hunt, and to preside at the ceremonies relating to the naming of newly born children. The use of the war rituals by the Tsi’/-zhu Wa-shta’-ge gens is purely a matter of form. (2) When the No?’-ho®-zhit-ga of the other gentes recite this wi’-gi-e they must use the refrain, A bi" da, tsi ga, It has been said, in this house, because it was in the war house that the war rituals and ceremonies were originated. Members of the Tsi’-zhu Wa-shta’-ge gens, when reciting this wi’-gi-e, omit the refrain and substitute in its place the words, A bi a, They have said, referring to the other gentes who have the full authority to organize war parties. In the sacred house of the Tsi’-zhu Wa-shta’-ge gens the _ LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 265 mysteries of the war rites are not taught but its aim is to lead the people in the paths of peace. This wi’-gi-e expresses the purpose of the war gentes to destroy the tribal organizations of their enemies and all possible means by which they could perpetuate their tribal existence. It means the taking of human life, which the Tsi’-zhu Wa-shta’-ge gens is bound by its sacred rites to protect and to preserve. The recital of this wi’-gi-e by members of the Tsi’-zhu Wa-shta’-ge gens in the manner above described is an implied disavowal of the teachings which it sets forth. At lines 25, 32, 41, and 50 the A’-ki-ho® Xo’-ka, when reciting the wi’-gi-e, gives a stroke of the rattle toward the “setting sun.” THE WI’-GI-E. (Osage version, p. 483; literal translation, p. 607.) What shall they (the little ones) use for a rattle, they said. Toward the setting of the sun there are seven villages. The head of the seventh village, the odd one in number, They shall use for a rattle, as they travel the path of life. When they use the head of the seventh village for a rattle, By means of that rattle they shall be free from all causes of death, they said. 7. When they take up this rattle against their enemies, 8. They shall make it possible, at all times, to overcome them with ease, they said. Fok ON 9. What shall they use for the handle of their rattle. 10. Toward the setting of the sun there are seven villages, they said. 11. The left forearm of the seventh village, the odd one in number, 12. They shall use for the handle of the rattle, as they travel the path of life. 13. When they use the left forearm of the seventh village for the handle of the rattle, 14. By means of that handle they shall be free from all causes of death. 15. When they use the handle against their enemies, 16. They shall make it possible, at all times, to overcome them with ease, they said. 17. What shall they use for seeds (rattlers) for their rattle. 18. Toward the setting of the sun there are seven villages. 19. The teeth of the left jaw of the seventh village, the odd one in number, j 20. They shall use for seeds for the rattle, as they travel the path of life. 266 THE OSAGE TRIBE. [RYH ANN.,39 21. When they use the teeth of the left jaw of the seventh village, 22. By means of those seeds they shall be free from all causes of death, they said. 23. When they take up the rattle against their enemies, . They shall make it possible, at all times, to overcome them with ease, they said. iw) nse . Behold the first stroke of the rattle. . Toward the setting of the sun there dwell many peoples. . It is at the ruler of these villages that the stroke is aimed, they said. 28. When they aim their stroke at this ruler, 29. Their strokes shall always be effective, they said. 30. When they take up the rattle against those peoples, 31. They shall make it possible, at all times, to overcome them with ease, they said. to bk bo “Io Or 32. Behold the second stroke of the rattle, 33. Which is not given without a purpose, they said. 34. Toward the setting of the sun 35. There dwell many peoples among whom there is a maiden in her adolescence. 36. It is at that maiden this stroke is aimed, they said. 37. When they aim the stroke of the rattle at this maiden, they said, 38. Their strokes shall always be effective. 39. When they take up the rattle against those peoples, 40. They shall make it possible, at all times, to overcome them with ease, they said. 41. Behold, also, the third stroke of the rattle, 42. Which is not given without a purpose, they said. 43. There are peoples who dwell toward the setting of the sun, 44. Among whom there is a man who is honored for his valor. 45. It is at the man of valor the stroke is aimed, they said. 46. When they aim the stroke at the valorous man, 47. Their strokes shall always be effective. 48. When they take up the rattle against those peoples, 49. They shall make it possible, at all times, to overcome them with ease, they said. 50. Behold the fourth stroke of the rattle, 51. Which is not given without a purpose, they said. 52. Toward the setting sun there dwell many peoples, 53. Among whom there is a woman who has given birth to her first child. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 267 54. It is at that woman the stroke is aimed, they said. 55. When they aim their strokes at that woman, 56. Their strokes shall always be effective. 57. When they take up the rattle against those peoples, 58. They shall make it possible, at all times, to overcome them with ease, they said. SonGs OF THE SymMBOLIC MAN. Four songs follow the wi’-gi-e. The first three are said to belong to the symbolic man, in which he extols the perfection of his physical structure. In other words, these three songs are expressive of the satisfaction felt by the ancient No®’-ho®-zhi"-ga at the completeness of their war organization, which they likened to a man whose body is perfect in allits parts and is able to respond to his courage by the per- formance of valorous deeds. The theme of the first, second, and third song of this group relates to the power of the war ofganization symbolized by a man. The various parts of the body of the ideal or symbolic man are mentioned in the following order: (1) (i, his feet, by which he is able to move from place to place; (2) Hi, his legs, which give speed to his move- ments; (3) Zho, his body, which maintains his life; (4) A, his arms, the means by which he supplies himself with food; (5) Pa, his head, in which he formulates his thought and directs his action; (6) I, his mouth, by which he gives utterance or expression to his thoughts. The fourth song refers to the tribes hostile to the Osage. The same power is attributed to the enemy which the Osage assume for them- selves and the same sequence is observed in mentioning the various parts of the body of the ideal or symbolic man that gives to the enemy tribes the power of action, thought, and expression. In the song, however, the hope is expressed that when the Osage attacks the enemy tribe its personified power will be so stricken with fear that the various parts of his body will become cramped and made to be incapable of action. A free translation of one line of each stanza of the first song will suffice to give the meaning of the song, as all the other lines in each stanza are repetitions. 968 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 1. (Osage version, p. 484; literal translation, p. 609.) M.M A 4 Transcribed by Alice C.Fletcler -@-8 == === = Time beats f f r f f f f P Ci non do® wa-k’o™ ha, Qi no® do wa ha k’oha, i = ? Gi no™ do® wa-k’oha, Gi no® don wa ha k’o"ha, | STI —= eS SS Ss et -y 2 ry pp Se i eS ee) Ee Wy 638s 7 eS Caer ea ES SS. ———= ir op bestarictuit alt afar aba ot Bi Gi no do® wa-k’o" ha, Gi nondo™ wa hak’o™ha, i no®do®, FREE TRANSLATION. 1. Verily, by his feet he has the power of action. 2. Verily, by his legs he has the power of action. 3. Verily, by his body he has the power of action. 4, Verily, by his arms he has the power of action. 5. Verily, by his head he has the power of action. 6. Verily, by his mouth he has the power of action. The use of an archaic word in the first and the sixth lines of the second song makes translation difficult. However, it is clear that the song hus reference to the power of the tribe and its perfection as an organized body. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 269 Sone 2. (Osage version, p. 485; literal translation, p. 609.) Transcribed by Alice C. Fletcher Wa-k’o" witse sho" ni-pa - dse no" do™, Wa _ ha gi no" do", Wa- k’o "ha gi non do", Wa The same difficulty of translation is met with in the third song, but it also refers to the power acquired by the tribe through the completeness of its organization. 279 THE OSAGE TRIBE. [PTH. ANN. 39 Sone 3. (Osage version, p. 485; literal translation, p. 609.) M.M. Al ore Transcribed by Alice C. Fletcher T Meael acdl romlilltg, fai adlot died) eck, noel seat The-a ¢i thek’o"no™no" hiwa ta, The-agi thek’o"no"no"hiwa ta. A free translation of the first line of each stanza of the fourth song will suffice to give the meaning. Sone 4. (Osage version, p. 485; literal translation, p. 610.) M.M d 72 Transcribed by Alice C. Fletcher < < a” Eee = st 2 ee Time beats f r r r r ( P Gi-a wa thi-ko ta we, (Qi-a thi-ko ta wi the, Gi-a wa thi-ko ta we, (Qi-a thi-ko ta wi the, Fille eae aL a ed Gi-awa thi-ko ta we, (Qi-a thi-ko ta wi the., FREE TRANSLATION. ie The feet of the enemy shall become cramped. 9 The legs of the enemy shall become cramped. LA FLESCHE ] RITE OF VIGIL—-FREE TRANSLATION, (il 3. The body of the enemy shall become cramped. 4. The arms of the enemy shall become cramped. 5. The head of the enemy shall become cramped. 6. The mouth of the enemy shall become cramped. These songs can not be translated because of the incomplete sen- tences used in them, but the words suggest the meaning above given. Bow-MAKING SONGS. The songs next in order are those entitled Mi"’-dse Ga-xe Wa-tho", Bow-making Songs. In none of the five songs that compose this group are found words that suggest the making of a bow. (In the three Bow-making Songs of the Tho’-xe gens, which will appear in a later volume, the bow and the arrow are mentioned.) Each of the three stanzas of the first song has five lines, all of which are alike, excepting the first word in the third line. The words of each line are: Tsi-go, my grandfather; wa-ci"-da, a word of uncer- tain meaning; ko™-to", to tie; ga-xa, make ye. The last two words are the only ones that might suggest the making of a bow. The first word in the third line of the first stanza is Mi, sun; in that of the second, Gthe-do", hawk; in that of the third, Ka-xe, crow. What these objects have to do with the bow is not clear. 972 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 1. ( Osage version, p. 486; literal translation, p. 610.) ’ Transcribed by Alice C. Fletcher ae | =a Time beats if f Tsi-go wa-cgi? - da ko"-to® ga-xa, Tsi-go wa-ci® - fr -ci? - da ko®-to™ the the he the the, Tsi-go wa-gi" - da ko®-to® ga-xa, fr Tsi-go wa-cim - da ko®-to™ the the he the he. The words of the second song are unintelligible. They were evi- dently given by the ancient No®’-ho®-zhi*-ga in a manner to obscure their meaning from the uninitiated. Such treatment of the words of the songs is frequent among both the Osage and the Omaha. Wa’-wa"™ songs of the Omaha are examples. It is probable that in this way the meaning of some of the songs of these tribes has become lost. Sone 2. (Osage version, p. 486; literal translation, p. 610.) Transcribed by Alice C. Fletcher eet Time beats if Hi-a wi tha tha ka-wa ha no no” thi ki- ko®-¢a, A pie SS ee Se b-& ag f f r (a [ E thekon-caha da ha, Hi-a wi tha tha ka-wa ha no"no"tsehethe, Hi-awithathakawaha no™no"thiki-ko®¢a, LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 273 The words of the third song are, in general, treated in the same manner. Those of the first line, Hi-a wi tha dse, I go forth; wa-do ha tha, to offer supplications; and those of the second line, Mi wa-da hir-da, supplications to the sun, make it clear that the song refers to the vigils of the leader of a war party. Sone 3. (Osage version, p. 486; literal translation, p. 610.) | Transcribed by Alice C, Fletcher more oe E tha als tha dse wa-do ha tha, he ha-tho ha mi wa-da hit da, E tha he hi-a withadse. The meaning of the fourth song is suggested by the word ki®-da, to fight. When the leader of a war party has taken the rite of vigil he goes forth with his men and when he finds the enemy a fight takes, place. It is these circumstances to which the song refers. Sone 4. (Osage version, p. 487; literal translation, p. 610.) MM. d 6 Transcribed by Alice C, Fletcher . ) sox | a.) om) ra! i E the he the kit-dahi® da, E the kit-da hin da. 3594°—25;——-18 274 THE OSAGE TRIBE. [BTE. ANN. 39 The fifth song is also clear as to its meaning. It is the same as that of the fourth song, with the addition of the word meaning victory, kit-da, to fight; wa-tse, victory. This song refers to the return of a war party in triumph, having defeated the enemy. Sona 5. (Osage version, p. 487; literal translation, p. 610.) M.M Al - 80 Transcribed by Alice C. Fletcher Time beats Kin - da him da, kin-da hit da ha, Hi-ako - tha 3 = ==] a ’ en ET SSS : == = ee SS SL v SSS ———T ME ee a Cf iZZ_o—=—m m Go SS = Sw SSeS oe aS aT a ae ° f f f fr wa-tse the the kit da him- da, Kin - da hin da ha, Hi-a ko - tha wa-tse the the ki® - da hin da. During the singing of the songs of Taking up the Symbolic Rattle the candidate, following the instructions of the A’-ki-ho" Xo’-ka, goes to the man of the Ni’-ka Wa-ko"-da-gi gens who holds the office of ceremonially painting the sacred hawk and conducts him to a place in front of the Xo’-ka. The Sho’-ka then sets before the man a brass kettle in which are placed the bird-hawk and a blanket. By this act the Ni’-ka Wa-ko?-da-gi man understands that he is required to perform a ceremonial duty, that of reconsecrating the symbolic bird. The kettle is to hold the water to be used in moistening the blue clay when painting the bird. The man also understands that the valuable vessel and the blanket are offered to him as fees for his official services. When the Sho’-ka places the kettle before the man of mystery he says: ‘‘Have compassion upon us;’’ whereupon the official rises and returns to his seat, taking with him the kettle and its contents. The candidate then goes to the Ho®’-ga side of the lodge to the warrior whom he has chosen to act as Wa’-do®-be, to recount the thirteen military honors that made him eligible for the office. The candidate grasps the Wa’-do®-be by the arm and conducts him to a seat prepared for him at the west end of the lodge (Fig. 2). The Wa’-do™-be is then given a new blanket to wear, a shield to hang upon his back, and a deer’s tail headdress to fasten upon his head. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 275 All of these articles, together with a valuable horse, were fees for the chosen Wa’-do®-be. The Wa’-do*-be having been ceremonially dressed and taken his seat, the A’-ki-ho" Xo’-ka proceeds to sing the songs next in order called: Sones or THE Rive or Viern. The No®’-zhi-zho" Wa-tho", or the Songs of the Rite of Vigil, relate to the acts of the man who is chosen by the people to take the rite of vigil and to carry their supplications to Wa-ko®’-da in which they appeal to that power, in this vicarious manner, to give success to the warriors who are to go against the troublesome enemies of the tribe. The first song expresses the wailing cry of the supplicant who by tears and bodily suffering seeks to arouse the compassion and help of Wa-ko"’-da. There are no words to the song; vocables only are used. During the singing of this song the candidate performs the ceremony called Wa’-i" Xa-ge. This he does by touching the head of each Nor’-ho"-zhi"-ga with the sacred pipe and the sacred hawk, wailing as he passes from one to the other. The ritual here described being that of a gens on the Tsi’-zhu side, the candidate begins this ceremony at the east on the Ho®’-ga side of the line of No®’-ho-zhi"-ga. The women members of the order join in the wailing of the candidate while male members recite the Wa-thu’-ce and the A’-ho-btha-bi wi’-gi-es (see pp. 139, 148). The song is sung four times. Sone 1. (Osage version, p. 487; literal translation, p. 610.) M.M A - 84 Transcribed by Alice C. Fletcher. E thaha ha he he tha, E tha ha ha he he tha ha thaha, E tha ha ha he he tha. The second song relates to the manner in which the supplicant puts upon himself the sign of No"’-zhit-zho™. The first stanza depicts him as gathering into his hands loose soil of the earth; the second stanza as rubbing the soil in the palms of his hands to make it finer; the third as moistening it in the palm of his hand; the fourth as putting the moistened symbol of the earth upon his face; the fifth as brushing 276 THE OSAGE TRIBE. (ETH. ANN. 39 back his hair with the palms of his hands to which still cling particles of the moistened soil. Each line of the stanzas begins with the word Tsi-go, grandfather. The word as here used is not a kinship term but is employed to express reverence. The moistened soil is thus reverently addressed as it symbolizes the earth, one of Wa-ko®’-da’s abiding places, and is therefore regarded as sacred. At the singing of this song the Wa’-do-be rises and begins to recount his o-do"’, using thirteen of the rods permanently kept for ceremonial counting purposes. The candidate had presented these rods to the Wa’-do"-be immediately after he had conducted him to his place, after first dividing the rods into two bundles, one containing seven and the other six. The other gentes of the tribe when performing this ceremony use thirteen fresh willow saplings for recounting o-do®’, but the Tsi’-zhu Wa-shta’-ge avoid the use of these because they were originally dedi- cated to represent acts of violence and the destruction of human life (see Wa-thu’-ce Wi’-gi-e, p. 148). Sho®’-ge-mo"-i", who is a member of the Tsi’-zhu Wa-shta’-ge gens, explained that when he was chosen to act as Wa’-do"-be by any of the gentes on the Ho®’-ga side he was obliged to use the willow saplings to recount his o-do"’ because the rituals of all the gentes except the two Peacemaker gentes require the use of the willow sapling in this part of the ceremony. The counting of the o-do"’, the reciting of the wi’-gi-es, the wailing during the singing of the song, are all going on at the same time. When the candidate, having passed along the Ho®’-ga side, arrives at the end of the line of No®’-ho®-zhi"-ga, on the Tsi’-zhu side, he stops and remains standing but continues his wailing until the reciting of the wi’-gi-es comes to a close, when he takes his seat at the side of the Xo’-ka. The words of the five lines of the five stanzas of this song are practi- cally the same. They refer to the act of gathering of the clay, moist- ening it, and putting it upon the face and head during the rite of vigil. LA FLESCHB] RITE OF VIGIL—FREE TRANSLATION. O77 Sone 2. (Osage version, p. 487; literaltranslation, p. 610.) Transcribed by Alice C. Fletcher Time heats CL ea Raa os a Tsi-go-e hu-thi-k’umo"a,Tsi-go-e hu-thi-k’u moa, Tsi- ‘umo” ge he the, Tsi - go-e hu-thi-k’u mo"a, FREE TRANSLATION. ils My grandfather, I draw thee into my hand. 2. My grandfather, I crumble thee in my hand. 3. My grandfather, I moisten thy body in my hand. 4. My grandfather, I color my face blue with thy body. De My grandfather, I touch my head with thy body. The third song is a greeting to the No®’-ho™-zhi-ga by the gens giving the ceremony. The word of greeting is Ha-we’, but in the song it is pronounced Ha-wi’. The words of the first stanza may be freely translated as Ha-we’, ye who are to act; the second, Ha-we’, ye men of mystery; the third, Enter, ye men of mystery, with swinging motion. The word ‘‘swinging” refers to the rhythmic motion of the men as they enter in single file to take their seats in the lodge. The purport of the six lines is the same in each of the three stanzas of the third song, which is sung as the men of mystery enter the lodge, therefore a free translation of one line from each stanza will suffice to give the burden of the song. 28 THE OSAGE TRIBE. [PTH. ANN. 39 Sone 3. (Osage version, p. 488; literal translation, p. 611.) M. M. d -~ 76 Transcribed by Alice C. Fletcher Time beats f f Wa-k’o" ta bi arte noe a-wi tha ha, Wa-k’o"ta bi Ha-wi tha ha, jcc | FREE TRANSLATION. ile Greetings to you, ye who are to act. 2: Greetings to you, ye men of mystery. 3. Enter ye with rhythmic steps. No satisfactory information could be drawn from Sho®’-ge-mo®-i" as to the full meaning of the fourth song of this group, aside from the statement that it had a subtitle or titles, namely: U-dse’-the Wa-tho®, Fireplace Song, or U-dse’-the U-gi-no"-zhi" Wa-tho", Song of Stand- ing Before the Fireplace. These titles, he said, refer to the trail of camp fires left by the warriors as they march toward the land of the enemy. While these subtitles may indicate scenes and movements, the real meaning of the song may be gathered from two of the pre- ceding songs: (1) Which pertains to the supplicatory ery of the man to whom has been assigned the duty of acting as intermediary between the people and Wa-ko®’-da; (2) the symbol he puts upon his face when observing the rite of vigil, the moistened soil that repre- sents the earth, one of the permanent abodes of Wa-ko®’-da, the power to whom he offers the supplications of the people; and also from the incomplete sentences and fragmentary words employed in the fourth song itself. These latter may be interpreted as follows: LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 279 The words of lines 1, 3, and 5 of all the five stanzas of the song are: She, those, the things in thy possession, the clay and the little pipe in which are placed the prayers of the people for the success of their warriors; wi-ta ha, are mine; She, those; wi-ta, are mine. The words of lines 2 and 4 of the first stanza are unintelligible. The words of lines 2 and 4 of the second stanza are: Things of value; spoils to be taken from the enemy; to seek; go thou. The words of lines 2 and 4 of the third stanza are: Ever ready to do thy sacred duty; thou shalt stand; go thou. The words of lines 2 and 4 of the fourth stanza are: Traveling with an up-and-down motion of the body, referring to the manner of walking; carrying the sacred articles, the clay and the pipe; go thou. The words of lines 2 and 4 of the fifth stanza are: The final day, the day of fulfillment; thou shalt have; go thou. From the words of the song it may be understood that its theme is the supplicatory duty imposed upon the Do-do®’-ho®-ga, the man chosen to act as the head of the forces sent against the enemies of the tribe. His sacred duty continues from the time he goes out from the House of Mystery to take his seven days’ vigil, even to the end of the war expedition. Upon this officer is conferred the highest of the honors attending the success of the enterprise. His authority is greater than that of the actual commanders, for at the close of the conflict there are placed before him all the spoils to be divided among the warriors, and the captives to be presented to the tribal authorities. This song is also used in the Ho®’-ga version of the No®’-zhi"-zho® ritual and entitled Wa’-i" Xa-ge Wa-tho", or The Act of Weeping (see p. 145). One stanza only is there used and the words are different, but the burden of the song is the same as that given above. Both songs, that used by the Tsi’-zhu and that used by the Ho®’-ga, dwell with insistence upon the importance of invoking aid from the divine power that is recognized as being far greater than any force that man could put forth. ; 280 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 4. (Osage versicn, p. 488; literal translation, p. 611.) M.M d = 12 Transcribed by Alice C. Fletcher Time beats f f r r ir r She wi-ta ha, she wi-ta, Go-da ha ha wi - ni-tse Beater E he shewi - ta ha, she wi-ta, Go-da ha ha wi - ni-tse thathi®, E he she wi - - ta ha, she wi-ta. LirrLte Sones or THE Sun. The next group of three songs is called Mi Wa’-o" Zhi"-ga, Little Songs of the Sun, and are appeals for aid from that heavenly body for success in defeating the enemies of the tribe. The first song has four stanzas, in each of which the sun is spoken of as Tsi-go, Grandfather. Four degrees of the sun’s rising are men- tioned as marking a time when supplications shall be offered: F irst, when outspreading rays shoot upward above the horizon ; second, when the sun itself becomes visible; third, when the plumelike shafts which at times come with it appear at its sides; and fourth, when the sun has fully risen and it is eagerly scanned for some sign that may mark its approval. Lines 1, 2, and 4 in all the four stanzas are the same in meaning, therefore one line only is translated; the third line in each stanza, being different from the others, is translated in its sequence. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 981 Sone 1. (Osage version, p. 488; literal translation, p. 611.) Transcribed by Alice C. Fletcher Time beats f [ [ f Tsi-go he - tho®-be sho" ni wa-ta -wa-k’onhe tse he, : Tsi-go he she sho" ni-wa-ta wa-k’onhe tse he, ee ee Ba-bthi he - tho™-be shon ni wa-ta wa-k on he tse he, FREE TRANSLATION. 1. As my grandfather comes we shall offer to him our prayers, As his outspreading rays appear we shall offer our prayers. 92 As the sun himself appears we shall offer our prayers. 3. As the plumelike shafts of light appear we shall offer our prayers. 4. As he is fully risen we shall offer to him our prayers. The theme of the second song, which has only one stanza, is the mysterious nature of the act of looking to the sun for supernatural aid. It also refers to all the established ceremonial forms and acts by which the people express their craving for divine aid and guidance in times of general distress. These appeals are directed not only to the sun but also to the sky with its celestial bodies, to the four winds, to the night and day, to all the places wherein Wa-ko"’-da is believed to make his abode. The cry of appeal is regarded as equal in its myste- 282 THE OSAGE TRIBE. [BTH. ANN.,39 rious character to the mystery within these places addressed which ever excites the wonder and reverence of the people. Sone 2. (Osage version, p. 489; literal translation, p. 612.) M. M. 4 - 80 Transcribed by Alice C.Fletcher . Wi-tse sho". Wa-ko" wi-tse sho", wa-k’o” ~—_ wi-tse sho". FREE TRANSLATION. il All my ceremonial acts, all my ceremonial acts, They alone, they alone, are sacred and mysterious. The theme of the third song is the same as that of the second. In each of the four stanzas is extolled the sanctity of the established tribal ceremonials by which-the people invoke the aid of Wa-ko®’-da. A free translation of the first two lines of each stanza will suffice to give the meaning of the song. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 283 Sona 3. (Osage version, p. 489; literal translation, p. 612.) M. M d -16 Transcribed by Alice C. Fletcher k’o"wi-tse shot. E-no® he tha ha wa- ko" wi - tse. FREE TRANSLATION. ae My ceremonial acts, they alone are holy, All my ceremonial acts, they alone are holy. 9 My ceremonial acts, they alone are mysterious, All my ceremonial acts, they alone are mysterious. 3. My ceremonial acts, they alone I hold as sacred, > All my ceremonial acts, they alone I hold as sacred. 4. My ceremonial acts, they alone I hold as of value, All my ceremonial acts, they alone I hold as of value. BuFFALo SoNGs. The group of songs next in order is called Tse Wa-tho", Buffalo Songs. Before the singing begins the wife of the initiate and other women desiring to do so come in and sit before the Xo’-ka and the A’-ki-ho" Xo’-ka to be instructed as to the ceremonies to be per- formed by them on certain occasions. These instructions given by 984 THE OSAGE TRIBE. [BTH. ANN,,39 the A’-ki-ho® Xo’-ka are called Ki’-no" U-tha-ge, Telling of the Symbolic Face Painting. Sho®’-ge-mo®-i" was able to recall frag- ments only of two sections of these instructions because he had forgotten most of the fixed form in which they are usually recited. The sections given by Sho*’-ge-mo?-i" are as follows: 1. WA-THI’-XA K1I/-NO™, The first section is called Wa-thi’-xa Ki’-no®, Symbolic Painting for the Raking, literally, Wa-thi’-xa, Raking; Ki’-no*, Painting. The term Wa-thi’-xa, as used here, means the raking up of the dead weeds and grasses from the cornfield in preparing for the work of putting the ground in readiness for planting. The ceremony bearing this title is supplicatory. It is an appeal for supernatural aid for success in the struggles of the woman to procure food for the mainte- nance of those dependent upon her for support. By performing this ceremony, the woman also asks for strength and health to do her part toward the maintenance of the tribal life by natural increase. The A’-ki-ho" Xo’-ka says: “Before the rising of the sun, on the day you have appointed to go to your field to prepare the ground for planting, you shall paint red the parting of your hair, and while doing so you shall repeat these words: ‘My grandfather tells me that this is the path of the god of day, that if I also travel this path, said my grandfather, in the course of my life I shall be difficult to be overcome by death.’ You shall repeat this ceremony for four successive days, and when night comes be sure to remove the symbol you have put upon yourself.”’ 2. WA-ZHIN’ THE-THE KI’-NOW. The second section of the instructions given to the women relates to war and is called Wa-zhi"’ The-the Ki’-no®, Symbol of the Sending of the Will, literally, Wa-zhi’, Will; The-the, Sending of; Ki’-no?, Painting. This ceremony of the sending of the will is to be performed when the brothers of the woman haye gone to war, in order to insure to them that her courage shall be added to that of the warriors when they battle with the enemy. This ceremony also is supplica- tory. By its performance the woman invokes supernatural aid that success may attend the warriors, as upon their courage and valor depends the safety of the women and their little ones during their journey upon life’s pathway. The A’-ki-ho® Xo’-ka directs the women as follows: “Before the rising of the sun, following the day of the departure of the warriors, you shall paint red the parting of your hair. It is the path of the god of day. While performing this act you shall repeat these words: ‘My grandfather tells me that this is the path LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 285 of the god of day. If I also make it to be my path I shall cause myself to be difficult to be overcome by death, for even the other gods shall fear to stand in that path and to obstruct my way, in the course of my life.’ You shall also paint a short blue upright line upon your cheek. Then you shall put the interior of your house in order, so that it may be pleasing to look upon, and as the sun rises and reaches a point midway between the horizon and midheaven you shall remove from your head and face these signs, saying, as you do so: ‘My grandfather bids me to say that the act I now perform is not without a purpose, that it means the destruction of the young man who dwells toward the setting sun, the youth whose voice has become broken.’ “On the following morning you shall repeat the ceremony and shall paint beside the blue upright line a red line. Then as the sun again reaches a point midway between the horizon and midheayen you shall remove these mystic symbols and’ say, as you do so: ‘My grandfather bids me say that the act I now perform is not without a purpose, that it means the destruction of the maiden who dwells toward the setting sun, the maiden whose voice has become broken.’ “Four successive days you shall repeat this ceremony until there shall appear on your left cheek four short upright lines, two blue and two red, and you shall have performed your ceremonial duty of helping the warriors.” Sho"’-ge-mo?-i" was inclined to avoid the mention of this part of the Tse Wa-tho" for the reason, perhaps, that there is in it too direct a reference to the destruction of human life, as the office of his gens is that of the protection of life and the maintenance of peace with all peoples. Wa-xthi’-zhi gives in full the form used by his gens, the Puma of the Ho*’-ga division, when instructing the initiate’s wife as to her ceremonial duties in the No®’-zhi*-zho" degree. The form given by him contains five sections, namely: (1) Painting for ‘the Sending of Courage; (2) The Vigil by which the Woman Sends Courage; (3) Sym- bolic Face Painting, and the Robe; (4) Symbolic Painting, and the Field; (5) Ceremonial Face Painting, and the Water Chinquapin (see pp- 192-195). Xu-tha-wa-to"-i" gave in detail the form used by his gens, the Tsi’- zhu Wa-no®, in the Ni’-ki degree of the seven tribal rites. (See 36th Ann. Rept. B. A. E., pp. 270-272.) Tse-zhi"-ga-wa-da-i"-ga, of the Tho’-xe gens, who was recognized as one of the men well versed in the tribal rites, said that the buffalo songs are calls to the animals which are still in the unseen world and are yet to appear on the earth in visible, bodily form. Indeed, some of the buffalo songs given by this man in the Shrine Degree of the tribal 286 THE OSAGE TRIBE. (EPH. ANN. 39 rites (to be published in a later yolume) are entitled Wa-dsu’-ta Gi-bo" Wa-tho", Songs of Calling the Animals. The words of the first of the two buffalo songs given by Sho’-ge- mo"-i" imply a response to the call of the people to the animals to come forth from the unseen to the visible world, in bodily form. In the first and second stanzas the female and the male who possess the power of reproduction are first made to speak. All the animals men- tioned in the four stanzas are personified and they speak for them- selves. In the third stanza the little one to be born of the female and the male gives promise to come forth. In the fourth stanza the male who is to live to a great age is made to speak. A free translation of the first two lines of each stanza will suffice to give the meaning. Sone 1. (Osage version, p. 489; litera] translation, p. 612.), M. M. | - 84 Transcribed by Alice C.Fletcher LO SSeS Sung is Sse Ester r r Ot Pimariienen: Mi - ga do® ho® mo®-ho®-bthi® da he, Time beats ls futfat goat itt ho"-bthi"da he he- hor te the,Mo"-ho"-bthitda a he the he. ae, FREE TRANSLATION. 1. ' I, being the female, now go forth, Lo, I go forth to appear in bodily form. 9 I, being the male, now go forth, Lo, I go forth to appear in bodily form. 3. I, being the little one, now go forth, Lo, I go forth to appear in bodily form. 4. I, being the aged one, now go forth, Lo, I go forth to appear in bodily form. LA PLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 287 In the second song the people are represented as speaking. They exclaim joyfully at the response of the buffalo to their call; to the coming of the female and the male upon whom depend the increase of their kind; to the coming of the little one who stands as a representa- tive of the reproduction; to the coming of the aged one who is made to prefigure the existence of his kind through the future ages. These two buffalo songs are expressions of the abiding faith of the people in the benevolence of the divine power to whom they cry continually for aid in their struggles for existence. A free translation of two lines from each of the four stanzas will suffice to give the meaning. Sone 2. (Qsage version, p. 490; literal translation, p. 613.) M.M. sl - 88 franscribed by Alice ©. Fletcher ha mo? ho® thi" be, A he the the the he. FREE TRANSLATION. lf The female is coming to us, Lo, the female is coming to us. 2. The male is coming to us, Lo, the male is coming to us. 3. The little one is coming to us, Lo, the little one is coming to us. 288 THE OSAGE TRIBE. [BTH. ANN. 39 4. The aged one is coming to us, Lo, the aged one is coming to us. The third song relates to the corn, which, with the buffalo, was given an important place in the ancient tribal rites. How long ago the buffalo and the corn became a necessary part of the life of the Osage people may never be known, but the origin of the two was placed, mythically, by the ancient No®’-ho™-zhi"-ga, at the beginning of the earthly career of the tribe. (See Ni’-ki Wi’-gi-e of the Tsi’-zhu Wa-shta-ge gens, 36th Ann. Rept. B. A. E., p. 279, lines 54 to 110.) The two, the animal and the plant, thus became objects of the con- tinual supplications of the people to that mysterious power whence flows life into all material forms. The duty of procuring the buffalo for food, shelter, and clothing devolved upon the man, while that of planting, cultivating, and har- vesting the corn fell to the woman. She religiously performed this duty, always being mindful of its mysterious character and of its mysterious source. The ancient No®’-hc®-zhi-ga dwelt reverently upon the duty of the woman when they performed the tribal rites, giving emphasis to the mystic powers bestowed upon her as repre- sentative of life in the human form, and the corn as typifying in plant form that same mystic gift of life. LEvery act of the woman per- formed with reference to her duty of cultivating the corn is given a sacred and mysterious significance, from the time of her going forth from her house to the field to clear the ground for her sacred “‘foot- print,” to the making of the little hills, in which the grains are to be planted, with their flattened faces turned expectantly toward the sun. The men of the ancient days gave thought even to the strivings of the mysterious little seed when it awakens to active life, forces its way upward through the sacred ‘‘footprint” on the soil, into the life- giving sunlight, where it sends forth its stalk and the broad leaves that play in the wind. Then follow the blossoms and the ears, each in season, to the time when the woman hastens to the field, pausing at its edge to take a broad view of its beauty while her heart is glad- dened at the thought of a rich harvest that will bring joy inher house. A translation of one line only of each stanza will suffice to give the meaning. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 289 Sone 3. (Osage version, p. 490; literal translation. p. 613.) M.M. d = 88 Transcribed by Alice C. Fletcher Time beats if f r f A- gi-gthe nom do™ ho® no®, pm ' re) be ' us) oe [= ® i=] % f r if do" ho" no", A-gi-gtheno® do® ho®, A - gi-gthe nom f do® ho" no*?) A he _— the the the he. FREE TRANSLATION. 1. Footprints I shall make; good and mysterious. 2. Footprints I shall make; I clear the ground. 3. Footprints I shall make; to lie in even rows. 4, Footprints I shall make; that are sacred. 5. Footprints I shall make; the seed pushes open the earth. 6. Footprints I shall make; the leaves wave in the wind. 7 Footprints I shall make; the stalks stand firm. 8. Footprints I shall make; the sacred act is done. 3594°—257 19 290 THE OSAGE TRIBE. [BTH. ANN. 39 9. Footprints I shall make; I pluck the ripened ears. 10. Footprints I shall make; the blossoms fall. _ tits Footprints I shall make; the ears cross each other in profusion. 12. Footprints I shall make: I break down the stalks. 13. Footprints I shall make; there’s joy in my house. Wo tr Sones. The remarks concerning the Wolf Songs of the Puma gens of the Ho®’-ga division (p. 124) apply also to the following Wolf Songs of the Tsi’-zhu Wa-shta’-ge gens of the Tsi’-zhu division. The Wolf Songs of the various gentes of both the Tsi’-zhu and Ho"’-ga divisions are dedicated to the eight commanders chosen from the two great tribal divisions, four from one and four from the other, for a great war party. The Wolf Songs of the Puma gens and also those of the Tho’-xe gens (to be published later) dwell upon the authority of the eight commanders and upon the mystic traits of the wolf, such as watchfulness, physical endurance, and the ability to resist the longing for home, traits necessary to the officers respon- sible for the lives of their men. The Wolf Songs belonging to the Tsi’-zhu Wa-shta’-ge are supplicatory in character—an appeal to the supernatural to grant to the commanders the same powers bestowed upon the wolf to aid them in overcoming their enemies. Songs 1 and 2 are nearly alike. One stanza from each of these songs will suffice to give their meaning. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 991 Sone 1. (Osage version, p. 491: literal translation, p. 614.) Transcribed by Alice C. Fletcher Pe nea f h r ge he, Gi-awa-thi-ko- ge he, (i-awa-thi-ko - ge, niwa ta ha, gi-awa-thi-ko - ge he. FREE TRANSLATION. 1 May their feet be cramped, may their feet be cramped, We ask, may they be cramped. 9 May their legs be cramped, aay their legs be cramped. 3% May their bodies be cramped, may their bodies be cramped. 4. May their arms be cramped, may their arms be cramped. 5. May their heads be cramped, may their heads be cramped. 6. May their mouths be cramped, may their mouths be cramped. 992 THE OSAGE TRIBE. [ETH. ANN. 39 Sone 2. (Osage version, p. 491; literal translation, p. 614. M.M. d - 84 Transcribed hy Alice C. Fletcher ee eae ee Pie ye er ee f fe r r feeale f Ci-a wa-thi-ko - ge he, ka-wa ho - da ha we. FREE TRANSLATION. is May their feet be cramped, is what we ask. 9 May their legs be cramped, is what we ask. 3. May their bodies be cramped, is what we ask. 4, May their arms be cramped, is what we ask. 5. May their heads be cramped, is what we ask. 6. May their mouths be cramped, is what we ask. The third song, as the words imply, and as explained by the Singer is an appeal of the warriors for success. In the first stanza the sup- plication as made to the supernatural is for success in the war enter- prise; in the second stanza the warriors ask for aid in taking a village. A translation of two lines from each stanza will suffice to give the meaning. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 293 Sone 3. ( Osage version, p. 492; literal translation, p. 615.) M.M. d - 80 Transcribed by Alice C.Fletcher Time beats f Ho"-wo® - daha we,ho®-wo" - daha we, Ho®_wo® ~ f da ha we, ho®-wo" - daha thihe n FREE TRANSLATION. 15 We make our appeal, we make our appeal, We make our appeal, we make our appeal as we go forth. 2. We ask for a village, we ask for a village, We ask for a village, we ask for a village, as we go forth. The fourth song is a special appeal to the god of night and an appeal to the god of day. In the song the supplicants are made to refer to the night and to the day as being the only supernatural powers who could give to the warriors effective aid. The first stanza refers to the god of night and the second stanza to the god of day. A translation of two lines from each stanza will suffice. 994 THE OSAGE TRIBE. [WTH. ANN. 39 Sone 4. (Osage version, p. 492; literal translation, p. 615.) , M. M. = 84 ‘Transcribed by Alice C.Fletcher. Soe Ser ee SS Se= peer foros Ho" do" gthi no® he no? no® no", Ho"do" gthi no” he no” no" no®, r r r r r f He the the the, Tsi-go gthi no" he no" no" no". FREE TRANSLATION. ile My grandfather, he who never fails to return, is all in all, He who never fails to return as night, is all in all. 2. My grandfather, he who never fails to return, is all in all, He who never fails to return as day, is all in all. Sones PERTAINING TO THE ATTACK. The group of songs next in order bears the title Wa-no®’-ce A-ba-cu Wa-tho", Songs Pertaining to the Attack; literally, Wa-no"’-ce, Attack; A-ba-cu, Pointing out the direction for the; Wa-tho", Songs. This name took its origin from the final ceremonial act of the Do-do”’- ho®-ga (Chief Commander) of a war party composed of men from the two great tribal divisions, the Ho®’-ga and the Tsi’-zhu. Such a war party was organized with elaborate ceremonials (to be described in a later volume) in which the people of both the great tribal divisions participate. The rite occupied a period of four days for its com- pletion. On the morning of the fourth day the No"’-ho®-zhi"-ga, the Do-do"’- ho"-ga, and the warriors depart from the village, going in a westerly direction. When they have gone beyond the places frequented by LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 295 the inhabitants of the village they halt in order to perform the final ceremonies. The warriors sit on the ground, facing westward, those of the Ho?’-ga division at the right and those of the Tsi’-zhu at the left. The sacred pipe is smoked by the leading No®’-ho®-zhi"-ga of the two great divisions, an act by which these divisions pledge loyalty to one another. At the close of the smoking ceremony the Do-do®’-ho®-ga picks up a handful of grass from a pile placed before him, lifts it toward the setting sun, or in a line of the Ho®’-ga warriors, and, with- out turning, tells his men that by this act he asks the mysterious power that success be granted the warriors of the Ho®’-ga division. Then he drops the handful of grass to the ground. He picks up a second handful and holds it up toward the setting sun on the Tsi’-zhu side. By this act he asks for the success of the Tsi’-zhu warriors and drops the bunch of grass beyond the first bunch. He picks up a third bunch of grass and holds it high in a direct line from himself. By this act he appeals for his own success and then drops this third - bunch beyond the first two. Holding the remainder of the grass aloft toward the sky, he says that he asks the mysterious power that all the warriors be given success, that they shall capture spoils as numerous as the blades of grass which he drops at hisfeet. These acts are given the common title of Wa-no®’-ce A-ba-cu and form the title of the songs of this group. During this final supplicatory ceremony, wnich is performed by the Do-do®’-ho®-ga himself, he recites four wi’-gi-es, including the one by which he points out the direction of the attack. The first two songs of this group refer to two birds possessing mystic powers, mentioned in the third wi’-gi-e, and to whom the Do-do®’-ho"-ga appeals for supernatural aid in making the arrows of his warriors effective. The following is a paraphrase of the two sections of the wi’-gi-e wherein these two birds, the hawk and the crow, are spoken of: 1 O, ye valiant men. There is a person whom they made to be their weapon. He is the great hawk, they said, O, ye valiant men. My grandfather (the hawk) is a fear inspiring weapon, they said. Even with a slight stroke of his wing he will disable his prey, So that it can not escape beyond the brow of the nearest hill. 4. There is another person whom they made to be their weapon. He is the great crow. My grandfather (the crow), O, ye valiant men, 296 THE OSAGE TRIBE. [BTH. ANN. 39 Is a person to whom nothing is beyond understanding. He flies swiftly through and through the dense forests, And as swiftly he makes his way through the carrion upon which he feeds. When, before the break of day, O, ye valiant men, I make him to be a weapon for you, Your weapons shall.not be ineffective. Or, when in the evening of the day, I make him to be a weapon for you, Your weapons shall not be ineffective, O, ye valiant men. The hawk is given a prominent place in the tribal war rites as a symbol of courage and aggressiveness. He is gifted with swiftness of wing and makes his attack with unerring precision, striking his prey so that it is unable to flee “beyond the brow of the nearest hill.”’. The hawk is spoken of in the wi’-gi-e as ‘‘My grandfather,” a term by which the No®’-ho®-zhi"-ga Scere their reverence for the power of undaunted courage which has been bestowed upon the bird. By the recitation of fick wi’-gi-e the Do-do®’-ho®-ga asks that the arrows of his warriors be given ah same accuracy and precision that has been bestowed upon the hawk when he attacks his enemy. The crow figures prominently in the ancient rites, not because the bird is gifted with a warlike nature, but because of its divining instincts. When a host of men go forth that mystic bird knows that a feast will be provided for him between foe and foe. It is that instinct of the crow to which the No®’-ho"-zhi"-ga refer when they say, ‘‘My grandfather is a person to whom nothing is beyond under- standing,’ meaning that to him nothing is hidden. The term “My grandfather” used in speaking of the crow refers to the gift from the mysterious power bestowed upon the hawk, a warlike spirit, and upon the crow, a mystic instinct that directs it to the fields of combat or the chase. The meaning of the word ened used in both stanzas of Song 1, could not be Explamod! but it is thought to be the archaic name She bird. The translation of a line or two from each stanza of the first two songs will explain their meaning. LA FLBSCHE] RITE OF VIGIL—-FREE TRANSLATION, 297 Sone 1. (Osage version, p. 492; literal translation, p. 615.) , Transcribed by Alice C. Fletcher Time beat : f ; ay ad "Tsi-go wa-cin- da ha ni-wa-ta, Tsi-go wa-gi"- ni-wa-ta, Ka-xe mo™the tha Tsi-go wa-ci® - da ha ni- wa - FREE TRANSLATION. ie To my grandfather, the bird, ask ye for aid, ask for aid, To the crow, the arrow, ask ye for aid, ask for aid. 2: To my grandfather, the bird, ask ye for aid, ask for aid, To the hawk, the arrow, ask ye for aid, ask for aid. 298 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 2. (Osage version, p. 493; literal translation, p. 615.) M.M. 4 -="6 Transcribed by Alice C. Fletcher, ha ni-wa-ta ha ni wa- ta, Ka-xe mo" the tha ha ni wa - ta,. ha ni wa - ta, FREE TRANSLATION. Ils Ho! ask ye for aid, ask for aid, To the crow, the arrow, ask ye for aid, ask for aid. 2. To the hawk, the arrow, ask ye for aid, ask for aid. 3. To the arrow itself ask ye for aid, ask for aid. 4. To the arrow I send forth ask ye for aid, ask for aid, 5. To my grandfather, the mysterious, ask ye for aid, ask for aid. In Songs 3 and 4 there is not a single word that suggests its mean- ing, but the old men versed in the rite say that these songs refer to the close of the ceremonial acts performed by the Do-do?’-ho"-ga when the warriors of the two great tribal divisions are required, as a last act, to walk, one by one, upon the four bunches of grass he had arranged in a line toward the setting sun. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 299 Sona 3. (Osage version, p. 493; literal translation, p. 616.) MM. d = 80 Transcribed by’ Alice C. Fletcher Time beats f r f f f r Kia ha ni da_ ha, kia hans casera, r Kia ha ni da ha, kia ha nida ha, Kia ha ni da ha, kia ha ni da we thakia he, Kia ha ni da ha. Sone 4. (Osage version, p. 493; literal translation, p. 616.) M.M. d - 80 Transcribed by Alice C. Fletcher Kia ha-we thahoshot ni da, Kia ha-we tha sho ni Kia ha-we tha sho" nida, Kia ha-we tha ha sho" ni da. Song 5 refers to the act of the warriors in marching one by one over the four bunches of grass which the Do-do®’-ho*-ga used as symbols when making his appeal for divine aid. If the warriors of the Tsi’-zhu great division are the first to pass over the symbolic bunches of grass, each man, as he advances, uses his left foot first; but if the warriors of the Ho®’-ga great division are the first to move, each man begins by putting forth his right foot first. By this sym- bolic act the warriors themselves ask for supernatural aid; they ask 800 THE OSAGE TRIBE. (BUH. ANN.,39 that ‘the enemy be struck with fear so that their feet, legs, bodies, arms, heads, or mouths will be seized with cramps and may become incapable of fighting. Sone 5. (Osage version, p. 493; literal translation, p. 616.) M.M. 3 = 80 Transcribed by Alice C. Fletcher Time beats f Kia ha - we tha ho ae Gia thi - SAS ea cae ko - ge no® ha-we tha ho, Gia thi-ko- ge tha, Fo po enews Kia we thahosho.Gia thi - ko-ge no" ha-we tha ho, ae ieliatelpe = fondd 8s i Gia thi-ko-ge kia ha we thaho sho®, The music of Songs 5 and 6 is the same but the words are different in meaning. In Song 6 the act of the warriors of stepping upon or marching over the four bunches of grass is again referred to. The act, however, is not individual but representative of unity in thought, purpose, and action by the people in all tribal military affairs; it is the act of the symbolic man who ever personates the organic principle of the tribe. In other words, the warriors of the two great tribal divisions, as they take the four sacred steps, acknowledge their obligation to act as one man—one in thought, one in purpose, and one in action. In accordance with tribal symbolic conception of unity they take thus the four steps and go forth to engage in conflict with the enemy. The use of archaic words in Songs 5 and 6 makes it difficult to give a full and free translation in a few words. Sona 6. (Osage version, p. 494; literal translation, p. 616.) (For musie see Song 5.) In Song 7 the use of archaic words makes it difficult to give a full translation, but the song refers to the final appeal by the Do-do?’- ho®-ga for supernatural aid. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 301 Sone 7. (Osage version, p. 494; literal translation, p. 616.) M.M d - 6 Transcribed by Alice C. Fletcher to ki ni da ha, Tsi-go ha-we tha to ki ni da, to kini da ha, Tsi-go_ha-we tha to ki ni da, Sones or Trrumpn. Wa-tsi’-a-dsi Wa-tho" is the title of the ten Songs of Triumph. Literally translated the words are as follows: Wa-tsi, Triumph; a-dsi, at the; Wa-tho®, Songs. As the first song of this group is about to be sung the wife of the Initiate, followed by several of her female relatives and friends, enter the lodge and stand abreast facing the Xo’-ka, the A’-ki-ho" Xo’-ka, and the Initiate, before whom lie scattered the various articles that compose the shrine. When the singing is about to begin the wife of the Initiate picks up the sacred hawk and hangs it upon her back as it is worn by the commander of a group of warriors about to attack the enemy. The other women distribute among themselves the various sacred articles: the buffalo hair bag; the deerskin bag, and the inner case woven of a particular rush (Eleocharis tnterstincta) (Pl. 5, D). This woven rush case, the shrine proper, which is ceremonially made, symbolizes the sky, the earth, and the space between. The space between is where life is said to be conceived through the com- 302 THE OSAGE TRIBE. [eTH, ANN, 39 bined influences of the sky and the earth, whence it descends to take material form. The dual function that lies within and back of all the manifestation of life was recognized by the ancient No®’-ho®-zhi*-ga who formulated the tribal rites. The part they gave the woman to per- form at this particular stage of the ceremony has reference, not only to her sacerdotal office as weaver of the shrine proper that symbolizes life in all its forms, celestial and terrestrial, but to the reverent care she bestows upon the shrine when it passes into her keeping because of the initiation of her husband into the mysteries of the tribal war rites. The part also has reference to woman’s position as representative of the potential power of the tribe through its warriors who are born of woman, therefore, in the warlike achievements of the tribe her part is regarded as no less important than that of the men who face death upon the fields of conflict. While the first song is being sung the women stand motionless in their places. The translation of a single line will make clear the meaning of the song. Sone 1. (Osage version, p. 495; literal translation, p. 616.) M. M. | - 80 Transcribed by Alice C. Fletcher f He-wa-to, he-wa-to he tha, He-wa-to,he-wa-to he tha, He - wa - to, he - wa - to che tha. FREE TRANSLATION. 116 A triumph I have won, a triumph I have won. At the singing of the second song the women dance, and those who brought with them their loom poles strike the ground with the blunt end of the poles when beating time to the rhythm of the music. The song has two stanzas. In the first stanza are recounted the praises of the Sho’-ka, the ceremonial messenger employed in the organization of awar party. To himis due the gratitude of the people LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 303 because of his efforts in assembling the No®’-ho®-zhi®-ga and the war- riors that they may unite in performing the ceremonies required for the authoritative organization of a war party that has come home triumphant from the land of the enemy. In the second stanza the Xo’-ka is given praise. Heit was who, as Master of Ceremonies, conducted the rites for the Do-do"’-ho"-ga so that all the forms were observed in their proper sequence exactly as arranged by the ancient No®’-ho®-zhi"-ga. The successful issue of the war party was due not only to the efforts of these two officers in get- ting the people to work together in rallying the warriors, but they were regarded as specially favored by the Mysterious Power to whom all the people appealed for sympathy for the Do-do®’-ho"-ga and his men. At the close of the singing of this song, as the women start to leave the lodge, they push to the ground their loom poles so that they lay pointing to the setting sun. This act is in itself an appeal for the destruction of all the enemies of the tribe in order that the tribal life might peacefully proceed upon the path of life. The translation of the words of one line from each stanza will make clear the meaning of the song. Sone ‘2. (Osage version, p. 495; literal translation, p. 616.) M. M. } - 80 Transcribed by Alice C, Fletcher a Seah [ if r f r J f r He-wa-to, he - wa-to a ha, Sho-ka he-wa he ~ east r the, He- wa-to, he- wa-to a ha, Sho-ka he-wa he the, He-wa-to, he- wa-to a ha, Sho-ka he-wa he the. FREE TRANSLATION. ils A triumph I have won, I have won, by my Sho’-ka. 2. A triumph I have won, I have won, by my Xo’-ka. 304 THE OSAGE TRIBE. [BTH, ANN. 39 In the third song the war organization of the tribe is extolled. The ancient No®’-ho®-zhi"-ga made the organization to be composed of all the warriors of the two great tribal divisions, the Ho®’-ga and the Tsi’-zhu, and the unity to be typified by the Symbolic Man, who represented the tribe as a vital being, having in charge the protection and the welfare of the people. The war organization as typified by the Symbolic Man is looked upon by the No®’-ho™-zhit-ga as having feet and legs by which he can move from place to place; arms to serve his body so that he can maintain life and protect it against all dangers; a head in which he can formulate his actions; and a mouth through which he can express his thoughts. All these specified parts of the body necessary to the vital activity of a natural man are attributed to the personified principle of unity, that is, unity of thought and action that gives effective force to an organized body. In a number of the songs belonging to the war rites these parts that are essential to the activities of a body are mentioned in sequence, beginning with the feet. Thus the peculiar war organization that has served the Osage people for a long period of time has been personified, symbolized, and preserved. The songs which refer to the Symbolic Man are sometimes spoken of as “I’-ki Wa-tho".”’ The words, literally translated, are: Of Himself He Sings. In the first two songs of this group the word ‘‘wa-to”’ is used for triumph. Wa-to is archaic and probably a modification of wa-tse’, the word commonly used for triumph. In the third song the word ‘“Wwa-k’o®”’ is employed, which has a broader significance than wa-tse’, inasmuch as it was through the active power of the person spoken of that the triumph was achieved. In the third song the word ‘‘ Wa-¢i"’-da,”’ an archaic and untrans- latable word, occupies a prominent place. The word is said to refer directly to the Symbolic Man. A free translation of one line from each stanza will reveal the meaning. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 305 Sone 3. (Osage version, p. 495; literal translation, p. 616.) M.M AI - 84 Transcribed by Alice C. Fletcher Time beats pe ei tae © f A ha wa-¢i®-da ha wa-k’o" e-tha, e the ci®-daha we, A ha wa-gin- da ha wa ko" e-tha. FREE TRANSLATION. - ile A ha! Wa-ci®/-da has triumphed, because he has feet. 2. A ha! Wa-ci*’-da has triumphed, because he has legs. 3. A ha! Wa-ci"’-da has triumphed, because he has a body. 4. Aha! Wa-ci"’-da has triumphed, because he has arms. 5, A ha! Wa-¢i"’-da has triumphed, because he has a head. 6. A ha! Wa-¢i®’-da has triumphed, because he has a mouth. Upon the triumphant return of a war party ceremonially organized, the No®’-ho"-zhi"-ga assemble for the purpose of performing the cere- 3594°— 253. 20 306 THE OSAGE TRIBE. [BTH. ANN. 39 monies pertaining to the cutting into small strips the scalps brought home by the Do-do®’-ho®-ga for distribution as trophies among the sacred hawks belonging to the warriors of the various gentes who took part in the fight. The bits of scalp are cut with solemn cere- monies, during which is used a peculiar and typical knife that has been consecrated for this purpose. The strips of scalp are added to the fringe-like belt of the sacred hawks that symbolize the courage of the warriors of the tribe (Pl. 13). The fourth song of this group refers to this ceremony, the details of which will be given in a later volume, together with a ritual called Wa-do’-ka We-ko. In this fourth song the scalp to be cut into strips and distributed is spoken of as Tsi-go, my grandfather, for the reason that it is to become attached to the sacred bird. The name Wa- ko"’-da occurs in this song in connection with four different colored clays which the ancient No*’-ho"-zhi"-ga consecrated to represent the earth. The song refers to the first act of this peculiar rite when the scalp is spread and bits of it are offered to the four sacred and sym- bolic clays, in gratitude for the victory Wa-ko"/-da granted the warriors of the tribe. A free translation of the first line of the one stanza, together with the above explanation, will give the meaning of the song. Sone 4. ~ Osage version, p. 495; literal translation, p. 617.) g Pp Transcribed by Alice C. Fletcher ; = Time beats if f f f : Tsi-go wa-ko® da ta ha we hathi-o ka we tseitda, Ha thi-o- ka wetsei"do, tha-ho - ka- we tseindo, Tha-ho - ka- we tsei" do ha thi-o- ka- we tse i” da, Tsi- go wa - kon da ta ha we. LA FLDSCHE] RITE OF VIGIL—-FREE TRANSLATION, 307 FREE TRANSLATION. ue Toward the Wa-ko®’-da let my grandfather be spread. The fifth song adverts to the actual cutting of the*scalp for distri- bution and its significance. The sacred war trophy to be distributed and attached to the sacred hawk is spoken of as wa-no"’-xe, meaning a spirit, and is also characterized as wa-ko"’-da, mysterious. In this song the Symbolic Man is again brought forward and represented as asking that the ceremony of distributing the spirit of the slain man be performed. In the third line the Symbolic Man speaks of his going forth to secure the mysterious spirit, and in the fourth line of his going to the No®’-ho®-zhi"-ga and asking that the ceremony of distribution be performed. In the song the physical structure of the Symbolic Man is again emphasized. He is made to speak as going forth, being possessed of feet, legs, body, arms, head, and mouth. Sone 5. (Osage version, p. 496; literal translation, p. 617.) M.M. Al = 4100 Transcribed by Alice C. Fletcher Dinbiueadel: [ f : f r r E no™ wa-no®-xe he wa-ko"™-da wa-ha ¢u wi-shi, [ [ r r f f f E no® wa-no"-xe he wa - kot"-da wa-ha cu wi-shi, Sho - bthe do® he wa-kon-da wa-ha gu wi- shi. FREE TRANSLATION. ite Lo, it is a spirit, mysterious, I ask you to distribute, Lo, it is a spirit, mysterious, I ask you to distribute, On my feet I set forth; this mystic spirit I ask you to distribute, I come desiring you to distribute this mystic spirit. 808 THE OSAGE TRIBE. [BTH. ANN, 39 2. On my legs I set forth; this mystic spirit I ask you to distribute. 3. In my body I set forth; this mystie spirit I ask you to distribute. 4, With my arms I set forth; this mystic spirit I ask you to distribute. 5. With my head I set forth; this mystic spirit I ask you to distribute. 6. With my mouth I set forth; this mystie spirit I ask you to distribute. The theme of the sixth song is the acts by which the spirit symbol, the scalp taken from the enemy, is prepared for distribution. In the series of ceremonial acts to which this song adverts the persons officiating simulate the acts of the hunter who performs these in a regular and established order when making the incisions to remove the skin from a deer he has killed. This particular cere- mony, referred to in the sixth song, may have a cryptic reference to a deer ceremony. Be that as it may, it is clear that the two cere- monies have a common purpose. The deer was slain in order that the slayer might live, and the enemy was slain in order that the slayer might live; thus the two ceremonies are brought into close association with each other in the tribal rites that have for their theme throughout the preservation of the life of the people. According to this song the order observed by the hunter in making the incisions to remove the skin of a slain animal is as follows: (1) the cut is first made down the length of the breast; (2) down the inner sides of the hind legs; (3) down the inner sides of the “arms” or front legs; (4) the under part of the head; (5) around the mouth. In two songs used in this ceremony by the Puma gens the sequence of the incisions is slightly different. A free translation of the first line of each stanza will give the meaning of the song. Sona 6. (Osage version, p. 496; literal translation, p. 617.) (The music of this song is the same as that of Song 4.) FREE TRANSLATION. al Unfold ye, my grandfather; let the breast be cut. 2. Unfold ye, my grandfather; let the hind legs be cut. LA FLBSCHE] RITE OF VIGIL—FREE TRANSLATION. 309 3. Unfold ye, my grandfather; let the front legs be cut. 4, Unfold ye, my grandfather; let the head be cut. 5. Unfold ye, my grandfather; let the mouth be cut. The only intelligible words in the two stanzas of Song 7 are “Hi-tho-to™ no®.”’ These words mean the straight or the straight line. The words refer to the acts of the two men officiating in the ceremony of the Wa-do’-ka We-ko who are required to cut the skin with the Mystic Knife, placing the tip of the knife at a given point and drawing therefrom four straight lines. These indicate the four winds, or the four cardinal points, a symbol that figures prominently in the religious rites of many of the Siouan tribes. The words of the two stanzas are the same with the exception of one word in the third line of the second stanza, “‘ni-ku,”’ which is archaic and has lost its meaning. Sone 7. (Osage version, p. 496; literal translation, p. 617.) M.M. d ae Transcribed by Alice C. Fletcher aga el alla arc a aa Hi tho-tomno"no", hi tho-to"no™non, Hi tho-to" no" no, hi tho-to™ no™ no®, Hi tho-to™ no™ no®. The eighth song also refers to the movements of the two officiating men. The sentences are broken and the words fragmentary, but from two words in the second line of the first stanza, ‘‘ wa-ha ko"-ha,”’ edges of the skin, the two stanzas may be understood to mean the trimming of the edges to straighten them. The ceremonial acts referred to by Songs 4, 5, 6, 7, and 8 are elaborate and complex in meaning. These will be described in detail in the Wa-do’-ka We-ko ritual to be published in a later volume. 310 THE OSAGE TRIBE. [BTH. ANN, 39 Sone 8. (Osage version, p. 497; literal translation, p. 617.) Transcribed by Alice C, Fletcher - tho- to® ho thi hi hi tha no. The words of Song 9 are not translatable; they were purposely dis- guised by the ancient No®’-ho"-zhi"-ga in order that their meaning might not be profaned by common use. As explained by old Sho®’- ge-mo”-i", the song points to that part of the Wa-do’-ka We-ko cere- mony where bits of the flesh of the slain enemy were offered to the four winds, the four clays which symbolize abiding places of the Mys- terious Being known to the Osage and other Siouan tribes as Wa- ko®’-da, a Power that controls the destiny of all living things. The offerings made in the Wa-do’-ka We-ko ceremony, to which the song points, are in recognition of the response given to the appeals of the people and of the aid granted to the attacking warriors. By this act also the spirit of the slain enemy is released, which, it is believed, will at once take the path that leads to the Osage spirit land. As the A’-ki-ho" Xo’-ka comes to the third line of the song he pauses at the fifth syllable, when the Xo/-ka, the initiator, gives a series of mystic cries that are supposed to be potent in urging onward the departing spirit of the slain enemy. LA FLESCH] RITE OF VIGIL—FREE TRANSLATION. 811 Sone 9. (Osage version, p. 497; literal translation, p. 617.) - 84 Transcribed by Alice C. Fletcher Time beats if f r [ f r r Sho-ne the da we ni sho-the the da weni da _ ha, Sho-ne the da we ni sho-the theda we ni da_ ha, Magic ery given by the Xo-ka 7 PRGA te Ghia eer He the da we ni, Hes his hy; hi hi, ene; = t saat T o——— ee Se 2 if r f r r f ae Sho-ne the da we ni sho-the the da weni da_ ha, Sho-ne the da we ni sho-the the da we ni da _ ha, Sho-ne the da we ni_ sho- the the. The words of Song 10, which closes this group, are also unintel- igible, but the song refers to the successes achieved by the warriors through the Symbolic Man. In this song the Symbolic Man himself speaks of his feet, legs, body, arms, head, and mouth. These words are spoken clearly and are understood to mean the strength of the people as attained by the tribal organization which at all times is represented by the Symbolic Man. 312 THE OSAGE TRIBE. [BTH. ANN, 39 Sone 10. (Osage version, p. 497; literal translation, p. 617.) M. M. é = 92 Transcribed by Alice C. Fletcher Ha-ge ke-no" ke-no" Gi wi-ta ha ka wa ; aS ——————————————— | fe ‘ Ciwi-ta haka wa ha, Ha-ge ke-no" ke-no" ¢i wi-ta. Sones or THE WATER. The next in order is the group of songs called Ni’-dsi Wa-tho" Songs of the Water. By some No®’-ho®-zhi"-ga this group is spoken of as the Ni-thi’-tse Wa-tho", Songs of Crossing a River, for the reason that when the men of a war party must cross a large river they sing these songs as an appeal to the Supernatural for aid that they may reach the other side in safety. During the initiatory ceremony, while this group is being sung, the Sho’-ka brings water for the No®’-ho®-zhi"-ga to use when washing from their faces the symbol of No®’-zhit-zho®, Vigil, because before going to the House of Mystery they had put moistened earth upon their foreheads as the sign of vigil. The words of Songs 1, 2, 3, 4, and 5 of this group can not be trans- lated for the reason that the meaning is obscured by the use of archaic terms and corrupted words. The only word, frequently used in these songs, that is intelligible is, ki’-no®, which means the sym- bolic painting of the face or body by the No®’-ho®-zhit-ga when attending ceremonies of the tribal rites. LA FLESCH] RITE OF VIGIL—FREE TRANSLATION, 3813 Sone 1. (Osage version, p. 498; literal translation, p. 617.) (Sung twice) M.M. d - 92 Transcribed by Alice C. Fletcher AGAR Gidi ce Olina cali eeast Ha ki-no" tsi - go ni da ha he tha _ ha, Time beats Ga wa-to"the the e tha ha e tha ha, a: f f r r f f Ga wa - to" the he tha he tha _ ha. Sone 2. (Osage version, p. 498; literal translation, p. 617.) (Suag twice) M.M e Bi Transcribed by Alice C. Fletcher ao es = 3 = = S SS SS SS Sa See i{ ne perrel r f P Ha ki-no™ to to ni da, To-mo" ka_ she $ — = * — =F fe ——— L — J Si > 2 s-: = =o if ad io e r hi-no= - the tha, To-mo" ka she hi- nu"- the tha, Ha ki-no" to to ni da. 314 THE OSAGE TRIBE. [prq. ANN. 39 Sone 3. (Osage version, p. 498; literal translation, p. 617.) J (Sung twice) M.M.e = 80 Transcribed by Alice C. Fletcher To mon-kshon - dse he, To mo®_ksho".dse hi-no"-the tha, To mo®_kshon-dse hi-no".the tha, — “ = ae f f f r r Ha_ ki - no? to mo®-kshon- dse, Sona 4. (Osage version, p. 498; literal translation, p. 617.) a Transcribed by Alice C. Fletcher M.M. = Sy) $ 1 = — = ees Bi o_o 3 => — Se, Time beats [ [ f mail r Ha ki-no® wa - to" the e; Hi f , i ; [ f tha ha wa-to™ the he tha, Ni-o" sho" shki wa - Le 4 = = | Qa aa zs eae to" the he tha, Ni-o"shotshkiwa-to® the he tha, f if E hi tha hi tha, Ha ki-no ? wa-to" the. Sone 5. (Osage version, p. 498; literaltranslation, p. 617.) (The music of this song is the same as that of Song 2.) LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION, 3815 In Song 6 the black bear, the otter, the puma, and the beaver are appealed to for supernatural aid for the reason that the Mysterious Power had made it possible for these animals to be equally at home in the water or on land. It is said that when the warriors are about to cross a stream that is too deep or too wide to be forded they cere- monially make out of the skins of these mystic animals little boats in which to carry over the portable shrines and other ceremonial articles to be used during the journey. On such occasions the skins of these animals were brought forth with songs and ceremony from the cases in which they were carried. The words of this song are intelligible and clearly expressed, therefore they can be given a free translation. Two lines of each stanza will suffice to give the meaning of the song. In stanzas 1 and 3 Wa-¢a’-be, the name of the black bear, and I"-gtho"’-to®-ga, the name of the puma, are abbreviated in order that the syllables of the words may conform to the rhythm of the music. Sone 6. (Osage version, p. 499; literal translation, p. 618.) M.M. alte - 88 Transcribed by Alice C. Fletcher 3 er —— Z = aL, Se Time beats He-thot-be,,/ tho ha, hétthotjaibe bythe, SSS im [ lcd ae) atopy Fest oF lo Siig viliss He-thon-be tho ha he-tho™-be tha, Ga - be he tho® be the no™ hor he -tho"- be, eS Se r r r Ga - be he -tho"™--be the no® hon he - tho" - be, —~¢ f r r r r r Qa - be he-tho"-be the no® hon he- tho" - be, 0 ——————_ a r r r ° ° | Ga - be he-tho™-be the nom ho he- thor- 816 THE OSAGE TRIBE. [BrH. ANN. 39 FREE TRANSLATION. il, Lo, he appears, he appears, The black bear appears, he appears. 2 Lo, he appears, he appears, The otter appears, he appears. 3. Lo, he appears, he appears, The puma appears, he appears. 4. Lo, he appears, he appears, The beaver appears, he appears. Crow Soncs. The next group of songs is the Ka-xe Wa-tho", Crow Songs. At the singing of these songs the Sho’-ka, assisted by some of the younger members of the No®’-ho®-zhi"-ga, proceeds to distribute the provisions furnished by the candidate for the use of the Order during the initiation ceremonies. Water is also brought by the servers that the members may refresh themselves. It is said that all the various gentes of the tribe use the Crow Songs in the initiatory rituals. In the ceremonies belonging to the Puma and the Black Bear gentes are two groups of Crow Songs. It is only at the singing of the last group (see p. 183) that the No®’-ho- zhit-ga are permitted to refresh themselves with water. In the sacred order of the ritual songs of the Black Bear gens, given by Wa-tse’-mo-i", this group of Crow Songs bears two titles. The first is called Ni’-ka Xo-be Ni’ Tha-to® bi Wa-tho", Songs of the Drinking of Water by the Holy Men; and the second is named Ka’-xe Wa-tho® To"-ga, Great Crow Songs. The Tho’-xe gens of the Tsi’-zhu great division has but one group composed of two Crow Songs. When speaking of this group of songs, Tse-zhi®’-ga-wa-da-i®-ga said that when he was acting as A’-ki-ho® Xo’-ka, he gave notice to the No®’-ho"-zhi"-ga as follows: ‘O, No®’-ho®-zhit-ga, | have now come to the Crow Songs. It is the custom of the Holy Men at this point to refresh themselves with water.”’ 1—_—_—s a SS SS SS SS SS SS Sa SS James Pal naa a. f Ga- ta theshkitho-thetha, Ga - ta the shkitho-the tha. FREE TRANSLATION. 1. The yonder one, also, is ever present. Sones OF THE OspREY. The next group of three songs is called Sho’-sho-ka Wa-tho", Songs of the Osprey. The sentences employed in these songs are frag- mentary and many of the words are archaic, so that little can be gathered from the words themselves as to the meaning of this group of songs. The group, however, refers to a part that the osprey, a mystic bird, plays when the warriors are hotly pursued by the enemy. At such a time, if it happens to be in the autumn, the warriors stop in their flight to set fire to the dead prairie grass. This act is done ceremonially and is an appeal to the rain to come and make their tracks invisible to the enemy. As the fire is kindled the flames leap upward and clouds of smoke rise heavenward while the mystic osprey would come and play amidst the flames and smoke with shrill cries. The Do-do*’-ho"-ga of the war party would regard this action of the bird as a sign that Wa-ko®’-da has heard their prayer and will send the rain to give the warriors the aid asked. In the Wa-do’-ka We-ko ceremony, which is performed soon after the return of a successful war party, there is a group of songs called O-gtha’-ge Wa-tho", Fire Songs. The second song in this group 348 THE OSAGE TRIBE. [ETH. ANN. 39 speaks of the osprey and of the bird’s mysterious actions when the smoke of the fire started by the warriors carries heavenward their petition. (The Wa-do’-ka We-ko ceremony will form a part of a volume to be published later.) Sone 1. (Osage version, p. 509; literal translation, p. 626.) M.M. xi = 80 Transcribed by Alice C. Fletcher ge he the, Taha «a ha thao? = “' ge’ he, fr Tahaaha thano" - ge he, Ta ha ahathano" - ge he. Sone 2. (Osage version, p. 509; literal translation, p. 626.) M.M. - 80 Transcribed by Alice C. Fletcher TOROS Time beats if [ f f r f r Ta - wa-tha-ke ke he no® ha, Ki"™ - da hi” LA FLESCHE] RITE OF VIGIL-—-FREE TRANSLATION. 349 Sone 3. (Osage version, p. 509; literal translation, p. 626.) MLM. d ay Transcribed by Alice C. Fletcher Ta wa-tse-xi he he tha ha, He _ha- ni- da, he ni da,, Ta-ha wa-tse-xi he he tha ha, “Us Aaa fo 44 Sones or THE Hieu Hits. The next group of songs bears the title Pa-ci’ Stse-dse Wa-tho". Pa-ci’, Hills; Stse-dse, High; Wa-tho®, Songs, Songs of the High Hills. It is not clear as to what particular part of the great war rite these songs refer to. ‘Tall Hills” have not been mentioned either in the wi’-gi-es or the songs of the rites thus far obtained. The title of this group of songs is metaphorical and refers to the clouds that appear along the horizon like lofty hills. Metaphor is often employed, not only in rituals but also in the Indian ordinary speech. The first song is a call to these hills to come and give aid, to advance abreast, as in a fixed order. In the second stanza the call is to the advancing clouds to come, but to move apart from each other as they come. In the first stanza the phrase ‘‘ Ko"’-¢a-ha”’ indicates the manner in which the objects called are asked to move. The phrase that fol- lows, ‘‘ko-i-tha,”’ is the direct appeal or call. All the other words in the stanza except these two phrases given are modified syllables of the final part of the call phrase. The music reveals the echoing quality of the call, as though the appeal was retreating farther and farther into the distance, to become indistinct and finally die away. The second stanza follows the same plan as the first stanza. 350 THE OSAGE TRIBE. [BTH. ANN. 39 A free translation of two lines from each of the stanzas will make clear the meaning of the song. Sone 1. (Osage version, p. 509; literal translation, p. 626.) Transcribed by Alice C. Fletcher MM does —— = Ko"-ga ha ko-i - tha- a, a - tha, a - tha Time beats F r - tha, A - thaha, tha ha ko-i - Fa eee ec ae Begs emake {2 ha - a, Ko"-ca ha ko-i - tha tha, Thaha ko-i - FREE TRANSLATION. 1. Side by side come ye, come ye, come ye, Come ye, come ye, come ye hither. 2. In scattered groups come ye, come ye, come ye, Come ye, come ye, come ye hither. . The words of Song 2 are not clear, therefore they can not be trans- lated. Sho®’-ge-mo®-i" himself could not tell what the words signify. LA FLBESCHE] RITE OF VIGIL—FREE TRANSLATION, 351 Sone 2. (Osage version, p. 510; literal translation, p. 626.) Transcribed by Alice C. Fletcher I" = to®-to™ wa-thi®™ da, i to"-e wa-thii da, F a-we he tha. Qa Da-we he tha, da-we he tha, SONGS OF THE CLouDs. The title of the next group of four songs is Ni-zhiu’ Wa-tho®, Ni-zhiu’, Rain; Wa-tho", Songs, Rain Songs. The theme of the first two songs is the mystery of the clouds that rise from the horizon and stand upright. Four of these standing clouds are spoken of as being the greatest in mystery. In these two songs the word for the standing position, ‘‘Mo*’-gthe,’” is used for the clouds rather than the ordinary name, ‘‘ mo?-xpi’.”’ These two songs are identical in words and meaning, therefore a free translation of two lines of the first song will serve for the two. 352 THE OSAGE TRIBE, [BTH. ANN. 39 Sone 1. (Osage version, p. 510; literal translation, p. 627.) Transcribed by Alice C. Fletcher ros) oF YT st ie Mo®-gthe ho"-ge he ta - koi" da ha-we ihe, 4) == Time beats r ko in da ha-we, Mo"-gthe ho®-ge he ta - koin da ha- a ee ee ee eee ee eee! me ee eee eae da do- ba ha ta-koi", da ha we he, Ta-koitda ha-we he, Mo®-gthe ho"-ge he ta - koi da ha-we he. ? 4 4 . FREE TRANSLATION. U6 Mysterious are those that stand upright, Four among them are greatest in mystery. LA FLUSCHE] RITE OF VIGIL—FREE TRANSLATION, 353 Sone 2. (Osage version, p. 510; literal translation, p. 627.) Transcribed by Alice C. Fletcher M.M. d - 104 y Time beats Mon-gthe ho"- ge, ho"- ge ta - ko in da ha - we the, Mo"-gthe ho®-ge,ho"-ge ta-ko im da ha - =a we the, E-da do-ba ha _ ta-koim da ha-we ho®-ge,ho"-ge ta-ko im da ha - we the he the. The theme of Song 3 is the beauty of the clouds that vary in their color. The song is expressive of the exclamations of the people as they behold the colors of the approaching clouds. In this song the word “ Mo?’-xe,’. Sky, is used as a trope for clouds. A free translation of one line from each stanza will give the meaning. 3594°—257 23 ‘ 354 THE OSAGE TRIBE, [PIH. ANN.,39 Sone 3. (Osage version, p. 511; literal translation, p. 627.) M.M. d Kido Transcribed by Alice C. Fletcher ak, AIR | ee RL, pee Ba Mo"-xe she the do", mo"-xe ¢a-be, Mo®-xe Time beats ca - be, Mo®-xe she the do", mo®-xe ca- be. FREE TRANSLATION. 5 Behold the beauty of yonder moving black sky. 2: Behold the beauty of yonder moving gray sky. 3. Behold the beauty of yonder moving white sky. 4. Behold the beauty of yonder moving blue sky. Song 4 is expressive of the awe that arises in the mind of the warrior as these colored clouds gather together and in angry turmoil approach, sweeping through the sky in a swift, undulating movement. A free translation of two lines from each ‘of the four stanzas will give the meaning of the song. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 855 Sone 4. (Osage version, p. 511.) M. M ij - 80 Transcribed by Alice C. Fletcher Mo"-xe she the do" mo"-xe, ca-be kia hi tha tha, Mo"-xe —_ ee "ein | f t she the do™ mon-xe ga- be kia hi tha tha, She the do” mo"-xe ga be kia hi tha tha, She the do™ mo"- xe ga be kia hi tha ~- tha. FREE TRANSLATION. if Behold the black clouds rolling through the sky, The black clouds rolling through the sky. 9 Behold the gray clouds rolling through the sky, The gray clouds roll’‘ng through the sky. 3. Behold the white clouds rolling through the sky, The white clouds rolling through the sky. 4. Behold the blue clouds rolling through the sky, The blue clouds rolling through the sky. Sones oF DEecorATING THE CLUB. Immediately after the singing of the Rain Songs the A’-ki-ho" Xo’-ka makes the following announcement: “Ha! Ni-ka Xo-be, wa-ga-xe a-tsi" do.” ‘‘Ho! ye Holy Men, I have now come to the dramatic songs.”’ 356 THE OSAGE TRIBE, [ETH. ANN. 39 This statement is made to call attention to certain dramatic acts that are performed by the Xo’-ka and his initiate during the singing of the songs that follow. The group of five songs which follow the Rain Songs bear in com- mon the title I’-tsi" Ki-no® Kshi-the, which freely translated means The Decorating of the Club. To each wa-xo’-be (portable shrine) belonging to certain gentes is attached a symbolic club, typical of the one originally made by the people of the Tsi’-zhu Wa-no" gens, to symbolize indestructible life, or the never-ending life craved by the people for their tribal existence (see 36th Ann. Rept. B. A. E., p. 261, lines 255-291) and which is the theme of these elaborate supplicatory rites. If the wa-xo’-be used at an initiation into the mysteries of the No®’-zhi"-zho" degree happens to be one that has attached to it a symbolic club, the Xo’-ka will use the mystic club when performing the dramatic acts that accompany the songs. But should the wa-xo/-be have no club the Sho’-ka will provide a stick of some kind that will be used as a substitute. The first two songs of this group have in common the subtitle I’-tsit Ki-k’o", The Act of Decorating the Club. The first of the two songs has but one stanza, which is sung four times. As the A’-ki-ho" Xo’-ka begins to sing this song the Xo’-ka rises and dances to the rhythm of the music while he lightly grasps in his right hand the symbolic weapon. At the close of the stanza he makes the hand that encircles the club pass along the entire length of the club from the lower end to the top. The rhythmic movements of the Xo’-ka’s body and of his right hand are repeated with each singing of the song as acts which symbolize the mystic power come from the sky upon the weapon. A free translation of only one line is given, as the others are repe- titions. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 857 Sone 1. (Osage version, p. 511; literal translation, p. 628.) M.M a - 72 Transcribed by Alice C. Fletcher Time beats f f if f f We-tsi" ki-k’o" tse he tha, We-tsi" ki-k’o" tse he tha, Ki-k’o" “tse he tha, We-tsi™ ki-k’o" tse he tha, ee eee ee ae We-tsi” ki-k’o" tse he tha, | We-tsi” ki-k’o" tse he tha, F Ki-k’o1 tse he tha, We-tsi” ki-k’o" tse he tha. FREE TRANSLATION, 1. Now let the mystic club be decorated. The theme of the second song, which has four stanzas, is the sacred emblems put upon the mystic weapon. While the A’-ki-ho™ Xo/-ka sings the first stanza, the Xo’-ka, without pausing in his dance, goes through the motion of describing with the tip of his index finger a waving line from the top of the club down its entire length (Pl. 15). This waving line typifies that the God of Day bestows touches upon that region of the earth that lies at the right of the path of the God of Day as it passes through the heavens on its westward journey. At the singing of the second stanza the Xo’-ka turns the club a little, and with his index finger draws a straight line. This straight line typifies that part of the path of the God of Day that extends from the eastern horizon to the zenith. At the third stanza the Xo’-ka again turns the club a little and makes a waving line from the top of the club down the entire length. This waving line typifies that part of the earth lying at the left of the path of the God of Day and the life- giving touches the God bestows upon that region while passing through the heavens on its westward journey. At the singing of the fourth stanza the Xo’-ka again turns the club and makes from the 858 THE OSAGE TRIBE, [ETH. ANN. 39 top of the club a straight line down its entire length. This straight line typifies that part of the path of the God of Day that extends from the zenith to the western horizon (PI. 15). : Thus in this dramatic and picturesque way the Xo’-ka directs the attention of his initiate to the fixed path of the God of Day that extends from the eastern horizon to a central point in the sky and from that point to the western horizon. He also designates those parts of the earth that lie to the right and to the left of the sun’s mystic path and to the life-giving touches the God of Day bestows upon these lower regions as it daily takes its westward journey. A free translation of two lines from the first and second stanzas will give the meaning of the words. Sone 2. (Osage version, p. 512; literal translation, p. 628.) M.M. d Slaa Transcribed by Alice C. Fletcher Time beats [ f f f We - tsi? ki - no” wi" to” he tha, We - tsi® ki-non ba-xo" he tha, Ki n FREE TRANSLATION. ils Behold the weapon adorned with its mystic emblem, Lo! the waving line is its mystic emblem. O} Behold the weapon adorned with its mystic emblem, Lo! the straight line is its mystic emblem. Sones or STRIKING THE EARTH. Songs 3 and 4 have in common the subtitle Mo™-i"’-ka I-ga-xthi Wa-tho", Songs of Striking the Earth. At the close of Song 2 the Sho’-ka conducts the initiate to a spot toward the north side of the fireplace and then puts into his hands the mystic weapon, at the LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 359 same time instructing him as to the details of the acts he is to per- form. When this is done the A’-ki-ho" Xo’-ka picks up the rattle and begins to sing the first of the Songs of Striking the Earth. At the third line of the first stanza the initiate, as instructed, makes a motion with the weapon as if to give the earth a blow. At the third line of the second stanza he makes a similar motion with the symbolic weapon. On the repetition of the first stanza the initiate, at the third line, again makes a like motion. On the repetition of the second stanza the initiate, at the third line, actually strikes the earth with the sacred weapon, making a small dent on the surface. The mark made upon the ground by the initiate with the mystic weapon is, figuratively, that point of the earth which is directly underneath the zenith. The connecting line between these two points is spoken of in the song as ‘‘Mo®’-gthe tse,” the vertical. When the initiate has made this mark, which represents the center of the sky and the center of the earth, he drops the symbolic weapon upon the spot and returns to his seat. A translation of two lines from the first and second stanzas will give the meaning of the words. Sone 3. (Osage version, p. 512; literal translation, p. 628.) Transcribed by Alice C. Fletcher cn Oa reer f Wa-dsi mo gthe tse ga - tho bthedahi"do ho, Wa-dsi Time beats [ f tse he tsi- go ba-xo" thea-the no", Wa-dsi . 360 THE OSAGE TRIBE. [ETIL. ANN, 39 FREE TRANSLATION. : 1. At what place the Vertical may be, there I am going, Thence to put upon my grandfather the waving line. 9 At what place the Vertical may be, there I am going, Thence to put upon my grandfather the straight line. When the initiate has given the stroke that marks the center of the earth directly underneath the center of the sky, and has returned to his seat, the Xo’-ka rises, approaches the spot struck by the initiate, takes up the mystic weapon and stands in readiness to complete the symbolic figure. The A’-ki-ho® Xo’-ka sings the first stanza of the fourth song and as he reaches the third line the Xo’-ka lifts high above his head the symbolic weapon, then brings it down with a thud upon the earth at the spot struck by his initiate and, with a sweeping motion, describes from the zenith to the setting sun a straight line. Without a pause the A’-ki-ho™ Xo’-ka continues to the second stanza and at the third line the Xo’-ka again strikes the earth on the central spot. This time he describes from the center of the earth, away from the path of the God of Day, a waving line to mark that part of the earth which hes to the right of that mystic path. The A’-ki-ho® Xo’-ka sings on and when he reaches the third line of the third stanza the Xo’-ka gives the central spot on the earth another vigorous stroke and describes a straight line from the zenith to the eastern horizon. E The singer continues to the fourth stanza and at the third line the Xo’-ka gives the final stroke upon the earth and from the central spot on the earth he describes a waving line to indicate that part of the earth which lies at the left of the path of the God of Day. Thus the Xo’-ka completes the symbolic figure that is not only emblem- atic of the path upon which the God of Day forever travels but of those parts of the earth to the right and to the left of the path to which is bestowed by that god while on its westward journey its life-giving touches. (See pp. 357-358.) In this dramatic fashion the ancient No®’-ho®-zhi"-ga have given expression to their conception of the inseparable unity of the Sky and the Earth out of whose combined mystic power the great pageant of life goes forth on its endless journey. This conception is the culmi- nation of a long period of close religious study of nature by those men of the ancient days, and the echoes of the expression of this conception are still heard by the generation living to-day. The conception of the unity of the Sky and the Earth is given prominence and iterative symbolic expression: In the dual organiza- LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 361 tion of the tribe, one part of which represents the Sky and the other the Earth; in the camp of the people when arranged in ceremonial order, at which time the dwellings of the Tsi’-zhu tribal division and those of the Ho®’-ga are separated by an avenue extending from east to west which represents the division of the sky and the earth as made by the path of the God of Day (see 36th Ann. Rept. B. A. E., fig. 3, p. 69) ; in the sanctuary that is dedicated to the keeping of the Tsi’-zhu Wa-shta’-ge, the Peace gens, a dwelling that has two doors, one at the east and the other at the west, through which the God of Day travels on his westward life-giving journey (see 36th Ann. Rept. B. A. E., pp- 68-69); in the ceremony that follows the bringing forth of the Sacred Hawk from its shrine into the light of day at an initiation of a candidate into the mysteries of the war rites. During the singing of the songs that accompany this ceremony the officiating No®’-ho®- zhi®-ga lifts high above his head the bird and then with its body makes a downward stroke, giving in pantomime the straight lines that sym- bolize the path of the God of Day, and the waving lines that are emblematic of those parts of the earth that lie to the right and to the left of the path of the God of Day but are touched by that god as he takes his daily westward journey (p. 98); 1n the straight and the wav- ing lines put by the Xo’-ka upon the mystic weapon; in the lines roughly described upon the earth by the Xo’-ka at the singing of the fourth song of this group. (See Fig. 2, K.) The use of archaic words has partly obscured the sense of the lines of Song 4. It is clear, however, that the intent and purpose of Songs 3 and 4, with the dramatic acts, is to unite the emblems put upon the mystic club and those to be put upon the earth, in connec- tion with the position of the ‘‘ Vertical” as indicated by the initiate, with the emblematic weapon, at the singing of the third song. In this complex symbolism the No*’-ho®-zhit-ga have endeavored to express three fundamental conceptions, namely: There resides within the sky a mysterious creative power; this mysterious power abides also within the earth, and by the mystic union of the sky and the earth, life is brought forth in all its variety of material forms. From the words that are clear and intelligible a free translation of the first and second stanzas may be made. The other two stanzas are repetitions. 3862 THE OSAGE TRIBE, [mri ANN. 39 Sone 4. (Osage version, p. 512; literal translation, p. 628.) M.M. d = 100 Transcribed by Alice C. Fletcher Time beats |, f f f Wa-dsi mo"-gthe tse, wa-dsi mo®-gthe tse SSS r f f f r hia wi-tha_ ho, Hia ko the no® no" ge we-tsi® wa-k’on tho-to" zho-gthe, The he tse hiawi-tha ho, \Wa-dsi mo™-gthe tse, wa-dsi‘mogthe tse hia wi-tha ho. FREE TRANSLATION. 1. Wheresoever the Vertical may be, Wheresoever the Vertical may be, there I go, The weapon with its straight line, To send forth, I go, Wheresoever the Vertical may be, Wheresoever the Vertical may be, there I go. 2. Wheresoever the Vertical may be, Wheresoever the Vertical may be, there I go, The weapon with its waving line, To send forth, I go, Wheresoever the Vertical may be, Wheresoever the Vertical may be, there I go. Sones oF WALKING OveER THE EARTH. The title of Song 5 of this group is Ho’-e-ga Gi’-pshe Wa-tho", Song of Walking Over the Earth. Ho/-e-ga is the ceremonial name for the earth. It is explained that the word means a snare-like enclosure into which falls life in all its variety of forms never to depart therefrom except by death. Ho/-e-ga corresponds to the Omaha name Hu’-thu-ga (see 27th Ann, LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION. 363 Rept. B. A. E., pp. 139, 141, 196, 198) which is applied to the tribal camp when pitched for ceremonial purposes. Both terms refer to the primal ceremonial organization of the Osage and the Omaha, which is based upon the conception that all material forms of life proceed from the combined power of two cosmic forces, the sky and the earth. Gi’-pshe means the going forth as to travel over the earth as upon one’s own property or possession. Wa-tho", a Song. The words of the song imply that they proceeded from a person who had just accomplished a difficult task, and are addressed to one for whom the great act was performed. A translation of two lines from the first stanza and one from each of the other five stanzas will make clear the meaning of the song. Sone 5. (Osage version, p. 513; literal translation, p. 629.) MM P| 92 : Transcribed by Alice C.Fletcher Time beats f Ha-zho" ni-ka-e, ha-zho" ni-ka-e, (i the he he tha wi-tha, Ha-zho" ni-ka-e, gi the he he thawi-tha, Ha-zho" ni-ka-e, gi the he he tha wi- tha, Ha-zho" ni ka-e. FREE TRANSLATION. 1s It is done, thou man. It is done, thou man, I send thee forth upon thy feet. 9 I send thee forth upon thy legs. 364 THE OSAGE TRIBE, [ ETH. ANN. 20 3. I send thee forth with thy body. 4, I send thee forth with thy arms. 5. I send thee forth with thy head. 6. I send thee forth with thy mouth. Sones or DRrRawinG THE ARROWS. The next group of four songs is called Mo?’ Gthu-stse-dse Wa-tho®, which, freely translated, is Songs of Drawing the Arrows. A literal translation of the title reveals the complex meaning of this group of songs. Mo", arrows; Gthu, a possessive pronoun. As there is no masculine or feminine gender in the language the English use of the comprehensive term “‘his’’ will not give the true meaning of ‘“Gthu’’; stse-dse, draw. In the preceding song the tribe is per- sonified as a being, a man, who is bidden to go forth upon the earth as upon his own possession. It is he, the Symbolic Man, who rep- resents the tribe as an organized body, who is inspired to draw the mystic arrows by the courage Wa-ko"’-da has given to the hawk. Gthu, therefore, implies the complex symbolism involved in the act of drawing the arrows. The songs of the preceding group imply that man was brought into existence, endowed with physical strength, power of reason and of speech, and, thus fitted to cope with the exigencies of life, he was sent forth to travel the earth as though it were his own to occupy. But the bringing forth of man to earth did not complete the mystic act. It was necessary that the life put into his being should be given perpetuity by a never-ending line of descendants. This could not be attained except by divine favor, a favor to be sought by sup- plication in a ceremonial form, to consist in the sending forth of two mystic arrows (Fig. 4), one to overtake the Day and the other the Night, in both of which forever moves the power to be appealed to for the favor desired. The arrows to be sent forth are ceremo- nially made and consecrated by the priests of the gens called E-no"’ Mi®-dse to", Sole owners of the Bow. The breast of the bow (Fig. 4) is painted red for the Day and the back is painted black for the Night; one arrow is painted red to symbolize the Day and the other arrow is painted black to symbolize the Night, two mystic powers that forever follow each other. LA FLESCHE] RITE OF VIGIL—-FREE TRANSLATION. 365 In formulating this supplicatory ceremony the No®’-ho®-zhi"-ga became conscious of the part man himself must take toward the per- petuity of his progeny, so the ancient men gave him a place in this rite but not in his own person. The No*’-ho®-zhi"-ga realized that even in the duty of self-preservation which naturally fell to man he was dependent, for its effective performance, upon the mysterious power to whom he always looked for help. The quality most essential to the man, the warrior, for the performance of his duty was courage. For this gift he looked to Wa-ko®’-da. The kind of courage that appealed the most to him was that with which the hawk was gifted, and so the No®’-ho"-zhi®-ga gave a place in the supplicatory rites to that bird, the symbol of courage. As the title of this group of songs sets forth, it was the spirit of this courageous bird that was made to pul the cord of the bow that sent forth the mystic arrows to overtake the Day and the Night. In the version of this rite as practiced by the Tsi’/-zhu Wa-shta’-ge, in the songs of the Drawing of the Arrows, two hawks are mentioned. Fic. 4.—Bow and arrows. The Black Bird (Black Hawk) sets in flight the black arrow to over- take the Night and the Little Hawk the red arrow to overtake the Day. In the version of this ceremony used by the I"-¢tho®’-ga gens mention is made of three hawks, and the Do-do®’-ho®-ga, the man chosen by the people to act as their messenger to Wa-ko"/-da when they organize their warriors to go against the foe. The Wa-zhir/- ¢a-be, the Black Bird, draws the black arrow; Gthe-do"’-xo-dse, Gray Hawk, draws the red arrow; Gthe-do"’-zhit-ga, Little Hawk, draws the black arrow; Wa-k’o®’-ho"-ga, the Consecrated One, draws the red arrow (see pp. 233-235). The Tho’-xe gens mention but two hawks, Gthe-do®’-zhu-dse, Red Hawk, draws the red arrow; Wa-zhi®’- ca-be, Black Hawk, draws the black arrow. The first song of this group has two stanzas. Each stanza is sung twice and has three lines. The Xo’-ka, who during the singing of the song remains seated, at the third line of each utters a cry which denotes that he is in the presence of beings possessed with mystical powers. This song prefigures the acts which take place during the singing of the second song. 366 THE OSAGE TRIBE. [ETH. ANN..29 Sone 1. (Osage version, p. 513; literal translation, p. 629.) Transcribed by Alice C.Fletcher The-a ha dse, Wa-zhi" ca-be thi-thi"-ge thea-the i"da,The-a ha, Magie Cry iG stu hi hi, hi hi, e, e, FREE TRANSLATION. 1 and 3. Lo, I send one to overtake thy grandfather, I send the Black Bird to overtake thy grandfather, Lo— E—, hi-hi, hi-hi, e, e. 2 and 4. Lo, I send one to overtake thy grandfather, I send the Little Hawk to overtake thy grandfather. At the close of Song 1 the Sho’-ka goes to the place where lies the sacred Hawk, picks it up, puts around the neck of the Xo’-ka the carrying cord attached to the bird so that it hangs on the back of the man between his shoulders (Pl. 16), then places in his hands the symbolic bow (Fig. 4) and the two mystic arrows (Fig. 4) to be sent in flight toward the setting sun. When the Xo’-ka has been thus prepared the A’-ki-ho" Xo’-ka at once begins to sing the second song. The Xo’-ka immediately rises and dances to the rhythm of the music. When the fourth line is reached he takes two or three quick steps toward the fireplace, fixes the red arrow to the bow and cord and speeds (figuratively) the mystic arrow on its course to pursue forever the Day. With the release of the arrow the Xo’-ka utters the sacred cry, H——, hi-hi, hi-hi, e, e. He then returns to his starting point and continues to dance while the A’-ki-ho” Xo’-ka, without pause, proceeds to the second stanza. When the fourth line is reached the Xo’-ka fixes the black arrow to the bow and cord and steps forward as he sets in flight the black arrow of the Night and utters the mystic cry, and for a moment, with his mind’s vision, he follows the arrow in its flight. BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 16 XO'-KA SETTING TO FLIGHT THE MAGIC ARROWS BUREAU OF AMERICAN ETHNOLOGY THIRTY-NINTH ANNUAL REPORT PLATE 17 X0O’-KA DROPPI NG HAWK LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 867 There is some ambiguity in the words of the lines of Song 2, “the blue-backed one sends forth the arrow.’’ As the back of the sacred hawk is painted blue it may be that reference is here made to that fact and it is he who speeds the arrows. It is clear, however, that in both stanzas of the song the red and the black arrows are being sent in pursuit of the Day and the Night. A translation of two lines from each of the two stanzas is given. Sone 2. (Osage version, p. 514; literal translation, p. 630.) M.M = (ga Transcribed by Alice C. Fletcher Sa Snes aS Time beats f r r f Ha,mo"kshe thea-the tse no"-ka to-ho the no no®, Ho nom =no®, ho no" _—no®, no"-ka to-ho theno™ Magic Cry —a I ) ee BE ee Pe eee PE 9 es ee 1} —k>}—_)}W<_ ha Hh a SH # if 4) a Be! bore no", Zhu-dsekshe thea-thetse, E. hihi,hihi,e, e, FASS 7 Ee 7 ee i oe a r Ha, mo” kshe the a-the tse no"-ka to-ho the no®. no", Ho non no", ho no" no?, no"-ka to-ho theno® no", Ha,mo"kshe thea-thetse' no"-ka to-ho theno™ no, 3868 THE OSAGE TRIBE. (HTH. ANN. 39 FREE TRANSLATION. 1 and 3. Ho! I send the arrow by the blue-backed one, The red arrow I now send E—_, hi-hi, hi-hi, e, e. 2 and 4. Ho! I send forth the arrow by the blue-backed one, The black arrow I now send E—,, hi-hi, hi-hi, e, e. Without pause the A’-ki-ho™ Xo’-ka continues and sings Song 3, while the Xo/-ka, taking a position before him, dances to the rhythm of the music. In this song, with its accompanying dance, the Xo’-ka imperso- nates the successful Do-do®’-ho"-ga who comes home to his village in triumph with his commanders and warriors, having battled with the enemies of the tribe and overcome them. Thus the Xo/-ka in this little drama directs the attention of his initiate to the pathway of the tribal life, which the warrior must at all times strive to protect, with his courage and valor, against all dangers. A translation of two lines of each stanza of the song is given. Sone 3. (Osage version, p. 514; literal translation, p. 630.) M.M d = 80 Transcribed by Alice C. Fletcher ee ee al wa-the gthiu-wa he he no®, E he he eee Ma Ree: wa-the gthiu-wa he he no®, E he he, zhu-dse a- wa-the gthiu-wa he he~ no®, E he he. LA FLESCHE] RITE OF VIGIL—FREE TRANSLATION, 869 FREE TRANSLATION. iis Lo, I come home, having slain the enemy, Causing their bodies to redden the earth. 2. Lo, I come home, having slain the enemy, Their bodies lie scattered and gray on the earth. 3. Lo, I come home, having slain the enemy, Their bodies turn yellow as they lie on the earth. 4, Lo, I come home, having slain the enemy, Their whitened bones lie scattered on the earth. Sones or Laytinc Down THE Wa-xo’-BE. The Ancient No®’-ho"-zhi"-ga gave to the fifth stanza of Song 3 a distinctive subtitle, and in the table of contents of the ritual, which they memorized with the aid of counting sticks, they fixed a place for it as a song separate from the Arrow Songs. The first word of the title, Gthi, means The Return, that is, the triumphant return of a successful Do-do®’-ho®-ga to his home. The second word, I-he-the, means The Putting Down, that is, the putting down of his Wa-xo’-be in its ceremonial place in the house; Wa-tho", Song. The added dignity of a song was thus given to the stanza because of the por- tentous significance of the dramatic movements that accompany it. At the close of the fourth stanza of Song 3, the A’-ki-ho® Xo/-ka pauses in his singing, during which the Sho’-ka takes the symbolic bow and the arrows from the Xo’-ka, removes from his back the Wa-xo’-be and places on the upturned palms of the Xo’-ka the sacred bird (Pl. 17). When the change in the attire of the Xo’-ka is completed the A’-ki-ho™ Xo’-ka begins to sing the song of the Laying Down of the Wa-xo’-be. Sone. Lo, I come home, having slain the enemy, I have made them to fall, to lie low on the earth. The Xo’-ka, still holding the bird, renews his dance, keeping step to the music as he rhythmically moves from side to side. At the final note of the song the Xo’-ka, with a dramatic movement of his arms, drops to earth the Wa-xo’-be, the tribal emblem of the courage of the warrior. At that instant the Sho’-ka hastens to the spot where the bird fell, while from every side of the lodge arises the 3594°—25+——24 870 THE OSAGE TRIBE, [ETH. ANN. 39 eager question, ‘‘ How does it lie?”’ If the Sho’-ka answers, ‘‘ With his breast upward,’”’ an exclamation of relief comes from all the No®’-ho®-zhi®-ga, for it is a sign that at the next conflict with the enemy the warriors of the tribe will triumph, and the initiate will prosper and enjoy the full length of his life. If, however, the Sho’-ka replies, ‘‘ He lies face downward,” the words are heard in silence, for they indicate death. The Xo’-ka, who has remained standing, with hands uplifted, from which the bird was dropped, listens to the report of the Sho’-ka. When that is made the Xo’-ka returns to his seat beside the initiate. The A’-ki-ho® Xo’-ka now lifts high his gourd rattle, and with a whirling motion brings it slowly down to earth, where he places it to rest, an act which is a signal that the ceremony is ended. The No®’-ho?-zhi®-ga of the Ho®’-ga great division rise first, then those of the Tsi’-zhu division. Each group in leaving the lodge passes in ceremonial order in front of the initiating gens and the initiate, to whom they offer greetings, and then go out of the lodge at the opposite entrance. PART II.—OSAGE VERSION - a a PTL Wir Asis TA (1M ae N P : pueiteniy j i a) he Uo tale" vaneoors,2 Widh ” ify Ly al ot) alas in WT. peliieeweies Prune alr fe : Pi wine eye thud bh due eee wintery CRA” . ? ‘ ‘ ' wp lwidpie, Mat uee nuale@ ail it fs i ones; tae tag +» i ‘i tafe live t 1G ona Be _ _ .\ ete spliftecl) 7 eiae are ‘0 he Ste A. Us fs { tay RTT oe Ce ele Th iAriaAte ' ! ‘ aul wth ate ay i haat ' ® i in } Ni i F / : . sa Oy i \ b Ui tolieg es a _ AOWWAAY AVDACO—11 THAT KEY TO PRONUNCIATION. BF ee sas sah Set $s as in father. fags ages os eee exploded a. | oats Ne See see ae as in bad. CE COR ie ee ae. as in thin, thong. dre ae ees as in dog. C2212 )5 3 s- e s ee as in prey. (he ee a = eee eee ee exploded e. (8 See See es as in go. ne en re a ee as in he. {Osan eee Son ae oe ae as in pierce. Pee 2 ae ee Pe See exploded i. ieee eet aS nasalized i. Se) ees Se ae eee ee nasalized exploded i. ce eee re en dl as in kin, kind. et Sos So eee 2 -__ a medial k (between k and g). Mae sea a ee ee as in man, mine. Deere ee ee eee as in no, nap. nse eo” = 3. ee nasalized n. Onatehe oi ey fee oe eee as in note. YOU en te eee ee exploded o. ORs Fsers = see eee A nasalized o. Dees. a eee as in pipe. Ts ee ee as in road, rope. (ha ae PU Rae aed nn a Ue as in sit, sing. :) sa Se ere ee | ah as in shun. T2h2-5.5 5 2S ES Sees as in ten. thi. 3. Seas ee ee as in then, thou, US 5.2 ee eee = ee as in rule. IU ae 2 = So Sn rts exploded u. Wiaecctek oo oer eee ee as in wet, win. xu Ss ee eee rough German ch. ghee Ai Se eee Soe as in azure. 373 COITAIY WOU OT YAR Tilt G1 at we 4: bobakyze bacl ai ag guod? ud? Hise gob ni ea (aig of sz 9 hobolqzo OW 11 4A ot ai en SVPUAKT Ah #5; JA tahoiges | Teileson ‘ bebolqes tes tinens hata aid ni ae: (a be HW feserdet) a Talbot « nie ia ot at eit ft ath Be nm bosilaenn OSG0 sth =k ua Leste Nivea Oo hexilieann pity i en arrt diet vl aA nit, fin wi ee (ide wi ae DT ELL hat nol «wid ater A:arl a ei n hahalgye alive low al be da ager itgtont Stes mi an ia | ; Pe i? eee Sie Seine ons oe Feet _2' ieee SER ek eee eee Sok oe 2 7 ways _ .i e _ t see ema eee J. oe ey eee eek “F ee as bo COHN TR Wa’-xPE-GTHE A-DOY-BE W1’-GI-E. (Free translation, p. 44; literal translation, p. 517.) . He’-dsi xtsi a’, a bi® da, tsi ga, . Ho®’-ga U-dse-the Pe-tho"-ba ni-ka-shi-ga ba do® a’, a bi® da d tsi ga, . Xtha’-xtha thi"-ge xtsi ni-ka-shi-ga bi a’, a bi" da, tsi ga, . No®’, wi-co®-ga, e-ki-a bi a’, a bi" da, tsi ga, Zhi®’-ga wa-zhi" gi-the ta bi s-tha’, a bi" da, tsi ga, Wa’-dsu-ta wi? a’, a bi® da, tsi ga, Wa’-zhit gi-tha bi a’, a bi da, tsi ga, . [*’-gtho" gthe-zhe zhi"-ga e-de a’, a bit da, tsi ga, Wa’-zhi® gi-tha bi a’, a bi® da, tsi ga, Wa’-zhi® gi-tha bi do" a’, a bi da, tsi ga, ae : , . Zhi’-ga, a bi" da, tsi ga, Wa’-xpe-gthe a-do"-be a-ki-gtha-thi" mo"-thi" ta bi a’, wi-co"-ga, a bi" da, tsi ga, . Tsi’-zhe-be the tse a’, a bi® da, tsi ga, , . Tsi’-zhe-be a-do®-be a-ki-gtha-thi® mo"-thi® ta bi" da’, a bi da, tsi ga, U’-zhe-tsi the tse a’, a bi" da, tsi ga, . U'-zhe-tsi a-do™-be a-ki-gtha-thit mo*-thi" ta bi a’, wi-co"-ga, e’-ki-a bia’, a bi" da, tsi ga. Wa’-zhi® gi-tha bi ga no®-zhi" da’, a bi® da, tsi ga. I*’-gtho"-ga do-ga kshe no" a’, a bi" da, tsi ga, Wa’-zhi" gi-tha bi a’, a bi" da, tsi ga, Wa’-zhi" gi-tha bi do" a’, a bi" da, tsi ga, Wa’-xpe-gthe a-do"-be a-ki-gtha-thi® mo"-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga, . Ts1’-zhe-be the-tse a’, a bi" da, tsi ga, 22 23. Tsi’-zhe-be a-do™-be a-ki-gtha-thi mo-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga, 24. U’-zhe-tsi the tse a’, a bi® da, tsi ga, 25. U’-zhe-tsi a-do™-be a-ki-gtha-thi" mo®-thi" ta bi a, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga. 26. Wa’-zhi" gi-tha bi ga no™-zhi" da’, a bi" da, tsi ga. 27. Wa’-ca-be u-ca-ka thit ge kshe no" a’, a bi" da, tsi ga, . 28. E’shki do" a’, a bi? da, tsi ga, 29. Wa’-zhi® o®-gi-the ta bi a-tha’, a bi" da, tsi ga, 30. Wa’-zhi" 0®-gi-tha bi do" a’, a bi" da, tsi ga, 31. Wa’-xpe-gthe a-do"-be a-ki-gtha-thi" mo®-thi® ta bi a’ wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga, 376 THE OSAGE TRIBE, [BTIH. ANN. 39 32. Tsi’-zhe-be the tse a’, a bi" da, tsi ga, 33. Tsi’-zhe-be a-do"-be a-ki-gtha-thi" mo®-thi® ta bi a’, wi-¢o"-ga, e’-ki-a ‘bi a’, a bi" da, tsi ga, 34. U’-zhe-tsi the tse a’, a bi" da, tsi ga, 35. U’-zhe-tsi a-do™-be a-ki-gtha-thi" mo™-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga. 36. Wa’-zhi" gi-tha bi ga no®-zhi" da’, a bit da, tsi ga. 37. He’-dsi xtsi a’, a bi" da, tsi ga, 38. Wa’-dsu-ta stse-dse kshe no" a’, a bi" da, tsi ga, 39. E’shki do" a’, a bi" da, tsi ga, 40. Wa’-zhi® o"-gi-the ta bi a-tha’, a bi" da, tsi ga, 41. Wa’-zhi" o°-gi-tha bi do" a’, a bi" da, tsi ga, 42. Wa’-xpe-gthe a’, a bi" da, tsi ga, 43. Wa’-xpe-gthe a-do"-be a-ki-gtha-thi" mo*-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi da, tsi ga, 44. Tsi’-zhe-be the tse a’, a bi® da, tsi ga, 45. Tsi’-zhe-be a-do®-be a-ki-gtha-thi" mo®-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga, 46. U’-zhe-tsi the tse a’, a bi" da, tsi ga, 47. U'-zhe-tsi a do™-be a-ki-gtha-thit mo®-thi ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga. 48. Wa’-zhi® gi-tha bi ga no"-zhi" da’, a bi® da, tsi ga. Wa’-xPE-GTHE A-po*-BE W1’-GI-E. (USED BY ALL THE GENTES.) (Free translation, p. 47; literal translation, p. 518.) 1. He’-dsi xtsi a’, a bi" da, tsi ga, 2. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga, 3. Wa’-ca-ki-the zhi"-ga i-ta wi" u-mo®-thi® thi" a’, a bi" da, tsi ga, 4. Wi'-tsi-go a’, a bi" da, tsi ga, 5. Da’-do™ no®-thi® a-zhi xtsi thi" a’, a bi" da, tsi ga, 6. Dsit’-tha to®-ga do" a’, a bi" da, tsi ga, 7. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga, 8. Wi'-tsi-go a’, a bi® da, tsi ga, 9. U’-mo?-thi® thi" a’, a bi" da, tsi ga, 10. Da’-do® no®-thi® a-zhi xtsi u-mo®-thi" the no" a’, a bi" da, tsi ga, 11. Wa’-xpe-gthe a-gi-do®-be thi" a’, a bi da, tsi ga, 12. Wa’-xpe-gthe mo®-tse xtsi thit-kshe shki do® a’, a bi® da, tsi ga, 13. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi® da, tsi ga, 14. Sho®’ tha i do" a’, a bi® da, tsi ga, 15. Wi’-tsi-go a’, a bi" da, tsi ga, 16. Be’-ni-ha hi gthit thit-kshe wa-ga-xe no" a’, a bi" da, tsi ga, 17. (i’-hi xtsi hi no™ wa-the thit-kshe a’, a bi" da, tsi ga, / LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 377 18. www wy ae bm 45. 52. 53. 54. . Be/-ni-ha xtsi wa-thi" hi-the no” a . Zhu’-i-ga gi-to® a-zhi xtsi wa-thi" hi the no a Ha’-shki pa-gthe i-zho"-zho" the wa-ga-xe thit-kshe no® a’, a bi® da, tsi ga, . Wi’-tsi-go a’, a bi® da, tsi ga, . Ho®’-ba u-¢a-ki-ba do-ba shki u-hi-zhi wa-ga-xe the no" a’, a bi? da, tsi ga, Wi'-tsi-go a’, a bit da, tsi ga, No®’-xe gi-to® a-zhi xtsi wa-ga-xe the no® a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi? da, tsi ga, No®’-xe no® shki do" wa-thu-ce tse a i tho® shki e’-gi wa-o?-the no? a’, a bi? da, tsi ga, Wa’-ca-ki-the zhi-ga i-ta ga no®-zhi" da’, a bit da, tsi ga. Ka’-gthiu-ni-ka thit-kshe no" a’, a bi™ da, tsi ga, . Ta’-dse pa-ho®-gthe thit dsi a’, a bit da, tsi ga, . U’-mo?-thi® the no" a’, a bi" da, tsi ga, Da’-do® no®-thi® a-zhi xtsi u-mo"-thi® the no® a’, a bi da, tsi ga, Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga, Wi'-tsi-go a’, a bi® da, tsi ga, Ni’-ka-shi-ga’, a bi" da, tsi ga, ‘a bi" da, tsi ga, ’, a bi® da, tsi ga, T*’-dse u-ga-¢i-¢i-hi the xtsi wa-thi" hi the no® a’, a bi" da, tsi ga, Ha’-shki pa-gthe i-zho"-zho® the wa-ga-xe the no" a’, a bi" da, tsi ga, . Wi’-tsi-go a’, a bi da, tsi ga, . No®’-xe no™ shki do® wa-thu-¢e tse a 1 tho®™ shki e’-gi wa-o" the no® a’, a bi? da, tsi ga, . He’-dsi xtsi a’, a bi" da, tsi ga, Wa’-¢a-ki-the zhi"-ga i-ta ga no®-zhi"-da’, a bi? da, tsi ga. . A’-hiu-ta-ta do™ a’, a bit da, tsi ga, 42. Ta’-dse pa-ho®-gthe thi" dsi u-mo®-thi" the no" a’, a bi? da, tsi ga, Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga, Wi'-tsi-go a’, a bi? da, tsi ga, Ni’-ka-shi-ga’, a bi? da, tsi ga, Be’-ni-ha xtsi wa-ga-xe the no® a’, a bi" da, tsi ga, . (i/-hi xtsi wa-ga-xe the no® a’, a bi" da, ts! ga, Ha’-shki pa-gthe i1-zho"-zho® the wa-ga-xe thi" a’, a bi® da, tsiga, Wi1’-tsi-go a’, a bi" da, tsi ga, No®’-xe no” shki wa-thu-ce tse ai tho™ shki e-gi wa-o"-the no? a’, a bi" da, tsi ga, Wa’-ca-ki-the zhi"-ga i-ta ga no™-zhi® da’, a bi" da, tsi ga. No?’-ni-ba zhi"-ga do® a’, a bi" da, tsi ga, Ta’-dse pa-ho"-gthe thi" dsi u-mo®-thi® the thi a’, a bi® da, tsi ga, Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi da, tsi ga, 378 THE OSAGE TRIBE. [ETH. ANN. 39 55. Wi’-tsi-go a’, a bi da, tsi ga, 56. Ci’-hi xtsi wa-thi" hi the no® a’, a bi" da, tsi ga, 57. Be’-ni-ha xtsi wa-thi" hi the no" a’, a bi da, tsi ga, 58. Ha’-shki pa-gthe i-zho"-zho" the wa-ga-xe the a’, a bi" da, tsi ga, 59. Wi’-tsi-go a’, a bi" da, tsi ga, 60. No®’/-xe no® shki do" wa-thu-¢e tse a i tho" shki e-gi wa-o"-the a’, a bi" da, tsi ga. 61. He’-dsi xtsi a’, a bi® da, tsi ga, 62. Tse’-shi®-shi"-e kshe no" a’, a bi® da, tsi ga, 63. Ta’-dse pa-ho"-gthe gthi thi® dsi u-mo®-thi® thi" a’, a bi" da, tsi ga, 64. Wi’-tsi-go da-do® no®-thi® a-zhi xtsi thi® a’, a bi" da, tsi ga, 65. Ni’-ka-shi-ga’, a bi" da, tsi ga, 66. Be’-ni-ha xtsi wa-thi® hi the no® a’, a bi" da, tsi ga, 67. He’-dsi xtsi a’, a bi" da, tsi ga, 68. Ci’-hi xtsi wa-thi" hi the no" a’, a bi" da, tsi ga, 69. Ha’-shki pa-gthe i-zho®-zho" the wa-ga-xe thi" a’, a bi" da, tsi ga, 70. He’-dsi xtsi a’, a bi" da, tsi ga, 71. Wi'-tsi-go a’, a bi" da, tsi ga, 72. No®’/-xe no" shki do® wa-thu-ce tse a’ 1 tho® shki e’-gi wa-o" the no" a’, a bi" da, tsi ga. 73. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga, 74. Tse’-pi-tha-to"-ga do" a’, a bi" da, tsi ga, 75. U’-mo®-thi" the no® a’, a bi® da, tsi ga, 76. Wi’-tsi-go da-do" no®-thi® a-zhi xtsi thi® a’, a bi" da, tsi ga 77. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga, 78. Wi’-tsi-go a’, a bi" da, tsi ga, 79. Be’-ni-ha xtsi wa-ga-xe thi" no" a’, a bi® da, tsi ga, 80. Ci’-hi xtsi wa-ga-xe thi" a’, a bi" da, tsi ga, 81. Ha’-shki pa-gthe i-zho"-zho"-the wa-ga-xe thi" a’, a bi" da, tsi ga, 82. Wi’-tsi-go a’, a bi® da, tsi ga, 83. No®’/-xe no® shki do® wa-thu-ce tse a’ 1 tho®-shki e’-gi wa-o" the no® a’, a bi? da, tsi ga. 84. Ho®-a’-do" wa-ca-ki-the zhi®-ga i-ta ga no" shki a, hi" a’, a bi da, tsi ga, 85. Wi’-tsi-go a’, a bi" da, tsi ga, 86. Ni’-shku-shku kshe no" a’, a bi" da, tsi ga, 87. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga, 88. U’-mo"-thi® thi" a’, a bi" da, tsi ga, 89. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga, 90. Wi’-tsi-go a’, a bi" da, tsi ga, 91. Ni’-ka-shi-ga’, a bi® da, tsi ga, 92. Be’-ni-ha xtsi wa-thi" hi the no" a’, a bi® da, tsi ga, 93. A’-da-ts’e-ga xtsi wa-thi" hi the no® a’, a bit da, tsi ga, . LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 379 94. Ha’-shki pa-gthe i-zho*-zho" the wa-ga-xe thi" a’, a bi da, tsi ga, 95. Wi’-tsi-go a’, a bi" da, tsi ga, 96. No®’-xe no® shki do" wa-thu-ce tse a’ i tho" shki e’-gi wa-o®-the no” a, a bi" da, tsi ga. Wa’-xPe-GTHE A-po%-BE, Ni/-KA Wa-KO¥-DA-GI. b - . (Free translation, p. 51; literal translation, p. 520.) He’-dsi xtsi a’, a bi" da, tsi ga, Ta-dse pa-ho®-gthe thi dsi a’, a bi® da, tsi ga, Wa’-¢a-ki-the zhi"-ga i-ta wi" u-mo"-thi thi" a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, Ni’-shku-shku mo®-ge zhu-dse kshe a’, a bi® da, tsi ga, Ta-dse pa-ho™-gthe thi® dsi a’, a bi® da, tsi ga, U’-mo?-thi® thi® no" a’, a bi" da, tsi ga, Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi" da, tsi ga, Wi’-tsi-go a’, a bi® da, tsi ga, Da’-do" no®-thi® a-zhi xtsi thi" a’, a bit da, tsi ga, . Ho®’-ba u-ca-ki-ba ge’ e-to™ xtsi a’, a bi® da, tsi ga, 12. Wi’-tsi-go da-do" no®-thi" a-zhi xtsi thi" a’, a bi? da, tsi ga. Fe TAT Coe Sal a = © — (se) . Ho®’ a-do® wa-¢a-ki-the zhi"-ga i-ta ga no" shki a, hi" a’, a bi" da, tsi ga, . Ni’-shku-shku mo®-ge ¢a-be kshe a’, a bi" da, tsi ga, . Wi’-tsi-go a’, a bi® da, tsi ga, 16. Ta’-dse pa-ho"-gthe thi" dsi a’, a bi" da, tsi ga, . U’-mo"-thi® thi" a’, a bi" da, tsi ga, 18. Wi'-tsi-go a’, a bi? da, tsi ga, 19. Wa’-xpe-gthe a-gi-do™-be thi® a’, a bi® da, tsi ga, 20. Wi’-tsi-go a’, a bi® da, tsi ga, 21. Ho®’-ba u-¢a-ki-ba ge’ e-to" xtsi a’, a bi da, tsi ga, 22. Gi’-no®-thi® a-zhi xtsi ni-ka-shi-ga thi® a’, a bi" da, tsi ga, 23. Wi’-tsi-go da-do" no®-thi® a-zhi xtsi thi® a’, a bi® da, tsi ga, = 1 pt On — “I 24. Ho?’ a-do™ wa-ca-ki-the zhi®-ga i-ta ga no® shki a, hi" a‘, a bi" da, tsi ga, 25. Ni’-shku-shku mo*-ge ¢ka kshe a’, a bi® da, tsi ga, 26. Wi’-tsi-go a’, a bi? da, tsi ga, 27. Ta’-dse pa-ho™-gthe thi" dsi a’, a bi da, tsi ga, 28. U’-mot-thi® thi® a’, a bi da, tsi ga, 29. Wa’-xpe-gthe a-gi-do"-be thi" a’, a bi® da, tsi ga, 30. Wi’-tsi-go da-do" no®-thi® a-zhi xtsi thi® a’, a bi" da, tsi ga, 31. Ho®’-ba ge’ e-to™ xtsi a’, a bi® da, tsi ga, ies) we . Gi’-no®-thi® a-zhi xtsi ni-ka-shi-ga thi" a’, a bi" da, tsi ga. (JX) ue) . Ho?’ a-do® wa-¢a-ki-the zhi®-ga i-ta ga no®-shki a, hi" a, a bi® da, tsi ga, ot oo ty ~I fe 2 THE OSAGE TRIBE, [ETH. ANN. 39 Ni’-shku-shku mo-ge ¢i kshe a’, a bi" da, tsi ga, Wi’-tsi-go a’, a bi" da, tsi ga, . Ta’-dse pa-ho®-gthe thi® dsi a’, a bi® da, tsi ga, . U’-mo?-thi® thit a’, a bi da, tsi ga, Wa’-xpe-gthe a-gi-do-be thi® a’, a bi" da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, . Wi’-tsi-go a’, a bi" da, tsi ga, . Ho®’-ba u-¢a-ki-ba ge’ e-to® xtsi a’, a bi® da, tsi ga, Gi’-no®-thi® a-zhi xtsi ni-ka-shi-ga thi" a’, a bi da, tsi ga, Da’-do® no®-thi® a-zhi xtsi ni-ka-shi-ga thi" a’, a bit da, tsi ga, Wa’-xpe-gthe a-gi-do™-be thi" a’, a bi" da, tsi ga. No®-n1’ A-THA-SHO-DSE W1’-c1-£.—I. (Free translation, p. 54; literal translation, p. 521.) . Da’-do® zhi"-ga wa-zhi® gi-the mo®-thi® ta ba do® a’, a bit da bo) fo} * d , tsi ga, T’-ctho" gthe-zhe zhi"-ga kshe no" a’, a bi" da, tsi ga, to} fo) D> iss t=} Wi'-tsi-go wa-zhi"-to®-ga do" wa-zhi" gi-the a-ka’, a bi® da, tsi ga, Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga, Wi’-tsi-go wa-ko"-tha tsi the do" a’, a bi" da, tsi ga, Ta’ he ba-shi-zhe kshe no" a’, a bi" da, tsi ga, °. - to} Wi'-tsi-go ts’e the i-he-the to" a’, a bi" da, tsi ga . fo) PBs 4 Os Wi’-tsi-go e-dsi the a’, a bi da, tsi ga, Wa’-ko"-tha tsi the do® a’, a bi" da, tsi ga He’-dsi xtsi a’, a bi" da, tsi ga, . Wa’-tse bo" to" a’, a bi® da, tsi ga, 2. Zhir’-ga mi hi-e ge ta’, a bi" da, tsi ga, Wa’-tse tha bi tho" shki a’, a bi" da, tsi ga, 4. Ga’/-xto™ mo?-thi® ta 1 tsi" da’, a bit da, tsi ga, No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® tai tsi" da’, a bi da, tsi ga, . U’-ba-xo" wi" ga-xe no®-zhi® a’, a bin da, tsi ga. Da/-do® zhi-ga wa-zhi" gi-tha bi go™ no™ shki a, hi" a’, a bi da, tsi ga, . Sho®’-ge hi" tu kshe no® a’, a bi® da, tsi ga > : b] - o™ Wi'tsi-go wa-zhi" to®-ga do® wa-zhi® gi-the a-ka’, a bi" da, tsi ga, . On’-ba i-ta-xe tho® dsi a’, a bi™ da, tsi ga 4 , om” Wi’-tsi-go wa-ko"-tha tsi the do™ a’, a bi" da, tsi ga, 2. Ta’ tse-he-xo-dse kshe no" a’, a bi® da, tsi ga, Ni u’-ga-xthi xtsi ge dsi a’, a bi" da, tsi.ga, . Wi’-tsi-go ts’e the i-he-the to" a’, a bi® da, tsi ga . D . ’ : Wi'-tsi-go wa-tse niu to" a’, a bi da, tsi ga, r D> ° 5 . Zhit’-ga wa-tse tha bi tho" shki a’, a bi" da, tsi ga, . Wa’-tse ga-xto" mo"-thi® ta i tsi" da’, a bi" da, tsi ga, . No®/-be-hi wi-ta no®-be-hi tha bi tho" shki a’, a bi® da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 381 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. . Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga, . Wi’-tsi-go wa-ko"-tha tsi the to® a’, a bi" da, tsi ga, . Mo®’-ba-tsi-he ho"-¢ka do" a’, a bi" da, tsi ga, . Thi’-ta-the gthi no*-the to" a’, a bi" da, tsi ga, . Wa’-gthu-shka zhi"-ga’, a bi? da, tsi ga, . I u’-tha-btho*-xe tsi the to® a’, a bi da, tsi ga, . I’-the-dse i-sdu-ge te a’, a bi® da, tsi ga, . Wa’-bi® a-ba-sho®-tha tsi the to" a’, a bi" da, tsi ga, . He’-dsi xtsi a’, a bi® da, tsi ga, F . Wa’-tse bo® to” a’, a bi" da, tsi ga, . Zhi®’-ga wa-tse tha bi tho™ shki a’, a bi" da, tsi ga, . Wa’-tse ga-xto" mo®-thi® ta i tsi" da’, a bi® da, tsi ga, . No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® tai tsi" da’, a bi® da, No®’-be e-dsi wa-thi®-ga zhi ki-the mo"-thi" ta i tsi® da’, a bi" da, tsi ga, U’-ba-xo" tho"-ba ga-xe no™-zhi" a’, a bi® da, tsi ga. Da’-do® zhi®-ga wa-zhi" gi-tha bi go" no® shki a, hi" a’, a bi® da, tsi ga, I*’-gtho®-ga do-ga kshe no" a’, a bi" da, tsi ga, Wi’-tsi-go wa-zhi" to"-ga do” a’, a bi" da, tsi ga, Ga’ wa-zhi® gi-the ta a-ka’, a bi" da, tsi ga, Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga, Wi’-tsi-go wa-ko"-tha tsi the to" a’, a bi da, tsi ga, Ta’ he sha-be kshe no" a’, a bi® da, tsi ga, Ni u’-ga-xthi xtsi ge dsi a’, a bi" da, tsi ga, Wi’-tsi-go ts’e the i-he-the to" a’, a bi" da, tsi ga, Wi’-tsi-go wa-tse bo" to™ a’, a bi" da, tsi ga, Zhi®’-ga wa-tse tha bi tho™ shki a’, a bi" da, tsi ga, Wa’-tse ga-xto" mo"-thi" ta 1 tsi" da’, a bi® da, tsi ga, No®’-be e-dsi wa-thi"-ga zhi ki-the mo-thi® ta i tsi® da’, a bi" da, tsi ga, U’-ba-xo" tha-bthi® ga-xe no®-zhi® a’, a bi" da, tsi ga. Da’-do® wa-zhi® gi-tha bi go® no® shki a, hi" a’, a bi® da, tsi ga, Wa’-ca-be do-ga kshe a’, a bi da, tsi ga, Wi’-tsi-go wa-zhi® gi-the ta a-ka’, a bi" da, tsi ga, tsi ga, . U’-ba-xo"-do-ba ga-xe no®-zhi" a’, a bi® da, tsi ga, . Da’-do® zhit-ga wa-zhi® gi-the mo®-thi® ta ba do™ a’, a bi® da, tsi ga, . Wa’-dsu-ta to"™-ga to" no® a’, a bi® da, tsi ga, 4. Wi’-tsi-go wa-zhi" to"-ga do" wa-zhi® gi-the a-ka’, a bi® da, tsi ga, . Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga, . Wi’-tsi-go wa-ko"-tha tsi-the to” a’, a bi" da, tsi ga, 882 THE OSAGE TRIBE. [ETH. ANN. 39 67. Mo®’-ha pa-¢i ho™-¢ka do" a’, a bi" da, tsi ga, 68. Thi’-pi-tha ga-xe to" a’, a bi" da, tsi ga, 69. Wi’-tsi-go wa-tse niu to” a’, a bi® da, tsi ga, 70. Zhi®’-ga wa-tse tha bi tho® shki a’, a bi" da, tsi ga, 71. Wa-tse ga-xto" mo"-thi® ta 1 tsi" da’, a bit da, tsi ga, 72. No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® tai tsi" da’, a bit da, tsi ga. Da’-do® wa-zhi® gi-tha bi go" no® shki a, hi® a’, a bi® da, tsi ga, Wa’-dsu-ta stse-dse to® no" a’, a bi® da, tsi ga, Wi'-tsi-go wa-zhi" gi-the ta a-ka’, a bi" da, tsi ga, Tse’-xe xtsi ge dsi a’, a bi® da, tsi ga, Mi’-ta-o-ga-xthe hi to™ no" a’, a bi" da, tsi ga, Thi’-bthi"-bthi"-tha i-no®-the to" a’, a bi" da, tsi ga, Wi’-tsi-go wa-tse niu to" a’, a bi" da, tsi ga, . Zhit’-ga wa-tse tha bi tho® shki a’, a bi" da, tsi ga, . Wa’-tse ga-xto" mo™-thi® tai tsi" da’, a bi" da, tsi ga, . No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga. A I MES ote oe oo SS es eS oo CO roe oO bo 83. Da/-do® zhi®-ga wa-zhi® gi-tha bi go" no" shki a, hi® a’, a bi da, tsi ga, 84. Wa’-dsu-ta-zhi"-ga kshe no" a’, a bi" da, tsi ga, 85. Wi'-tsi-go pi-ci thit-ge tho"-zha’, a bi® da, tsi ga, 86. Ga’ wa-zhi® gi-the ta a-ka’, a bi" da, tsi ga, 7. Ton’-wo®-gtho" do-ba e-dsi a-ka’, a bi" da, tsi ga, 88. To®’-wo" ko®-ha no®-ge ke a’, a bi" da, tsi ga, 89. To®’wo® ko®-ha i-thi-sho"™ ha shki do" a’, a bi" da, tsi ga, 90. Wa’-pa-hi a-bu-zha-zha-ta bi shki do" a’, a bi" da, tsi ga, 91. Tse’-xi ga-shi-be no® a’, a bi" da, tsi ga, 92. Zhi®’-ga wa-zhi® 0®-gi-tha bi tho” shki a’, a bi" da, tsi ga, 93. Tse’-xi ga-shi-be ki-the mo®-thi” ta i tsi" da’, a bi" da, tsi ga, 94. Zhi®’-ga wo" shki do" a’, a bi® da, tsi ga, 95. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® tai tsi" da’, a bi" da, tsi ga. No*%-ni’ A-rHa-sHo-psE W1’-cr1-5.—II. (Free translation, p. 59; literal translation, p. 524.) He’-dsi xtsi a’, a bi" da, tsi ga ? . ole) . Da’-do" wa-zhi® gi-the mo®-thi® ta ba do" a’, a bi” da, tsi ga, No®’-ni-ba zhi"-ga do" a’, a bi" da, tsi ga, Wa’-zhi" gi-tha bi a’, a bi® da, tsi ga, Wa’-zhi® gi-tha bi do" a’, a bi® da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, or WN o LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 383 7. We’-ki-i-he-the gi-wa-ts’e-ga ki-the mo®-thi" ta bit da’, a bim da, tsi ga, 8. He’-dsi xtsi a’, a bi" da, tsi ga, 9. Wa’-zhi" gi-tha bi ga no™-zhi® da’, a bi" da, tsi ga. 10. Tsiu’-ge thit-kshe no" a’, a bi" da, tsi ga, 11. Wa’-zhi® 0®-gi-the ta bi a-tha’, a bi" da, tsi ga, 12. Wa’-zhi" 0®-gi-tha bi do" a’, a bi" da, tsi ga, 13. Mi’ hi-e ge ta’, a bi® da, tsi ga, 14. Wa’-zhi" gi-tha bi gi-wa-ts’e-ga o*-ki-the o"-mo"-thi" ta bi® da’, a bi da, tsi ga, 15. He’-dsi xtsi a’, a bi" da, tsi ga, 16. Wa’-zhi" gi-tha bi ga no™-zhi" da’, a bi® da, tsi ga. 17. Tse’ hit ga thi"-kshe no™ a’, a bi® da, tsi ga, 18. Wa’-zhi" 0®-gi-the ta bi a-tha’, a bi" da, tsi ga, 19. Wa’-zhi® 0®-gi-tha bi do" a’, a bi" da, tsi ga, 20. Mi’ hi-e ge ta’, a bi® da, tsi ga, 21. Wa’-zhi" gi-tha bi gi-wa-ts’e-ga o"-ki-the o"-mo®-thi" ta bi7 da’, a bi" da, tsi ga, 22. He’-dsi xtsi a’, a bi® da, tsi ga, 23. Wa-zhi" gi-tha bi ga no®-zhi" da, a bi® da, tsi ga. 24. He’-dsi xtsi a’, a bi? da, tsi ga, Wa’-zhi"-ga wa-tha-xthi thi"-ge thi-kshe no" a’, a bi" da, tsi ga, Wa’-zhi" o°-gi-the ta bi a-tha’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, Ho®’-ba i-ta-xe tho® dsi a’, a bi" da, tsi ga, Thu-e’xtsi wa-ko"-tha the do" a’, a bi" da, tsi ga, . O’-cu u-gtho" xtsi ge dsi a’, a bi" da, tsi ga, . Ciu’-ka to®-ga thit-kshe no" a’, a bi® da, tsi ga, . He’-dsi xtsi a’, a bi? da, tsi ga, . Hit’ ga-mo*-thi" kshe ga-xe a’, a bi" da, tsi ga, 34. He’-dsi xtsi a’, a bi" da, tsi ga, 35. Hu’ wa-to-i" tsi-gthe thit a’ a bi" da, tsi ga, 36. Tsi’-ga-xa wa-tse a-tha bi do™ shki a’, a bi da, tsi ga, 37. Ga’-xto™ mo®-thi" ta bi® da’, a bi" da, tsi ga, 38. No®’-be-hi wi-ta’, a bi" da, tsi ga, 39. No®’-be-hi gi-the mo®-thi" bi do" a’, a bi® da, tsi ga, 40. Mi’ hi-e ge ta’, a bi" da, tsi ga, 41. No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi" ta bit da’, a bi da, tsi ga, 42. He’-dsi xtsi a’, a bi" da, tsi ga, 43. Wa’-zhi® gi-tha bi ga no®-zhi" da’, a bi" da, tsi ga. NS mynwpny oe ww i) WwW oO ww bo 884 THE OSAGE TRIBE. [BTH. ANN.,39 44. I’-to™ to™-ga thit-kshe no® a’, a bi? da, tsi ga, 45. Ho®’-ba i-ta-xe tho-dsi a’, a bi" da, tsi ga, 46. Thu-e’ xtsi wa-ko"-tha the do" a’, a bi" da, tsi ga, 47. O'-cu u-gtho" xtsi ge dsi a’, a bi" da, tsi ga, 48. Mi’-ka do-ga thit-kshe no" a’, a bi" da, tsi ga, 49. He’-dsi xtsi a’, a bi" da, tsi ga, 50. Bi’-shu-ka i-he-the kshe a’, a bi® da, tsi ga, 51. He’-dsi xtsi wa-tse niu ga-xe to" a’, a bi" da, tsi ga, 52. Tsi’-ga-xa wa-tse a-tha bi do" shki a’, a bi" da, tsi ga, 58. Ga’-xto™ mo®-thi® ta bi" da’, a bi" da, tsi ga, 54. No®’-be-hi wi-ta’, a bi® da, tsi ga, 55. No®’-be-hi gi-the mo®-thi® bi do® a’, a bi® da, tsi ga, 56. Mi’ hi-e ge ta’, a bi" da, tsi ga, 57. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta bi" da’, a bit da, tsi ga, 58. He’-dsi xtsi a’, a bi" da, tsi ga, 59. Wa’-zhi® gi-tha bi ga no®-zhi" da’, a bi" da, tsi ga. 60. Wa’-po-ga to®-ga thi"-kshe no™ a’, a bi" da, tsi ga, 61. E’ shki wa-zhi® o®-gi-the ta bi a-tha’, a bi® da, tsi ga, 62. Wa’-zhi® gi-tha bi a’, a bi® da, tsi ga, 63. He’-dsi xtsi a’, a bi® da, tsi ga, 64. Ho*’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga, 65. Thu-e’ xtsi wa-ko"-tha the do® a’, a bi® da, tsi ga, 66. Ga’-xa zhi®-ga ¢e-gtha-gtha xtsi ge dsi a’, a bi" da, tsi ga, 67. Mi’-ka tse-he-xo-dse e-de a’, a bi" da, tsi ga, 68. He’-dsi xtsi bi-shu-ka i-he-the kshe a’, a bi" da, tsi ga, 69. He’-dsi xtsi hu wa-to®-1" tsi-gthe thi® a’, a bi" da, tsi ga, 70. Tsi’-ga-xa wa-tse a-tha bi do™ shki a’, a bi" da, tsi ga, 71. Ga’-xto" mo®-thi® ta i tsi"-da’, a bi" da, tsi ga, 72. He’-dsi xtsi a’, a bi" da, tsi ga, 73. No®’-be-hi wi-ta’, a bi® da, tsi ga, 74. No®’-be-hi the mo-thi® bi do™ a’, a bi da, tsi ga, 75. Mi’ hi-e ge ta’, a bi" da, tsi ga, 76. No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, 7. He’-dsi xtsi a’, a bi® da, tsi ga, 78. Wa-zhi® gi-tha bi ga no®-zhi" da, a bi" da, tsi ga. Ho*-se’-cu W1’-cI-k. (Free translation, p. 63; literal translation, p. 525.) 1. He’-dsi xtsi a’, a bi® da, tsi ga, 2. Ke’ ¢it-dse ga-tse pe-tho"-ba thi-kshe a’, a bi" da, tsi ga, 3. Ga’ cu-e o®-ki-the o®-mo?-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a‘ a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 385 . Cu’-e o®-ki-the o"-mo®-thi" bi do® shki a’, a bi" da, tsi ga, . Mi’ hi-e ge ta’, a bi" da, tsi ga, . Xa/-dse gi-¢ta’-ge o"-ki-the o"-mo*-thi" ta bi" da’, a bi® da, tsi ga. - Da’-do" ho®-be-ko" the mo-thi" ta ba do" a’, a bi" da, tsi ga, . We’-ts’a ni-dse-wa-the kshe no" a’, a bi" da, tsi ga, . . Ga’ ho?-be-ko® the mo"-thi" bi a’, a bi" da, tsi ga, Ho*’-be-ko® the mo®-thi® bi do shki a’, a bi" da, tsi ga, . Xa/-dse e-shki do" a’, a bi" da, tsi ga, . Ho®’-be-ko® gi-ba-xa zhi ki-the mo®-thi™ ta bi a’, wi-co"-ga, e’-ki-a bi a, a bi" da, tsi ga. . Da’-do® mo®-hi" gi-the mo"-thi" ta ba do" a’, a bi" da, tsi ga, . Wa’-dsu-ta shi®-to-zhi"-ga kshe no" a’, a bi" da, tsi ga, . He’ i-shdo-ge tse a’, a bi® da, tsi ga, Ga’ mo?-hi® gi-the mo®-thi® bi a’, a bi" da, tsi ga, - Mo®’-hi® gi-the mo®-thi" bi do" shki a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Mo®-hi"’ gi-pa-hi ki-the mo®-thi® ta bi a’, wi-con-ga, e’-ki-a bi a’, a bi? da, tsi ga. . Da’-do® wa-ba-to-be mo®-thi" ta ba do” a’, a bi" da, tsi ga, . Mi’ hie ge ta’, a bi" da, tsi ga, . Ni’-ka wa-k’o" 0-tha’-ha kshe no" a’, a bi" da, tsi ga, . Ga’ wa-ba-to-be mo®-thi® bi a’, a bi da, tsi ga, . Wa’-ba-to-be mo®-thi" bi do" shki a’, a bi® da, tsi ga, . Wa’-ba-to-be gi-o-ts’e-ga ki-the mo*-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi da, tsi ga. . He’-dsi xtsi a’, a bi" da, tsi ga, . Ke ci®-dse ga-tse sha-pe thit-kshe a, a bi" da, tsi ga, . Ga’ cu-e o®-ki-the o"-mo"-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga, . Cu’-e o®-ki-the o?-mo®-thi® bi do® shki a’, a bi" da, tsi ga, . Mi’ hi-e ge ta’, a bi" da, tsi ga, . Xa/-dse gi-¢ta-ge o"-ki-the o"-mo?-thi" ta bi da’, a bi® da, tsi ga. 2. Da’-do™ ho®-be-ko" the mo®-thi" ta ba do® a’, a bi" da, tsi ga, . We’-ts’a ni-dse-wa-the kshe no" a 4. Ga’ ho®-be-ko" the mo®-thi® bi a’, a bit da, tsi ga, . Ho®’-be-ko" the mo™-thi® bi do® shki a’, a bi" da, tsi ga, . Xa’-dse e-shki do" a’, a bit da, tsi ga, . Ho®’-be-ko" gi-ba-xa zhi ki-the mo*-thi® ta bi a’, wi-¢o"-ga, ; ; : , a bi? da, tsi ga, e’-ki-a bi a, a bi® da, tsi ga. 3594°—25+——25 386 THE OSAGE TRIBE. [BTH, ANN. 39 38. Da’-do® mo®-hi® gi-the mo®-thi® ta ba do® a’, a bi® da, tsi ga, 39. Wa’-dsu-ta shi®-to-zhi"-ga kshe no® a’, a bi® da, tsi ga, 40. He’ i-shdo-ge tse a’, a bi" da, tsi ga, 41. Ga’ mo®-hi® gi-the mo®-thi® bi a’, a bit da, tsi ga, 42. Mo®’-hi® gi-the mo®-thi® bi do" shki a’, a bi® da, tsi ga, 43. Mi’ hi-e ge ta’, a bi® da, tsi ga, 44. Mo®’-hi® gi-pa-hi ki-the mo®-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi da, tsi ga. 45. He’-dsi xtsi a’, a bi" da, tsi ga, 46. Da’-do® wa-ba-to-be mo®-thi® ta ba do" a’, a bi" da, tsi ga, 47. Mi’ hi-e ge ta’, a bi" da, tsi ga, 48. Wa’-k’o wo" we-da-the do" a’, a bi" da, tsi ga, 49. Ga’ wa-ba-to-be mo®-thi" bi a’, a bi® da, tsi ga, 50. Wa’-ba-to-be mo®-thi® bi do® shki a’, a bi" da, tsi ga, 51. Wa’-ba-to-be gi-o-ts’e-ga ki-the mo®-thi" ta bi a’, wi-¢o®-ga, e’-ki-a bi a’, a bi" da, tsi ga. 52. Da’-do® wa-ba-xtho-ge mo?-thi® ta ba do" a’, a bi® da, tsi ga, 53. Mi’ hi-e ge ta’, a bi" da, tsi ga, 54. Shit’-to ho btho-xe do" a’, a bi" da, tsi ga, 55. Ga’ wa-ba-xtho-ge mo®-thi" bi a’, a bi" da, tsi ga, 56. Wa/-ba-xtho-ge mo®-thi® bi do™ shki a’, a bi® da, tsi ga, 57. Wa’-ba-xtho-ge gi-o-ts’e-ga o"-ki-the o™-mo®-thi® ta bi a’, wi-co"-ga, e-ki-a bi a’, a bi" da, tsi ga. 58. Da’-do" wa-ba-xtho-ge mo*-thi® ta ba do® a’, a bi™ da, tsi ga, 59. Shi/-mi ho-btho®-xe do" a’, a bi® da, tsi ga, 60. Ga’ wa-ba-xtho-ge mo®-thi® bi a’, a bi" da, tsi ga, 61. Wa/-ba-xtho-ge mo"-thi" bi do™ shki a’, a bi" da, tsi ga, 62. Wa’-ba-xtho-ge gi-o-ts’e-ga o"-ki-the o™-mo?-thi™ ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga. 63. He’-dsi xtsi a’, a bi" da, tsi ga, 64. Da’-do" wa-ba-xtho-ge mo®-thi® ta ba do" a’, a bi" da, tsi ga, 65. Ni’-ka wa-k’o" o-tha’-ha kshe no® a’, a bi" da, tsi ga, 66. Ga’ wa-ba-xtho-ge mo®-thi® bi a’, a bi" da, tsi ga, 67. Wa’-ba-xtho-ge mo®-thi® bi do™ shki a’, a bi® da, tsi ga, 68. Wa’-ba-xtho-ge gi-o-ts’e-ga_ o"-ki-the o"-mo"-thi" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga. 69. Da’-do" wa-ba-xtho-ge mo®-thi" ta ba do" a’, a bit da, tsi ga, 70. Wa’-k’o wo" we-da-the do” a’, a bi" da, tsi ga, 71. Ga’ wa-ba-xtho-ge mo®-thi® bi a’, a bi" da, tsi ga, 72. Wa/-ba-xtho-ge mo?-thi® bi do™ shki a’, a bi" da, tsi ga, 73. Wa’-ba-xtho-ge gi-o-ts’e-ga_ o®-ki-the o™-mo"-thi™ ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi da, tsi ga. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 387 2 a fo PIN Ka’-no% Wa-ruo®. (Free translation, p. 70; literal translation, p. 527.) 1 ° Mo>-thi®-ka gi a bi the, Mo»-thi"-ka gi a bi the he the, he the, Tse-xo-be e-go® e-wo" thi" a-do, Wi-tsi-go gi a bi the he the, Mo?-thi»-ka gi a bi the he the. WI’-GI-E. Ha’! tse-xo-be e-go0" e-de a’, a bi™ da, tsi ga, Zhit’-ga zhu-i-ga tha bi thi®-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga, He’-dsi xtsi a’, bi® da, tsi ga, Zhi®’-ga zhu-i-ga o"-tha ba tho®-ta mi®-kshe 1 da’, a bi" da, tsi ga, Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga, Wa/’-ko®-da o®-ki-tha-zha-ta bi a-thir-he 1" da’, a bi da, tsi ga, Zhit’-ga zhu-i-ga o™-tha bi do" a’, a bi® da, tsi ga, Wa’-ko?-da a-ki-tha-zha-ta bi ki-the mo-thi" ta bi a, zhi"-ga’, a bi® da, tsi ga, 2. Mo®-thi*-ka gi a bi the, Mo»-thi*-ka gi a bi the he the, he the, Ho-bthi"-sha-be e-go™ e-wo" thi” a-do, Wi-tsi-go gi a bi the he the, Mo?-thi*-ka gi a bi the he the. WI’-GI-E. Ha’! ho®-bthi®-sha-be e-go" e-de a’, a bi" da, tsi ga, . Zhit’-ga zhu-i-ga tha bi thit-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi" da, tsi ga, . He’-dsi xtsi a’, a bi® da, tsi ga, . Zhit’-ga zhu-i-ga tha bi thit-ge e-she do" a’, a bi da, tsi ga, . Zhir’-ga zhu-i-ga o-tha ba tho? ta mi"-kshe i" da’, a bi"-da, tsi ga, . Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga, . Wa’-ko®-da o®-ki-tha-zha-ta bi a-thim he i" da’, a bi" da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . Wa’-ko"-da a-ki-tha-zha ta bi ki-the mo®-thim ta bi a’, zhi"-ga’, a bi? da, tsi ga. 3. Mo»-thi®-ka gi a bi the, Mo»-thi"-ka gi a bi the he the, he the, Ta-biu-¢ka e-go" e-wo" thi a do®, Wi-tsi-go gi a bi the he the, Mo?-thi*®-ka gi a bi the he the. 388 THE OSAGE TRIBE, [ETH. ANN. 39 WI’-GI-E. 18. Ha’! ta-biu-cka e-go" e-de a’, a bi" da, tsi ga, 19. Zhi"’-ga zhu-i-ga tha bi thi"-ge a-tha, wi-tsi-go e’, e-gi-a bi a’, a bi? da, tsi ga, 20. He’-dsi xtsi.a’, a bi" da, tsi ga, 21. Zhit’-ga zhu-i-ga tha bi thit-ge e-she do” a’, a bi da, tsi ga, 22. Zhit’-ga zhu-i-ga o"-tha ba tho” ta mi"-kshe i* da’, a bi" da, tsi ga, 23. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga, 24. Wa/’-ko"-da o®-ki-tha-zha-ta bi a-thi™ he i" da’, a bi® da, tsi ga, 25. Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, 26. Wa/’-ko"-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bi a, zhi®-ga’, a bi® da, tsi ga. 4, Mo?-thi-ka gi a bi the, Mo?-thi*-ka gi a bi the he the, he the, Ki-¢da e-de e-wo® thi" a-do®, Wi-tsi-go gi a bi the he the, Mo»-this-ka gi a bi the he the. Wwi'-GI-E. 27. Ha’! ki-eda e-de a’, a bi" da, tsi ga, 28. Zhi"’-ga zhu-i-ga tha bi thit-ge a-tha, wi-tsi-go e e-gi-a bia’, a bit da, tsi ga, 29. He’-dsi xtsi a’, a bi® da, tsi ga, 30. Zhit’/-ga zhu-i-ga tha bi thi-ge e-she do” a’, a bi" da, tsi ga, 31. Zhi"’-ga zhu-i-ga o"-tha ba tho" ta mi®-kshe i" da’, a bi" da, tsi ga, 32. Ni’ a-ki-tha-zha-ta ga kshe a’, a bi" da, tsi ga, 33. Wa/-ko®-da o®-ki-tha-zha-ta bi a-thit he 1" da’, a bi" da, tsi ga, 34. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 35. Wa’-ko"-da a-ki-tha-zha-ta bi ki-the mo®-thi" ta bi a’, zhi®-ga, a bi" da, tsi ga. Ki’/-no® Wv-cr-n. (Free translation, p. 74; literal translation, p. 529.) Da/-do® ki-no® gi-the mo®-thi® ta ba do" a’, a bit da, tsi ga, Wa’-ko"-da ho"-ba do® thit-kshe a’, a bi® da, tsi ga, Ga’ ki-no® gi-the mo®-thi® bi a’, a bi" da, tsi ga, Wa’-ko®-da tse-ga xtsi u-ga-zhu-dse hi no" no" a’, a bi® da, tsi ga, Ga’ ki-no® gi-the mo®-thi® bi a’, a bi" da, tsi ga, Ki’-no® gi-the mo-thi" bi do® a’, a bi" da, tsi ga, Ki/-no® i-ts’a thit-ge ki-the mo®-thi® ta bi a’, zhi®-ga’, a bi" da, tsi ga. . or WN ne 8. Da’-do® wa-gthe gi-the mo®-thi® ta ba do" a’, a bi" da, tsi ga, 9. Wa’-ko"-da tse-ga xtsi e-tho"-be hi no® no" a’, a bi" da, tsi ga, 10. I’-sdu-ga dsi a’, a bi" da, tsi ga, LA FLESCHD] RITE OF VIGIL—OSAGE LANGUAGE. 389 1 12. 13. 14. 15. 16. 7 18. 19. 20. . I’-ts’a thi®-ge mo®-thi" ta bi a’, zhi"-ga’, a bi" da, tsi ga. Wa’-gthe to® e-go™ to™ no" a’, a bi® da, tsi ga, Ga’ wa-gthe gi-tha bi a’, a bi" da, tsi ga, Wa’-gthe gi-the mo"-thi" bi do” a’, a bi" da, tsi ga, Wa’-gthe gi-sho"-tha zhi ki-the mo*-thi" ta i tsi" da’, a bi® da, tsi ga. Da’-do™ wa-no®-p’i" to® kshi-the mot-thi® ta ba do" a’, a bi" da, tsi ga, Tsiu’-ge thi"-kshe no" a’, a bi® da, tsi ga, Ga’ no®-p’1" kshi-the a-ka’, a bi" da, tsi ga, Wa’-ko®-da ho"-ba do? thit-kshe a’, a bi" da, tsi ga, I’-bi-co"-dse xtsi a’, a bi" da, tsi ga, No*’-p’ kshi-the a-ka’, a bi® da, tsi ga, . He’-dsi xtsi a’, a bi" da, tsi ga, . Da’-do® a-ko"-ta kshi-the mo®-thi® ta ba do" a’, a bi da, tsi ga, . Da’-gthe a-ko®-ta e-shno" bi no" a’, a bi" da, ¢si ga, . A’-ko"-ta kshi-the a-ka’, a bi" da, tsi ga, . Da’-gthe a-ko"-ta wi" e-cka’, a bi" da, tsi ga, . E’-wa-ka zhi a-ka’, a bi" da, tsi ga, . Wa’-no"-xe e-de a’, a bi" da, tsi ga, . A’-ko®-ta kshi-the a-ka’, a bi" da, tsi ga. . He’-dsi xtsi a’, a bi" da, tsi ga, . Da’-do® pi-tha to" kshi-the ta ba do® a’, a bi" da, tsi ga, 32. . Pi’-tha to® kshi-tha bi a’, a bi" da, tsi ga, . Da’-gthe e-de e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga, . Wa’-no"-xe e-de pi-tha to" kshi-tha bi a’, a bi" da, tsi ga. Da’-gthe e-de a’, a bi" da, tsi ga, . He’-dsi xtsi a’, a bi" da, tsi ga, - Da’-do" hor-be to” kshi-the ta ba do a’, a bi" da, tsi ga . Da’-gthe wi" a’, a bi" da, tsi ga, . Ho®’-be to" kshi-tha bi a’, a bi" da, tsi ga, . Da’-gthe wi" e-c¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga, . Wa’-no®-xe a’, a bi" da, tsi ga, . Ho®-be to® kshi-tha bi a, a bi" da, tsi ga. No®-zu18’ Wa-ruo®, (Free translation, p. 76; literal translation, p. 530.) ile Ha, Sho-ka a-no®-zhi" tse the, Ha, Sho-ka a-no®-zhi® tse the, A-no®-zhi® tse-the, Ha, Sho-ka a-no®-zhi® tse-the, Ha, Sho-ka a-no®-zhi* tse the. 390 So) GaSe St i 16. 18. THE OSAGE TRIBE. [ETH. ANN. 39 2. Ha, Sho-ka a-mo®-thi* tse the, Ha, Sho-ka a-mo®-thi" tse the, A-mo?-thi® tse the, Ha, Sho-ka a-mo®-thi" tse the, Ha, Sho-ka a-mo®-thi® tse the. Tst Ta’-pe Wa-tTuHo*. (Free translation, p. 80; literal translation, p. 531.) Tsi wit e-dsi tse do" dsi the hit da a, Tsi wi" e-dsi tse do” dsi the hi" da a, Tsi wit e-dsi tse do" dsi the hi" da, Dsi the hi" da a, Ho*-ga tsi wi" e-dsi a-ka do" dsi the hi" daa, Tsi wi" e-dsi a-ka do" dsi the hit da a, Tsi wit e-dsi a-ka do® dsi the hit da. Wa’-CI-THU-CE W1'-GI-E. (Free translation, p. 81; literal translation, p. 531.) Da’-do" wa-ci-thu-ce mo?-thi" ta ba do" a’, a bi® da, tsi ga, Mi hi-e ge ta’, a bi® da, tsi ga, Ni u’-ga-xthi wi? a’, a bi" da, tsi ga, Ga’ a-ci-thu-ce mo"-thi bi a’, a bit da, tsi ga, Ni u’-ga-xthi wi" e-cka e-wa-ka ba zhi a’, a bi" da, tsi ga, Tsi’ zhi"-ga wi" a’, a bi da, tsi ga, Ga’ a-ci-thu-ce mo®-thi® bi a’, a bi" da, tsi ga, A’-ci-thu-ce mo®-thi® bi do" a’, a bi® da, tsi ga, A’-ci-thu-ce gi-o-ts’e-ga ki-the mo®-thi" ta i tsi da’, a bi" da, tsi ga. . A’-ci-thu-ce mo®-thi" bi do® a’, a bi® da, tsi ga, . Wa-xo-be zhi®-ga ha-gtha-thi® e-dsi ba she tse. (Song repeated.) . Da’-do® wa-ci-thu-ce mo®-thi" ta ba do" a’, a bi® da, tsi ga, . Mi’ hi-e ge ta’, a bi da, tsi ga, . Niu’-ga-xthi tho®-ba wa-¢i-thu-ce mo®-thi" bi a’, a bi da, tsi ga, Ni u’-ga-xthi tho"-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga, Tsi’ zhit-ga tho"-ba wa-¢i-thu-ce mo"-thi® bi a’, a bi® da, tsi ga, . Wa’-ci-thu-ce mo"-thi® bi do® a’, a bi® da, tsi ga, Wa’-ci-thu-ce gi-o-ts’e-ga ki-the mo®-thi" ta bi a’, zhi™-ga’, a bi" da, tsi ga, . Wa’-ci-thu-ce mo®-thi" bi do® a’, a bi® da, tsi ga, . Wa’-xo-be zhi®-ga ha-gtha-thi" e-dsi ba she tse. t=} to} LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 391 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. Cao a 13. 14. (Song repeated.) Da’-do" wa-¢i-thu-ce mo®-thi® ta ba do" a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Ni u’-ga-xthi tha-bthi® a’, a bi" da, tsi ga, Ga’ wa-ci-thu-¢e mo?-thi® bi a’, a bi® da, tsi ga, Ni u’-ga-xthi tha-bthi" e-cka e-wa-ka ba zhi a’, a bi" da, tsi ga, Tsi’ zhit-ga tha-bthi® wa-¢i-thu-ce mo®-thi® bi a’, a bi da, tsi ga, Wa’-ci-thu-ce mo®-thi" bi do" a’, a bi" da, tsi ga, Wa’-ci-thu-¢e gi-o-ts’e-ga ki-the mo*-thi® ta bi a’, zhit-ga’, a bi? da, tsi ga, Wa’-ci-thu-¢e mo®-thi" bi do" a’, a bi" da, tsi ga, Wa-xo-be zhi®-ga ha-gtha-thi" e-dsi ba she tse. , (Song repeated.) Da’-do® wa-ci-thu-ge mo®-thi" ta ba do" a’, a bi® da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Ni u’-ga-xthi do-ba a-¢i-thu-¢e mo®-thi® bi a’, a bi" da, tsi ga, Ni u’-ga-xthi do-ba e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga, Tsi’ zhi®-ga do-ba wa-¢i-thu-ge mo®-thi" bi a’, a bi" da, tsi ga, Wa’-ci-thu-¢e mo®-thi" bi do” a’, a bi" da, tsi ga, Wa’-ci-thu-ce gi-o-ts’e-ga ki-the mo*-thi" ta bi a’, zhi"-ga, a bi" da, tsi ga, Wa’-ci-thu-ce mo®-thi® bi do" a’, a bi" da, tsi ga, Wa-xo-be zhi"-ga ha-gtha-thi® e-dsi i ba she tse. Wa’-NO*-SHKI-GE W1’-GI-E. (Free translation, p. 84; literal translation, p. 532.) Da’-do™ wa-no®-sdu-dse o®-mo®-thi® ta ba do" a’, a bi™ da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Shi®’-to ho btho™-xe do" a’, a bi" da, tsi ga, Ga’ wa-no®-sdu-dse ma®-thi® bi a’, a bi® da, tsi ga, Wa’-no"-sdu-dse mo?-thi" bi do® shki a’, a bi® da, tsi ga, Wa’-no®-sdu-dse gi-wa-ts’e-ga o"-ki-the o"-mo®-thi" ta bi a’, wi-co"-ga, e-ki-a bi a, a bit da, tsi ga. Da’-do™ wa-no®-sdu-dse ga no™ shki a, hi" a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Shi’-mi ho btho"-xe do" a’, a bi® da, tsi ga, Ga’ wa-no®-sdu-dse mo®-thi® bi a’, a bi® da, tsi ga, . Wa’-no®-sdu-dse mo®-thi® bi do™ shki a’, a bi® da, tsi za, . Wa’-no®-sdu-dse gi-wa-ts’e-ga o®-ki-the o®-mo"-thi® ta bi a’, wi-co"-ga, e’-ki-a bi a, a bi" da, tsi ga, Da’-do® wa-no®-sdu-dse ga no" shki a, hi® a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, 392 15. 16. 17. 18. 19: 20. 21. 22. 23. 24. THE OSAGE TRIBE, Ni’-ka wa-k’o" u-tha-ha kshe no® a’, a bi" da, tsi ga, Ga’ wa-no?-sdu-dse mo®-thi® bi a’, a bi" da, tsi ga, Wa’-no"-sdu-dse mo®-thi" bi do® shki a’, a bi" da, tsi ga, Wa’-no"-sdu-dse gi-wa-ts’e-ga o®-ki-the o®-mo?-thi® ta bi wi-¢o"-ga, e’-ki-a, bi a, a bi" da, tsi ga. Da’-do" wa-no®-sdu-dse ga no" shki a, hi" a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi® da, tsi ga, Wa’-k’o wo" we-da-the do" a’, a bi da, tsi ga, Ga’ wa-no®-sdu-dse mo®-thi® bi a’, a bi" da, tsi ga, Wa’-no®-sdu-dse mo"-thi" bi do® shki a’, a bi" da, tsi ga, Wa/’-no*-shki-ge gi-wa-ts’e-ga o®-ki-the o™-mo®-thi" ta bi wi-¢o"-ga, e-ki-a, bia’, a bi" da, tsi ga. Wa-k’0¥’-c1-HA Op-sHE WaA-THOY, (Free translation, p. 86; literal translation, p. 533.) 16 Tsi u-ho»-ge dsi a-tsi-e tho, Tsi u-ho®-ge dsi a-tsi-e tho, Tsi u-ho-ga dsi a-tsi-e tho. 2. Tsi u-sda ge dsi a-tsi-e tho. (Repeated three times.) 3. O-shko® bi ge a-tsi-e tho. (Repeated three times.) 4. Tsi-da-ce dsi a-tsi-e tho. (Repeated three times.) 5. Tsi-zhe-be dsi a-tsi-e tho. (Repeated three times.) 6: Co-ho® ge dsi a-tsi-e tho. (Repeated three times.) ie Bo-bthi ge dsi a-tsi-e tho. (Repeated three times.) 8. Thi u-ba-he dsi a-tsi-e tho. (Repeated three times.) [BTH, ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 9: O-ko®-cka dsi a-tsi-e tho. (Repeated three times.) 10. O-zhe-tsi a-dsi a-tsi-e tho. (Repeated three times.) 11. Tsi-ho-ko® dsi a-tsi-e tho. (Repeated three times.) 12. Ho»-ba ge dsi a-tsi-e tho. (Repeated three times.) Wa-xo’-BE Ga-xt Wa-THOY, (Free translation, p. 90; literal translation, p. 534.) al Wa-¢a-thi-ko we he, ki-ta ha-we he, Wa-¢a-thi-ko we, wa-¢a-thi-ko we he, Ki-ta ha-we he, gi u-wi-hi i da, Wa-ca-thi-ko we he, ki-ta ha-we he. 2. Ki-ta ha-we he, hi ¢a-thi-ko we. 3. Kj-ta ha-we he, zhu ¢a-thi-ko we. 4. Ki-ta ha-we he, a ¢a-thi-ko we. 5. Ki-ta ha-we he, pa ¢a-thi-ko we. 6. Ki-ta ha-we he, i ¢a-thi-ko we. Ku-rut’-ro’ Wa-ruo®,. (Free translation, p. 91; literal translation, p. 534.) A he ci-ko®-da ha he, a he he, Ci-ko®-da ha ha we, A he gi-ko®-da ha ha we, A he ki-thi-to" tse he, a he he, Ci-ko*-da ha ha we, A he gi-ko®-da ha ha we. (Sung four times.) 393 894 THE OSAGE TRIBE. [BTH. ANN. 39 Six stanzas are given to this song when sung during a war expe- dition, the fourth line of each stanza being modified as follows: il A he gi-a thi-ko ga-xa e he he. f 2: A he hi thi-ko ga-xa e he he. 3. A he zhu thi-ko ga-xa e he he. 4. A he a thi-ko ga-xa e he he. 5. A he pa thi-ko ga-xa e he he. 6. A he i thi-ko ga-xa e he he. Sone 3. (Free translation, p. 94; literal translation, p. 534.) 1. Thi-to" mo®-ki sho the-tho wa ha, Thi-to” mo"-ki sho the-tho wa ha, dse he, Thi-to® mo®-ki sho the-tho wa ha, Thi-to" mo2-ki sho the-tho wa ha. 2. Thu-shke mo*-ki sho the-tho wa ha, Thu-shke mo®-ki sho the-tho wa ha dse he, Thu-shke mo®-ki sho the-tho wa ha, Thu-shke mo®-ki sho the-tho wa ha. 3. Gtha-tha mo*-ki sho the-tho wa ha, Gtha-tha mo®-ki sho the-tho wa ha dse he, Gtha-tha mo®-ki sho the-tho wa ha, Gtha-tha mo®-ki sho the-tho wa ha. 4. Ga-wa mo*-ki sho the-tho wa ha, Ga-wa mo®-ki sho the-tho wa ha dse he, Ga-wa mo?-ki sho the-tho wa ha, Ga-wa mo?-ki sho the-tho wa ha. LA FLDSCHD] RITE OF VIGIL—OSAGE LANGUAGE, 5. Tsi-the mo®-ki sho the-tho wa ha, Tsi-the mo®-ki sho the-tho wa ha dse he, Tsi-the mo®-ki sho the-tho wa ha, Tsi-the mo®-ki sho the-tho wa ha. Sone 4. (Free translation, p. 95; literal translation, p. 534.) 1. Thi-to® mo*-ki sho ho tsi-the ta ko" tha, - Thi-to® mo®-ki sho ho tsi-the ta ko" tha ha, Kia ha wa ha tsi-the ta ko" tha, Kia ha wa ha tsi-the ta ko" tha ha, Thi-to" mo*-ki sho ho tsi-the ta ko" tha, Thi-to" mo"-ki sho ho tsi-the ta ko" tha. 2. Thu-shke mo*-ki sho ho tsi-the ta ko" tha, Thu-shke mo®-ki sho ho tsi-the ta ko tha ha, Kia ha wa ha tsi-the ta ko" tha, Kia ha wa ha tsi-the ta ko® tha ha, Thu-shke mo»-ki sho ho tsi-the ta ko" tha, Thu-shke mo"-ki sho ho tsi-the ta ko" tha. 3) Gtha-tha mo®-ki sho ho tsi-the ta ko" tha, Gtha-tha mo*-ki sho ho tsi-the ta ko" tha ha, Kia ha wa ha tsi-the ta ko" tha, Ikia ha wa ha tsi-the ta ko" tha ha, Gtha-tha mo*-ki sho ho tsi-the ta ko® tha, Gtha-tha mo®-ki sho ho tsi-the ta ko" tha. 4. Ga-wa mo?-ki sho ho tsi-the ta ko" tha, Ga-wa mo?-ki sho ho tsi-the ta ko" tha ha, Kia ha wa ha tsi-the ta ko" tha, Kia ha wa ha tsi-the ta ko" tha ha, Ga-wa mo®-ki sho ho tsi-the ta ko" tha, Ga-wa mo?-ki sho ho tsi-the ta ko® tha. 5. Tsi-the mo®-ki sho ho tsi-the ta ko" tha, Tsi-the mo»-ki sho ho tsi-the ta ko" tha ha, Kia ha wa ha tsi-the ta ko" tha, Kia ha wa ha tsi-the ta ko" tha ha, Tsi-the mo*-ki sho ho tsi-the ta ko® tha, Tsi-the mo®-ki sho ho tsi-the ta ko" tha. 395 396 THE OSAGE TRIBE, Sone 5. (Free translation, p. 97; literal translation, p. 535.) ult Ni-ka e tho sho" ni da, ha-we, Ni-ka e tho sho" ni da, ha-we, Ni-ka e tho sho" ni da, ha-we, Ni-ka wa ha ko®-ha tha-tsi it da, ha-we, Ni-ka e tho wi hi" da da, Ki-no® tho-to® tha, tho-to® a, Ki-no® tho-to® tha, tho-to® a ha, Ki-no® tho wi hi® da da. (Sung four times.) Sone 6. (Free translation, p. 99; literal translation, p. 535.) Le Tsi-go tsi he ko i tha-no®-te, Tsi-go tsi he ko i tha-no®-te, Tsi-go tsi he ko i tha-no»-te, Ba-xo" tse he ko i tha-no"-te, Tsi-go tsi he ko i tha-no"-te, Tsi-go tsi he ko i tha-no®-te. 2. Tsi-go tsi he ko i tha-no»-te, Tsi-go tsi he ko i tha-no?-te, Tsi-go tsi he ko i tha-no®-te, Tho-to® te he ko i tha-no"-te, Tsi-go tsi he ko i tha-no»-te, Tsi-go tsi he ko i tha-no®-te. 3. Tsi-go tsi he ko i tha-no®-te, Tsi-go tsi he ko i tha-no®-te, Tsi-go tsi he ko i tha-no*-te, Ba-xo® tse he ko i tha-no®-te, Tsi-go tsi he ko i tha-no®-te, Tsi-go tsi he ko i tha-no-te. 4. Tsi-go tsi he ko i tha-no®-te, Tsi-go tsi he ko i tha-no™-te, Tsi-go tsi he ko i tha-no-te, Tho-to® te he ko i tha-no"-te, Tsi-go tsi he ko i tha-no"-te, Tsi-go tsi he ko i tha-no?-te. [BTH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 397 Sone 7. (Free translation, p. 102; literal translation, p. 535.) ale Tsi-go tha, tsi-go tha-tsi-e, Ta-ko it da, ha-we, ha-we he, Ci no® tha, ¢i no® tha-tsi-e, Ta-ko i da ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i» da, ha-we, ha-we he. 2. Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i= da, ha-we, ha-we he, Hi no® tha, hi no" tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i® da, ha-we, ha-we he. 3. Tsi-go tha, tsi-go tha-tsi-e, Ta-ko it da, ha-we, ha-we he, Zhu-no® tha, zhu no® tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i" da, ha-we, ha-we he. 4. Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he, A no® tha, a no® tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko it da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i" da, ha-we, ha-we he. 5. Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he, Pa-no® tha, pa no® tha-tsi-e, Ta-ko i" da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i" da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he. 398 THE OSAGE TRIBE, 6. Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he, I no® tha, i no® tha-tsi-e, Ta-ko i da ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko it da, ha-we, ha-we he, Tsi-go tha, tsi-go tha-tsi-e, Ta-ko i da, ha-we, ha-we he. Sone 8. (Free translation, p. 103; literal translation, p. 536.) 1. Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Ci no® tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho™ ni da we, Tsi-go tha-tsi-e sho ni da we, Tsi-go tha-tsi-e sho" ni da we. 2. Tsi-go tha-tsi-e sho® ni da we, Tsi-go tha-tsi-e sho™ ni da we, Hi no® tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho® ni da we, Tsi-go tha-tsi-e sho" ni da we. 3. Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho™ ni da we, Zhu no® tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, 4, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, A no® tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we. 5. Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho™ ni da we, Pa no® tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho” ni da we, Tsi-go tha-tsi-e sho" ni da we. [mTH. ANN.39 LA FLESCHD] RITE OF VIGIL—OSAGE LANGUAGE. 399 6. Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, I no® tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we, Tsi-go tha-tsi-e sho" ni da we. Wa-no®’-xe Wa-rTHo®. Sone 1. (Freetranslation, p. 104; literal translation, p. 537.) ale, Wa-no*-xe i a-do® a-no®-k’o" mi®-kshe no®, Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe tho ho, Wa-no*-xe tsi-ho-ko® dsi i a-do® a-no®-k’o" mi®-kshe . ? Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe tho, Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe, Wa-no®-xe i a-do"® a-no®-k’o® mi®-kshe. 2. Wa-no"-xe i a-do” a-no®-k’o® mi®-kshe no®, Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe tho ho, Wa-no"-xe tsi-da-ce dsi i a-do™ a-no-k’o" mi®-kshe, Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe tho, Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe, Wa-no®-xe i a-do® a-no®-k’o" mi®-kshe. 3. Wa-no*-xe i a-do® a-no®-k’o® mi®-kshe no2, Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe tho ho, Wa-no»-xe tsiu-ho®-ge dsi i a-do® a-no®-k’o" mi®-kshe, Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe tho, Wa-no®-xe i a-do" a-no®-k’o" mi®-kshe, Wa-no"-xe i a-do® a-no®-k’o® mi®-kshe. 4. Wa-no*-xe i a-do" a-no®-k’o® mi®-kshe no®, Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe tho ho, Wa-no"-xe tsi-hiu-gthe dsi i a-do® a-no®-k’o" mi»-kshe, Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe tho, Wa-no"-xe i a-do® a-no®-k’o" mi®-kshe, Wa-no®-xe i a-do® a-no®-k’o® mi®-kshe. 400 THE OSAGE TRIBE. [BTE. ANN. 39 Sone 2. (Free translation, p. 105; literal translation, p. 537.) 1. Wa-no"-xe dsi bthe ta to" he the, E wi-tsi-go bthe ta to" he the, Wa-no-xe dsi bthe ta to" he the, Wi-tsi-go bthe ta to” he the, Wa-no?-xe dsi bthe ta to” he the, Wi-tsi-go bthe ta to" he the. Sone 3. (Free translation, p. 106; literal translation, p. 538.) ile Wa-no"-xe a-tha bi the the, U-zho»-ge a-tha bi the the, U-zho"-ge u-wa-pa thi" he, Wa-no"-xe a-tha bi the, U-zho"-ge u-wa-pa thi" he, Wa-no"-xe a-tha bi the, U-zho*-ge u-wa-pa thi® he. 2. Wa-no*-xe a-tha bi the the, U-zho»-ge a-tha bi the the, U-zho"-ge u-wa-pa thi® he, Wi-tsi-go a-tha bi the, U-zho*-ge u-wa-pa thi" he, Wa-no"-xe a-tha bi the, U-zho®-ge u-wa pa thi” he. No®’-zui’-zHo™ Wa-tTHo®. Sone 1. (Free translation, p. 108; literaltranslation, p. 538.) ale Ha-zho® a-ki-the, ha-zho® a-ki-the tha, Ha-zho® a-ki-the tha ha, ha-zho® a-ki-the, Ha-zho® a-ki-the tha, ha-zho® a-ki-the tha ha, Ha-zho® a-ki-the, ha-zho® a-ki-the tha, Ha-zho® a-ki-the tha ha, ha-zho® a-ki-the, Ha-zho® a-ki-the tha, ha-zho" a-ki-the tha ha, Ha-zho® a-ki-the, ha-zho a-ki-the tha, Ha-zho® a-ki-the tha ha, ha-zho" a-ki-the tha. LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE, 2. Ho?-bthe a-ki-the, ho®-bthe a-ki-the tha, Ho®-bthe a-ki-the tha ha, ho®-bthe a-ki-the, Ho-bthe a-ki-the tha, ho-bthe a-ki-the tha ha, Ho*-bthe a-ki-the, ho»-bthe a-ki-the tha, Ho*-bthe a-ki-the tha ha, ho®-bthe a-ki-the, Ho-bthe a-ki-the tha, ho»-bthe a-ki-the tha ha, Ho»-bthe a-ki-the, ho-bthe a-ki-the tha, Ho»-bthe a-ki-the tha ha, ho®-bthe a-ki-the tha. 3. Ho»-bthe gi the, ho»-bthe gi the tha, Ho>-bthe gi the tha ha, ho»-bthe gi the, Ho»-bthe gi the tha, ho*-bthe gi the tha ha, Ho>-bthe gi the, ho™-bthe gi the tha, Ho»-bthe gi the tha ha, ho=-bthe gi the, Ho*-bthe gi the tha, ho»-bthe gi the tha ha, Ho*-bthe gi the, ho-bthe gi the tha, Ho*-bthe gi the tha ha, ho=-bthe gi the tha. 4. Ho?-bthe go™-ce, ho=-bthe go*-ce tha, Ho-bthe go*-ce in da ha, ho-bthe go"-ce, Ho*-bthe go®-ce i da, ho™-bthe go"-ce in da ha, Ho»-bthe go"-¢e, ho=-bthe go"-ce in da, Ho-bthe go*-ce i da ha, ho»-bthe go"-ce, Ho*-bthe go™-ce i2 da, ho»-bthe go™-ce i= da ha, Ho*-bthe go®-ce i= da, ho™-bthe go™-ce i" da, Ho*-bthe go®-ce i= da ha, ho»-bthe go™-ce i" da. 5. Tsi u-da-ko", no®-be 0®-xo-dse tha, No*-be 0*-xo-dse tha ha, tsi u-da-ko., No*-be o*-xo-dse tha, no®-be 0-xo-dse tha ha, Tsi u-da-ko", no®-be 02-xo-dse tha, No*-be 0»-xo-dse tha ha, tsi u-da-ko, No*-be 0®-xo-dsé tha, no®-be 0-xo-dse tha ha, Tsi u-da-ko", no®-be o*-xo-dse tha, No*-be 0®-xo-dse tha ha, tsi u-da-ko". 6. Tsi u-da-ko®, in-dse o®-ca-be tha, I-dse 0"-ga-be tha ha, tsi u-da-ko2, I=-dse 0®-¢a-be tha, it-dse o-ca-be tha ha, Tsi u-da-ko®, in-dse o2-ga-be tha, I»-dse 0®-ga-be tha ha, tsi u-da-ko, I»-dse 0®-¢a-be tha, i»-dse o*-¢a-be tha ha, Tsi u-da-ko", is-dse o-ca-be tha, I-dse o*-¢a-be tha ha, tsi u-da-ko, 3594°—25;}——26 401 402 THE OSAGE TRIBE, RR Tsi u-da-ko", ga-mo" a-to®-be tha, Ga-mo® a-to®-be tha ha, tsi u-da-ko, Ga-mo® a-to®-be tha, ga-mo" a-to" be tha ha, Tsi u-da-ko", ga-mo® a-to™-be tha, Ga-mo® a-to®-be tha ha, tsi u-da-ko, Ga-mo® a-to®-be tha, ga-mo® a-to®-be tha ha, Tsi u-da-ko", ga-mo" a-to"-be tha, Ga-mo® a-to®-be tha ha, tsi u-da-ko". Sone 2. (Free translation, p. 110; literal translation, p. 539.) il No®-be 02-xo-dse u-wa-ni-ke no" ta-ko i" da ha, No®-be 0®-xo-dse u-wa-ni-ke no® ta-ko i= da ha, E tho wa-da-da e tho wa na, E tho wa-da-da e tho wa na the, No®-be 0®-xo-dse u-wa-ni-ke no® ta-ko i" da ha. 2. No®-be 02-¢a-be u-wa-ni-ke no® ta-ko i= da ha, No*-be 0®-ga-be u-wa-ni-ke no® ta-ko i" da ha, E tho wa-da-da e tho wa na, E tho wa-da-da e tho wa na the, No®-be 02-¢a-be u-wa-ni-ke no® ta-ko i" da ha. 3. I=-dse 0®-xo-dse u-wa-ni-ke no" ta-ko i" da ha, I»-dse 0®-xo-dse u-wa-ni-ke no® ta-ko i" da ha, E tho wa-da-da e tho wa na, E tho wa-da-da e tho wa na the, I»-dse 0®-xo-dse u-wa-ni-ke no” ta-ko i" da ha. 4. Is-dse 0°-ca-be u-wa-ni-ke no® ta-ko it da ha, Ts-dse 02-ca-be u-wa-ni-ke no® ta-ko i= da ha, E tho wa-da-da e tho wa na, E tho wa-da-da e tho wa na the, T=-dse 0®-ca-be u-wa-ni-ke no" ta-ko i" da ha. 5. I»-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i" da ha, I=-dse 02-ho®-ba u-wa-ni-ke no® ta-ko i da ha, E tho wa-da-da e tho wa na, E tho wa-da-da e tho wa na the, I=-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i" da ha. [BTH. ANN. 39 LA BLESCHE] STOOP WY Re © 0O RITE OF VIGIL—OSAGE LANGUAGE, Wa-pa’ Wa-THOY, Sone 1. (Free translation, p. 111; literal translation, p. 540.) Wa da da, wa da da, e tha, Wa da da e tha, wa da da, Wa da da e tha wa da da, Wa da da e tha. (Sung four times.) Sone 2. (Free translation, p. 112; literal translation, p. 540.) Bthe hi da ha da, bthe hi» da da, Bthe hi da ha da, bthe hi" da da, Bthe hi® da ha da, bthe his da da. (Sung four times.) Sone 3. (Free translation, p. 113; literal translation, p. 540.) Tsi-go k’o" bthe hi da da, Tsi-go k’o bthe hi da da, Tsi-go k’o" bthe hi" da da, K’o® bthe hi da da, Tsi-go k’o" bthe hi* da da, K’o® bthe hi" da da, Tsi-go k’o" bthe hi" da da, Tsi-go k’o" bthe hi" da da. Sone 4. (Free translation, p. 114; literal translation, p. 540.) Btho a-gi-¢to i= da ha, btho a-gi-¢to is da ha, Btho a-gi-¢to is da ha, btho a-gi-¢to i da ha, Btho i hi" da da, btho i hi» da da, Tsi-go k’o" bthe hi® da da, btho a-gi-cto i da ha, Btho a-gi-cto it da ha da, btho i hi. da. Pr’-xe Tuu-ce Wr’-GcI-e. (Free translation, p. 115; literaltranslation, p. 541. . Da’-do® pe-xe gi-the mo*-thi® ta ba do" a’, a bi" da, tsi ga, . Pa’ no® e-de pe-xe gi-tha bi a’, a bi" da, tsi ga, . Pa’ no® e-de e-cka e-wa-ka ba zhi a’, a bi® da, tsi ga, . I*’-gtho™-ga do-ga kshe a’, a bi" da, tsi ga, . Wa’-pa i-ta thit-kshe a’, a bi" da, tsi ga, . Ga’ pe-xe gi-tha bi a’, a bi da, tsi ga, . Pe’-xe gi-the mo®-thi" bi do® shki a’, a bi" da, tsi ga, . Mi’ hi-e ge ta’, a bi" da, tsi ga, . We’-thi-hi-dse gi-wa-ts’e-ga ki-the mo™-thi" ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga. 403 404 THE OSAGE TRIBE. [ETI ANN. 39 10. Da’-do® pe-xe-cu the mo?-thi® ta ba do" a’, a bi" da, tsi ga, 11. I*’-gtho"-ga do-ga kshe a’, a bi" da, tsi ga, 12. Hi’-k’e i-sdu-ge kshe a’, a bi" da, tsi ga, 13. Ga’ pe-xe-cu the mo-thi" bi a’, a bi" da, tsi ga, 14. Pe’-xe-cu the mo®-thi® bi do” a’, a bi" da, tsi ga, 15. Pe’-xe gi-ca-thu ki-the mo*-thi® ta bi a’, wi-go®-ga, e’-ki-a bi a’, a bi" da, tsi ga. 16. Da’-do® pe-xe i-ba the mo"-thi® ta ba do" a’, a bi" da, tsi ga, 17. I’-gtho"-ga do-ga kshe a’, a bi® da, tsi ga, 18. A’-xi-be i-sdu-ge kshe a’, a bi" da, tsi ga, 19. Ga’ pe-xe i-ba the mo®-thi™ bi a’, a bi" da, tsi ga, 20. Pe’-xe i-ba the mo?-thi® bi do" shki a’, a bi" da, tsi ga, 21. Pe’-xe i-ba i-ts’a thi™-ge ki-the mo®-thit ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi da, tsi ga. to ~ Ga’-mo"-dse ga thi"-kshe shki a’, a bi" da, tsi ga, BE’ shki do” a’, a bi" da, tsi ga, . Wa’-thi*-e-cka zhi i* da’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, 26. Wa’-shi-shi-to" bi e no" bi no® a’, a bi® da, tsi ga 7. Shot’ xtsi pa-xe i" da’, a bi" da, tsi ga. tN bh be ore Ww i) SS bo o4) . Mo®’-shi-ta u-thi-k’u-dse ga tse shki a’, a bit da, tsi ga, . EK’ shki do” a’, a bi® da, tsi ga, . Wa’-thit-e-cka she-mo" mo®-zhi i" da’, a bi" da, tsi ga, . Wa’-gthu-shka-zhi-ga’, a bi" da, tsi ga, 32. Be’ zhit-ga 1-ta’i shki do" a’, a bi" da, tsi ga, . U’-ki-o®-the 0®-ga-xe o™-mo®-thi" ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga. ww ry = (Sy es) cw ew) 34. He’-dsi xtsi a’, a bi" da, tsi ga, 35. Ga’-cu-the the-tha bi do" a’, a bi" da, tsi ga, 36. Mi’ hi-e ge ta’, a bi" da, tsi ga, 37. Shit’-to ho btho®-xe do® a’, a bi" da, tsi ga, 38. A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga, 39. Wa’-ga-cu-the mo"-thi" bi do" shki a’, a bi" da, tsi ga, 40. Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo™-thi" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi" da, tsi ga, 41. I’-gthi-hi-dse mo"-thi" bi do™ shki a’, a bi da, tsi ga, 42. I’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo®-thi™ ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga. 43. I’-tho®-bi-o" xtsi ga-cu-the the-tha bi do" a’, a bit da, tsi ga, 44, Mi’ hi-e ge ta’, a bi" da, tsi ga, 45. Shi’-mi ho btho®-xe do" a’, a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 405 46. 47. 48. 49. 50. 51. 52. 53. 54. 55. 56. 57. 58. 59. 60. 61. . A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga, . Wa’-ga-cu-the mo"-thi® bi do" shki a’, a bi" da, tsi ga, . Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo*-thi" ta bi a’, wi-co"-ga, A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga, Wa’-ga-cu-the mo"-thi® bi do® shki a’, a bit da, tsi ga, Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo®-thi" ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga, I’-gthi-hi-dse mo®-thi® bi do" shki a’, a bi® da, tsi ga, We’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo™-thi" ta bi a’, wi-¢o®-ga, e’-ki-a bi a’, a bi" da, tsi ga. I’-tha-bthi®-o® xtsi ga-cu-the the-tha bi do” a’, a bi® da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Ni/-ka wa-k’o" o-tha-ha do" a’, a bi" da, tsi ga, A’-ga-cu-the the-tha bi a’, a bi" da, tsi ga, Wa’-ga-cu-the mo®-thi" bi do® shki a’, a bi" da, tsi ga, Wa’-ga-cu-the gi-wa-ts’e-ga ki-the mo-thi" ta bi a’, wi-co"-ga, e’-ki-a bi a, a bi® da, tsi ga, I-gthi-hi-dse mo®-thi® bi do® shki a, a bit da, tsi ga, I’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga. I’-do-bi-o" xtsi ga-cu-the the-tha bi do" a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Wa’-k’o wo" we-da-the do" a’, a bi® da, tsi ga, e’-ki-a bi a’, a bi® da, tsi ga, . I’-gthi-hi-dse mo*-thi® bi do shki a’, a bi" da, tsi ga, . We’-gthi-hi-dse gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi® da, tsi ga. Sone 1. (Free translation, p. 118; literal translation, p. 543.) il K’o" bthe it da he, k’o" bthe i da he, K’o®" bthe i* da he, k’o" bthe i" da he, K’o® bthe i* da ha we he, K’o" bthe i2 da he, k’o® bthe i* da he, k’o® bthe i* da he, k’o" bthe i" da he. (Sung four times.) 406 THE OSAGE TRIBE, Sone 2. (Free translation, p. 119; literal translation, p. 543.) is Da-do® wi-ta e tho k’o™ no" wi-ta do" ha, Da-do® wi-ta e tho k’o" no® wi-ta do® ha, Da-do® wi-ta e tho k’o" no” wi-ta do ha, Ci wi-ta e tho k’o" no™ wi-ta do™ ha, Da-do® wi-ta e tho k’o® no” wi-ta do ha, Da-do® wi-ta e tho k’o" no® wi-ta do” ha, Da-do® wi-ta e tho k’o" no" wi-ta do” ha. 2. Da-do® wi-ta e tho k’o" no® wi-ta do ha, Da-do" wi-ta e tho k’o" no® wi-ta do" ha, Da-do" wi-ta e tho k’o" no® wi-ta do" ha, Hi wi-ta e tho k’o" no® wi-ta do" ha, Da-do® wi-ta e tho k’o™ no® wi-ta do® ha, Da-do® wi-ta e tho k’o" no® wi-ta do ha, Da-do® wi-ta e tho k’o® no® wi-ta do® ha. 3. Da-do® wi-ta e tho k’o® no® wi-ta do" ha, Da-do® wi-ta e tho k’o" no” wi-ta do ha, Da-do® wi-ta e tho k’o® no® wi-ta do" ha, Zhu wi-ta e tho k’o" no" wi-ta do" ha, Da-do® wi-ta e tho k’o" no® wi-ta do® ha, Da-do® wi-ta e tho k’o” no” wi-ta do” ha, Da-do® wi-ta e tho k’o" no® wi-ta do” ha. 4. Da-do® wi-ta e tho k’o" no® wi-ta do ha, Da-do® wi-ta e tho k’o" no® wi-ta do" ha, Da-do® wi-ta e tho k’o® no® wi-ta do" ha, A wi-ta e tho k’o" no® wi-ta do” ha, Da-do® wi-ta e tho k’o" no" wi-ta do" ha, Da-do® wi-ta e tho k’o® no® wi-ta do" ha, Da-do® wi-ta e tho k’o® no® wi-ta do” ha. 5. Da-do® wi-ta e tho k’o" no" wi-ta do® ha, Da-do® wi-ta e tho k’o" no® wi-ta do" ha, Da-do® wi-ta e tho k’o® no® wi-ta do® ha, Pa wi-ta e tho k’o" no® wi-ta do® ha, Da-do® wi-ta e tho k’o" no" wi-ta do™ ha, Da-do® wi-ta e tho k’o" no® wi-ta do" ha, Da-do® wi-ta e tho k’o® no” wi-ta do" ha. 6. Da-do® wi-ta e tho k’o" no® wi-ta do ha, Da-do® wi-ta e tho k’o" no® wi-ta do" ha, Da-do® wi-ta e tho k’o® no® wi-ta do" ha, I wi-ta e tho k’o" no” wi-ta do” ha, Da-do® wi-ta e tho k’o" no® wi-ta do” ha, Da-do® wi-ta e tho k’o" no® wi-ta do" ha, Da-do® wi-ta e tho k’o® n6® wi-ta do" ha. [BTH. ANN. 39 LA FLESCHBE] RITE OF VIGIL—OSAGE LANGUAGE, 407 Mr Wa-rHo®. Sone 1. (Free translation, p. 120; literal translation, p. 544.) is Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho"-be he tha, The-tho hi-tho"-be he tha, I-ba hi-tho"-be he tha, Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha. 2. Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, The-tho hi-tho"-be he tha, Mo:?-hi® hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha. 3. Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho"-be he tha, The-tho hi-tho®-be he tha, We-tsi® hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha. 4. Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, The-tho hi-tho®-be he tha, Mi®-dse hi-tho"-be he tha, Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha. 5. Waz-dsi hi-tho"-be he tha, Wa-dsi hi-tho®-be he tha, The-tho hi-tho®-be he tha, Mo? hi-tho®-be he tha, Wa-dsi hi-tho"-be he tha, Wa-dsi hi-tho-be he tha. 6. Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, The-tho hi-tho®-be he tha, Do-ka hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, Waz-dsi hi-tho®-be he tha. 408 THE OSAGE TRIBE, [ETH. ANN, 39 Ul Wa-dsi hi-tho®-be he tha, Wa-dsi hi-tho®-be he tha, The-tho hi-tho®-be he tha, Ga-mo® hi-tho®-be he tha, Wa-dsi hi-tho"-be he tha, Wa-dsi hi-tho*-be he tha. 8. Wa-dsi hi-tho-be he tha, Wa-dsi hi-tho-be he tha, The-tho hi-tho®-be he tha, Ho»-ba hi-tho®-be he tha, Wa-dsi hi-tho"-be he tha, Wa-dsi hi-tho®-be he tha. Sone 2. (Free translation, p. 122; literal translation, p. 545.) 1. Tsi-go hi-tho-be tha, Tsi-go hi-tho*-be tha, T-ba thi" a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, T-ba thi" a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, I-ba thi" a-do® hi-tho*-be tha. 2. Tsi-go hi-tho-be tha, Tsi-go hi-tho"-be tha, Mo?-hi® a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, Mo?-hi® a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho*-be tha, I-ba thi a-do® hi-tho"-be tha. 3. Tsi-go hi-tho-be tha, Tsi-go hi-tho®-be tha, We-tsi® a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, We-tsi® a-thi" a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, We-tsi® a-thi® a-do® hi-tho"-be tha. 4. Tsi-go hi-tho"-be tha, Tsi-go hi-tho®-be tha, Mi:»-dse a-thi® a-do® hi-tho"-be tha, Tsi-go hi-tho®-be tha, Mi»-dse a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, Mi»-dse a-thi® a-do® hi-tho®-be tha. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 5. Tsi-go hi-tho®-be tha, Tsi-go hi-tho®-be tha, Mo® a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, , Mo® a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho*-be tha, Mo?-a-thi® a-do" hi-tho*-be tha. 6 Tsi-go hi-tho®-be tha, Tsi-go hi-tho®-be tha, Do-ka thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, = Do-ka thi a-do" hi-tho"-be tha, Tsi-go hi-tho®-be tha, Do-ka thi" a-do® hi-tho®-be tha. ue Tsi-go hi-tho®-be tha, Tsi-go hi-tho®-be tha, Ga-mo" a-thi® a-do® hi-tho"-be tha, Tsi-go hi-tho®-be tha, Ga-mo® a-thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, Ga-mo® a-thi® a-do® hi-tho®-be tha. 8. Tsi-go hi-tho®-be tha, Tsi-go hi-tho®-be tha, Ho-ba thi® a-do® hi-tho®-be tha, Tsi-go hi-tho®-be tha, Ho*-ba thi® a-do® hi-tho®-be tha, Tsi-go hi-tho*-be tha, © Ho-ba thi® a-do® hi-tho®-be tha. Sone 3. (Freetranslation, p. 123; literaltranslation, p. 545.) 1. Mi i-tho®-be do" ha-wa-tse a-to” he, Mi i-tho®-be do" ha-wa-tse a-to® he no, Ga xtsi to™ wa-ki-tha, ga xtsi to" wa-ki-tha, Mi i-tho®-be do” ha-wa-tse a-to” he, Mi i-tho*-be do" ha-wa-tse a-to® he no®, Ga xtsi to" wa-ki-tha, ga xtsi to™ wa-ki-tha. 2. Mi i-tho®-be do” ha-wa-tse a-to™ he, Mi i-tho"-be do" ha-wa-tse a-to" he no®, Ga xtsi to" tha-k’e-o"-tha, ga xtsi to™ tha-k’e-o®-tha, Mi i-tho"-be do” ha-wa-tse a-to" he, Mi i-tho"-be do" ha-wa-tse a-to™ he no», Ga xtsi to” tha-k’e-o®-tha, ga xtsi to™ tha-k’e-o-tha. 409 410 THE OSAGE TRIBE, SHo*-GE Wa-THO®. Sone 1. (Free translation, p. 125; literaltranslation, p. 546.) i Sho»-ge hi" to ho-ho a-tsia-tha be, Ho-ho a-tsia-tha be, ho-ho a-tsia-tha be, Sho®-ge hi to ho-ho a-tsia-tha be, Ho-ho a-tsia-tha be, ho-ho a-tsia-tha be, Sho»-ge hi" to ho-ho a-tsia-tha be, Ho-ho a-tsia-tha be, ho-ho a-tsia-tha be. 2. Sho»-ge hi" to ho-ho a-thi® he no*, Ho-ho a-thi® he no®, ho-ho a-thi® he no®, Sho®-ge hi" to ho-ho a-thi® he no®, Ho-ho a-thi® he no®, ho-ho a-thi he no, Sho*-ge hi" to ho-ho a-thi® he no, Ho-ho a-thi he no®, ho-ho a-thi® he no*. Sone 2. (Free translation, p. 126; literal translation, p. 546.) Le Sho2-ge wi-no® a-thi® he no’, Mo*-zho® thu-we a-thi® he, Sho®-ge wi-no® a-thi" he no®, Mo»-zho® tho-we a-thi" he, Sho-ge hi® to, Mo»-zho" tho-we a-thi® he no®, Sho®-ge wi-no® a-thi® he no, Mo»-zho® tho-we a-thi® he. Sone 3. (Free translation, p. 127; literal translation, p. 546.) If Sho®-ge wa-tha-pa a-thi" he e, Sho*-ge hi" to wa-tha-pa a-thi" he, Sho*-ge wa-tha-pa a-thi" he, Sho*-ge hi" to wa-tha-pa a-thi" he, Sho*-ge wa-tha-pa a-thi" he, Sho®-ge wa-tha-pa a-thi" he, Sho®-ge hi" to wa-tha-pa a-thi" he. (Sung four times.) [BTH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, Ka’-xrt Wa-rHo’, Sone 1. (Free translation, p. 128; literal translation, p. 546.) ile Ni-ka tho-ba a bthe a-da wa he, Wa-tha-pa-pa ha-dsi bthe hi no2, Ni-ka tho"-ba bthe a-da wa he, Wa-tha-pa-pa ha-dsi bthe hi no, Ni-ka tho-ba a bthe a-da wa he, Wa-tha-pa-pa ha-dsi bthe hi nos. (Sung four times.) Sone 2. (Free translation, p. 129; literal translation, p. 547.) Ne Ni-ka tho*-ba bthe a-do" he no2, A he the ni-ka tho®-ba bthe a-do® he no, A he the bthe a-do® he no2, A he the ni-ka tho®-ba bthe a-do® he no, A he the wa-tha-pa-pa bthe a-do" he no2, A he the ni-ka tho®-ba bthe a-do" he no, A he the wa-tha-pa-pa bthe a-do® he no., (Sung four times.) Ta Wa-rHo®. Sone 1. (Free translation, p. 130; literal translation, p. 547.) il Wi-tsi"-do no® she-tho to® no, Wi-tsi=-do no” she-tho to® no®, Ci no®-no®-ge he, ¢i no™-no" e, Ci no™-no*-ge he, Wi-tsi*-do no® she-tho to® no, Wi-tsi*-do no® she-tho to® no, Ci no®-no®-ge he, ci no®-no" e, Ci no™-no-ge he, Wi-tsi®-do no® she-tho to® no®. 2. Wi-tsi"-do no® she-tho to® no2, Wi-tsi"-do no® she-tho to® nos, He no®-no®-ge he, he no™-no® e, He-no®-no®-ge he, Wi-tsi2-do no" she-tho to" no2, Wi-tsi"-do no® she-tho to® no, He no*-no®-ge he, he no™-no?® e, He-no®-no*-ge he, Wi-tsi®-do no® she-tho to® no, 411 412 THE OSAGE TRIBE, [ETH. ANN. 39 Sone 2. (Freetranslation, p. 131; literal translation, p. 547.) ils Tsi»-do he ¢ka gthe he, Tsi=-do he ¢ka gthe he, Ci no®-no" e, gi no®-no®-ge he, Tsit-do he ¢ka gthe he, Tsi-do he ¢ka gthe he, Ci no®-no® e, gi no"-no®-ge he, Tsi*-do he ¢ka gthe he, Tsi-do he ¢ka gthe he. 2. Tsi=-do he ¢ka gthe he, Tsit-do he ¢ka gthe he, He no-no" e, he no"-no®-ge he, Tsi2-do he ¢ka gthe he, Tsi2-do he ¢ka gthe he, He no®-no® e, he no®-no®-ge he, Tsi®-do he ¢ka gthe he, Tsi®-do he ¢ka gthe he. Sone 3. (Freetranslation, p. 133; literal translation, p. 548.) i Wi-tsi"-do no® ku-dse to® no, Wi-tsit-do no® ku-dse to™ no®. O-e no®-no®-ge he, 0-e no®-no® e, O-e no®-no®-ge he, Wi-tsi®-do no® ku-dse to® no®*, Wi-tsi"-do no® ku-dse to" no®, O-e no®-no"-ge he, o-e no®-no" e, O-e no®-no®-ge he, Wi-tsi-do no" ku-dse to® no®. Sone 4. (Free translation, p. 134; literal translation, p. 548.) ie O da the, o da ni wa, O da the ha o da ni wa, Wa-dsi tha the ho-wa-dse, Wa-dsi tha the ho-wa-dse wa to, O da the, o da ni wa, O da the ha o da ni wa to. 2. O da the, o da ni wa, O da the ha o da ni wa, Wa-dsi tha the hi tha the, Wa-dsi tha the hi-tha-the wa to, O da the, o da ni wa, O da the ha o da ni wa to. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, Wa’-pa-psE Wa-THO". Sone 5. (Free translation, p. 135; literaltranslation, p. 548.) 1. E-gi-o" ba ha ¢u wa, e-gi-o" ba ha cu wa, Zhe-ga ba ha ¢u wa, e-gi-o" ba ha ¢u wa, E-gi-o" ba ha cu wa a, E-gi-o" ba ha gu wa, e-gi-o" ba ha ¢u wa, Zhe-ga ha cu-wa, e-gi-o" ba ha cu-wa. 2. E-gi-o" ba ha cu wa, e-gi-o" ba ha cu wa, Mo»-ge ba ha gu wa, e-gi-o" ba ha ¢u wa, E-gi-o" ba ha gu waa, E-gi-o" ba ha gu wa, e-gi-o" ba ha cu wa, Mo»-ge ba ha ¢u wa, e-gi-o" ba ha cu wa. 3. E-gi-o" ba ha cu wa, e-gi-o" ba ha cu wa, A no® ba ha ¢u wa, e-gi-o" ba ha cu wa, E-gi-o" ba ha cu waa, E-gi-o" ba ha gu wa, e-gi-o" ba ha cu wa, A no® ba ha ¢u wa, e-gi-o® ba ha cu wa. 4. E-gi-o" ba ha cu wa, e-gi-o® ba ha cu wa, Pa no" ba ha ¢u wa, e-gi-o" ba ha ¢u wa, E-gi-o" ba ha ¢u waa, E-gi-o® ba ha ¢u wa, e-gi-o™ ba ha cu wa, Pa no® ba ha ¢u wa, e-gi-o" ba ha cu wa. Wa-k’P’ Wa-THoY. Sona 6. (Free translation, p. 136; literaltranslation, p. 549.) i Ta-xtsi e, ta-xtsi e, wa-dsu-ta zhi®-ga, I-wi-the tho-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Pi-ci ga-be hi dsi to", I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. 2. Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga, I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Zhu-dse hi dsi to®, I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. 413 414 THE OSAGE TRIBE, 3. Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi™-ga, I-wi-the tho"-dse ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Zho® u-ca-ki ba he-dsi to", I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. 4. Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga, I-wi-the tho»-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Pi-gi sha-be hi dsi-to*, I-wi-the tho*-dse, ta-xtsi e, ta-xtsi e. 5. Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga, I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Pi-cgi xo-dse hi dsi to*, I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. 6. Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga, I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Ba-xpe hi dsi to, I-wi-the tho-dse, ta-xtsi e, ta-xtsi e. le Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi-ga, J-wi-the tho®-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Xa-dse ba-tse he-dsi to", I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. 8. Ta-xtsi e, ta-xtsi e wa-dsu-ta zhi®-ga, I-wi-the tho»-dse, ta-xtsie, ta-xtsi-e, Ta-xtsi e wa-dsu-ta zhin-ga, Wa-tsi-shka zhi®-ga dsi to”, J-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. 9. Ta-xtsi e ta-xtsi e wa-dsu-ta zhi"-ga, I-wi-the tho»-dse, ta-xtsi e, ta-xtsi e, Ta-xtsi e wa-dsu-ta zhi®-ga, Pa-he pa-ci he dsi to®, I-wi-the tho®-dse, ta-xtsi e, ta-xtsi e. [BTH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 415 Wa’-1% Xa-ce Wa-rTHO?. A’-HON-BTHA BI WI1’-GI-E. (Free translation, p. 139; literal translation, p. 550.) He’-dsi xtsi a’, a bi" da, tsi ga, Ka’ ge wa-ha-ge do" a’, a bi" da, tsi ga, Wa’-ki-gthi-gtho" tsi-the to" a’, a bit da, tsi ga, Mo?’-zho® u-to®-ga xtsi thi-kshe dsi a’, a bi" da, tsi ga, Wa’-ki-gthi-gtho™ tsi-the to™ a’, a bi" da, tsi ga, U’-pa-ce tho" dsi a’, a bi" da, tsi ga, Tsi’-xi"-dse dsi a’, a bi® da, tsi ga, I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga, Ba’-mo*-xe hi the kshe a’, a bi da, tsi ga. me ore cw . CANS 10. Wa’-ko"-da u-ga-go"-ho" do" a’, a bit da, tsi ga, 11. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga, 12. I*’-dse-ha ga-xe to™ a’, a bi® da, tsi ga, 13. Wa’-ko®-da ga-ho" a-thi’ hi to" a’, a bi" da, tsi ga, 14. Wa’-ko"-da tho-to" a-thit hi thit a’, a bit da, tsi ga, 15. Wa’-ko®-da a-po-ga a-thi" hi thit a’, a bi da, tsi ga, 16. U’-pa-ce tho” dsi a’, a bi® da, tsi ga, 17. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga, 18. I"’-shta-bthi a-ga-xto" thi" a’, a bi" da, tsi ga, 19. Tsi’ u-ho"-ge dsi a’, a bi" da, tsi ga, 20. I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga, 21. Ba’-mo?-xe hi the to a’, a bit da, tsi ga, 22. Wa’-ko"-da i®-shta a-ga-¢ta ga-xe kshe a’, a bi" da, tsi ga. 23. Wa’-ko®-da ho®-ba u-ga-co"-ho® do" a’, a bi® da, tsi ga, 24. Ho®’-ga wa-ga-xa bi a’, a bi™ da, tsi ga, 25. I»’-dse-ha ga-xe to" a’, a bi" da, tsi ga, 26. Wa’-ko™-da ga-ho" a-thi" hi thit a’, a bi" da, tsi ga, 27. Wa’-ko"-da tho-to" a-thi" hi thi" a’, a bit da, tsi ga, 28. Wa’-ko®-da a-po-ga a-thi" hi thi" a’, a bit da, tsi ga, Jo) U’-pa-ce tho" dsi a’, a bi® da, tsi ga <4 : tei . Ni’-hni to"-ga wi" e-dsi tse a’, a bi" da, tsi ga, . The’ shki wa-ko®-da-gi e-dsi a ba tho™ ta sho e’-the to® a’, a bi® . Do * ? da, tsi ga, 32. Gi’-bi-shu-dse tsi-the to" a’, a bi" da, tsi ga, 33. I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga, 5 . D b : o™ 34. Ba’-mo*-xe hi the kshe a’, a bi" da, tsi ga, : D 35. Wa’-ko"-da 1"-shta a-ga-cta ga-xe kshe a’, a bi da, tsi ga. . bo} > * > Cw Ww bo = 1S. 36. Wa’-ko®-da ho®-ba u-ga-¢o"-ho® do" a’, a bi® da, tsi ga, 37. Ho®’-ga wa-ga-xa bi a’, a bi" da, tsi ga, aaoranaaaa oo ot OANAAEWNHr OS or) =) 61. 1 D> ce) as OQurWwnreo “I I THE OSAGE TRIBE, [BTH. ANN. 39 . [*’-dse-ha ga-xe to a’, a bi" da, tsi ga, . Wa’-ko-da ga-ho" a-thi" hi to" a’, a bi da, tsi ga, . Wa’-ko"-da tho-to™ a-thi" hi thi" a’, a bim da, tsi ga, . Wa’-ko-da a-po-ga a-thi" hi thi" a’, a bi" da, tsi ga, 2. U’-pa-ce tho" dsi a’, a bi" da, tsi ga, . E/-hiu to®-ga wi" e-dsi do” a’, a bi" da, tsi ga, . The’-shki wa-ko"-da-gi e-dsi a ba tho" ta sho" e’-the to a’, a bi? da, tsi ga, . Gi’-bi-shu-dse tsi-the to™ a’, a bi" da, tsi ga Jeane: b . I’/-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga, . Ba’-mo"-xe hi the kshe a’, a bi" da, tsi ga, Wa’-ko®-da i®-shta a-ga-cta ga-xe kshe a’, a bi® da, tsi ga. . D5 (ey ? bf to} . He’-dsi xtsi a’, a bi® da, tsi ga, Ho®’-ba i-ta-xe tho" dsi a’, a bi" da, tsi ga, Ho®’-ga wa-ga-xa bi a’, a bi® da, tsi ga, I»’/-dse-ha ga-xa to" a’, a bi" da, tsi ga, Wa’-ko"-da ga-ho" a-thi" hi kshe a’, a bi" da, tsi ga, Wa’-ko®-da tho-to® a-thi" hi thi™ a’, a bi® da, tsi ga, Wa’-ko"-da a-po-ga a-thi" hi a-thi" a’, a bit da, tsi ga, . U’-pa-ce tho? dsi a’, a bi" da, tsi ga, . Ciu’-ka mo*-hi® zhu e-go wi" e-dsi do" a’, a bi" da, tsi ga, He’-dsi xtsi hi no®-zhi" to" a’, a bi" da, tsi ga, The’ shki wa-ko-da-gi e-dsi a ba tho" ta sho" e’-the to" a’, a bit da, tsi ga, : . The ga’ xtsi a-zho" ta e-ki-the to" a’, a bi" da, tsi ga, No’ wa-xpa-thi® a-thi" he no" e-ki-the to" a’, a bi" da, tsi ga, . Wa’-no"-xe dsi bthe ta mi®-kshe sho" e’-ki-the to" a’, a bi® da, tsi ga, . Wi’-zhi®-the a’, a bi® da, tsi ga, . O*’-tho"-gi-tha ba tho" ta zhi sho" e’-ki-the thi"-kshe a’, a bi" da, tsi ga, . Ni’-ka-shi-ga’, a bi" da, tsi ga, . U’-shko" bi ge dsi e-ta-ha a-gthe tse e’-ki-the to™ a’, a bi" da, tsi ga, . Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga, . Ga’-xa zhi"-ga’, a bi" da, tsi ga, . Ce’ gtha-gtha the xtsi ge dsi a’, a bi" da, tsi ga, iy’-dsi kshi no"-zhi® to" a’, a bi" da, tsi ga, Thiu’-xe ts’a-zhi to" no" a’, a bi" da, tsi ga, H’-dsi xtsi kshi gthim thit-kshe a’, a bi" da, tsi ga, I’-ki-pa-no"-zhi"-zhin tsi-the to® a’, a bi" da, tsi ga, Thiu’-xe ts’a-zhi to™ no" a’, a bi" da, tsi ga, Ha’! wi-tsi-go-e a’, a bi" da, tsi ga, E/-go" tho" ta zhi a’, wi-tsi-go-e’, e-gi-e to" a’, a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 417 We 78. 79. 80. 81. . U’-no® a bii-the ki-the mo®-thi" ta 1 tse a’, a bi" da, tsi ga. Zhit’-ga’, a bi® da, tsi ga, O»’-tho®-ki-pa-no®-zhi-zhi" mo®-thi" ta i tse a’, zhi®-ga, e’-gi-a bi a, a bi" da, tsi ga, Ko?’ thi-xthe-ge ga thi"-kshe shki a’, a bi" da, tsi ga, U’-no® a-gi-the a-thi" he a’, zhit-ga’, a bi" da, tsi ga, Zhi®’-ga u-no® o®-tha bi do® shki a’, a bi® da, tsi ga, . Xit’-ha ba-¢’i"-tha ga kshe a’, a bi" da, tsi ga, . E’ shki do" a’, a bi" da, tsi ga, 5. U’-no® a-gi-the mi-kshe i" da’, a bi® da, tsi ga, . U’-no® 0®-tha bi do® shki a’, a bi" da, tsi ga, . Xi®’-ha ba-¢’i"-tha a bi i-the ki-the mo®-thi" ta i tse a’, zhi"-ga’, a bi" da, tsi ga. . Ga’-xa a-ki-gthe ga tse shki a’, a bit da, tsi ga, . A’-hiu-ha a-gi-the a-to™ he i" da’, a bi® da, tsi ga, . Zhit’-ga a-hiu-ha o®-gi-the mo™-thi" bi do™ shki a’, a bi" da, tsi ga, . A’-hiu-ha a bi i-the ki-the mo*-thi™ ta bit da’, a bi" da, tsi ga. . Ga’-xa shdo-zha ga ge shki a’, a bi" da, tsi ga, . U’-no® a-gi-the a-to™ he i" da’, a bi® da, tsi ga, 4. U’-no® o®-tha bi do® shki a’, a bi" da, tsi ga, . U’-no® a bi i-the ki-the mo"-thi" ta bi" da’, zhi"-ga’, a bim da, tsl ga. . Zho®’-i-ta-xe ¢ka ga thi"-kshe shki a’, a bi" da, tsi ga, . U’-no® pa-xe 1" da’, a bi® da, tsi ga, . Ni’-ka, a bi" da, tsi ga, . Pa’-hi" ¢a-dse ¢i e-go® e no"™ bi no® a’, a bi® da, tsi ga, . Pa’-hi® ¢a-dse ¢i e-go™ a bi i-the ki-the mo®-thi® ta bi" da’, a bi® da, tsi ga. . Thu-e’ xtsi ¢1 thu-ce the do® a’, a bi" da, tsi ga, . Tsi u’-ho"-ge dsi a’, a bit da, tsi ga, . He’-dsi xtsi ki-no™-zhi" to" a’, a bi" da, tsi ga, . Ni’-ka-shi-ga’, a bi® da, tsi ga, . [’-tsi" ki-pa-no™-no®-the xtsi wa-do"-be to" a’, a bit da, tsi ga, . No®’ wa-xpa-thi" a-thi® he no® sho® e’-ki-the to™ a’, a bi" da, tsi ga, . Wi’-tho®-¢ka ho" ba Wa-ko?-da tha-k’e-tha bia ba do®, e’-ki-the to" a’, a bi® da, tsi ga, . The’ shki do® a’, a bi" da, tsi ga, . Wa’-ko-da e-dsi a ba tho® ta sho" e-the to™ a’, a bit da, tsi ga . I’-sdu-ge pa-gthe xtsi a’, a bi" da, tsi ga, 3594°— 257 27 418 THE OSAGE TRIBE. [BTH. ANN. 39 111 112 113 114. 115. 116. alee 118. ILI) 120. 121. 122. 123. 124. 125. . Ba’-mo*-xe hi the to™ a’, a bi" da, tsi ga, . Ni’-ka-shi-ga’, a bi" da, tsi ga, . Mo?’-i®-ka no®-ni-ni-tha xtsi wa-no"-k’o" to™ a’, a bit da, tsi ga, Pa’ thi-ho® tsi-the to" a’, a bi" da, tsi ga, Gi-ha-go® a-zhi xtsi thi"-kshe a’, a bi" da, tsi ga, Ni’-ka-shi-ga’, a bi" da, tsi ga, Mo?’-hi® ga-cu-cu-e xtsi wa-no®-k’o" to" a’, a bi" da, tsi ga, Pa’ thi-ho™ tsi-the to® a’, a bi" da, tsi ga, Gi’-ha-go" a-zhi xtsi thit-kshe a’, a bi® da, tsi ga, Ni’-ka-shi-ga’, a bi" da, tsi ga, i’ pa i-sdu-ge tse a’, a bit da, tsi ga, (i pa i-ga-sho" ha’, a bi" da, tsi ga, Ni’-ka-shi-ga’, a bi® da, tsi ga, Ni’-ka wi" wa-xpa-thi® thi" a’ bi" da’, a bit da, tsi ga, Thi-e’ ni-kshe a, hi", ka-ge’, e-gi-a bi a’, a bi" da, tsi ga, 126. Ho’-we, wi-tsi-go e, e tsi-the a’, a bi" da, tsi ga, 127. Wi-e’ mi®-kshe 0, wi-tsi-go-e’, e tsi-the a’, a bi" da, tsi ga, 128. Ha’! ka-ge a’, a bi" da, tsi ga, 129. 130. 131. 132. 133. Mo?’-zho® sho"-e-go" xtsi wa-zhi" a-tha-gthe a, ka-ge’, e tsi-the a’, a bi" da, tsi ga, Ho®’-do"-ba thi ha, e’tsi-the a’, a bit da, tsi ga, Ha’! wi-tsi-go e a’, a bi" da, tsi ga, Wi’-to"-be a, wi-tsi-go e’, e tsi-the a’, a bi® da, tsi ga, U’-ca-ka thit-ge tha to" she wi-to®-be a’, wi-tsi-go e’, e-gi-a, bi a, a bi" da, tsi ga, 134. U’-ca-ka thi"-ge e-to™ xtsi wa-zhi" a-tha-gthe a’, ka-ge, e-gi-a, bi a’, a bi" da, tsi ga, 135. Shi’ o*-do®-ba thi" ha, e’ tsi-the a’, a bi" da, tsi ga, 136. No®’-ni-o®-ba zhi"-ga’, a bit da, tsi ga, 137. Pe’-tho™-ba a-ni tha-to™ she wi-to™-be a’, wi-tsi-go e’, e-gi-a, bi a’, a bi" da, tsi ga, 138. I’-thi-shno® kshe a’, a bi® da, tsi ga, 139. Wa’-do-ka i-thi-sh’e-do" xtsi a-ni’ tha-to™ she wi-to"-be a’, wi-tsi-go e’, e tsi-the a’, a bit da, tsi ga, 140. No™/-ni-o"™-ba ge e-to™ xtsi wa-zhi™ a-tha-gthe a, ka-ge’, e-gi-a bi a’, a bi® da, tsi ga, 141. Shi’ o®-do®-ba thi" ha, ka-ge’, e tsi-the a’, a bi® da, tsi ga, 142. Wi’-to®-be a, wi-tsi-go e’, e tsi-the a’, a bi" da, tsi ga, 143. Wa’-ba-xtse zhi"-ga wi® a’, a bi" da, tsi ga, 144. U’-do"-be tha-gthi" xtsi wi" a’, a bi da, tsi ga, 145 146 . Thu’-¢i u-tha-k’o" he tha to she wi-to® be a’, wi-tsi-go e’, e tsi-the a’, a bi® da, tsi ga, . Ha’! ka-ge a’, a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 419 147. 148. 149. 150. 151. 152. 153. 154. Wa’-ba-xtse zhi"-ga ge’ e-to™ xtsi wa-zhi" a-tha-gthe a’, ka-ge’, e-gi-a bi a’, a bi" da, tsi ga, Shi’ o®-do"-ba thi® ha, e’ tsi-the a’, a bit da, tsi ga, Wi’-to"-be a, wi-tsi-go e’, e tsi-the a’, a bi® da, tsi ga, Wa’-k’o"-¢i ha’, a bi" da, tsi ga, U’-ci-gthe tse a’, a bi" da, tsi ga, No®’-pu-gthe tha-to" she wi-to"-be a’, wi-tsi-go e’, e tsi-the a’, a bi" da, tsi ga, Ha’! ka-ge a’, a bi" da, tsi ga, Wa’-k’o"-ci ha ge e-to" xtsi wa-zhi" a-tha-gthe a’, ka-ge’, e-gi-a, bi a’, a bi" da, tsi ga, . Shi’ 0®-do"-ba thim ha, e’ tsi-the a’, a bit da, tsi ga, Ni’-ka ts’a-ge a’, a bi" da, tsi ga, In’-dse wa-thi-ge-ge-be wi-to"™-be a’, wi-tsi-go e’ a, a bi" da, tsi ga, Ni’-ka ts’a-ge ge e’-to" xtsi wa-zhi" a-tha-gthe a’, ka-ge a’, a bi" da, tsi ga, . Shi’ o®-do®-ba thi" ha, e’tsi-the a’, a bi" da, tsi ga, Ni’-ka ts’a-ge a’, a bi" da, tsi ga, . (ka’ ga-mo® a’, a bi? da, tsi ga, . Ta’-xpi ge u-thi-ho™ ho" e-go" wi-to®-be a’, wi-tsi-go e’, e-gi-a bi a’, a bi® da, tsi ga, Ni’-ka ts’a-ge a’, a bi da, tsi ga, No®’-ni-o"-ba 1 tse u-gtha-gtha e-go" wi-to™-be a’, wi-tsi-go e’, e-gi-a, bi a’, a bi” da, tsi ga, Ho®’ba u-¢a-ki-ba do-ba’, a bi" da, tsi ga, ]’-tha-ni-ka-shi ga tha-to™ she wi-to"-be a’, wi-tsi-go e’, e-gi-a, bi a’, a bi? da, tsi ga, . Ha’! ka-ge a’, a bi" da, tsi ga, Ho®’-ba u-¢a-ki-ba ge e-to™ wa-zhi® a-tha-gthe a’, ka-ge’, e-gi-a, bi a’, a bi® da, tsi ga, Ho®’-ba tha-gthi" xtsi a’, a bi" da, tsi ga, U’-tha-ni-ka-shi-ga tha-to® she wi-to™-be a’, wi-tsi-go e’, e tsi- the a’, a bi® da, tsi ga, . Ho®’-ba tha-gthi® xtsi u-hi tha-ki-the te wa-zhi" a-tha-¢the a’, ka-ge, e tsi-the a, a bi" da, tsi ga’ Sone 1. (Freetranslation, p. 145; literal translation, p. 556.) The wi-ta ha, the wi-ta, Wa-tse-xi e tha tho wi-ni da, E he the wi-ta ha, the wi-ta, Wa-tse-xi e tha tho wi-ni da, E he the wi-ta ha, the wi-ta, Wa-tse-xi e tha tho wi-ni-da. (Sung four times.) 420 THE OSAGE TRIBE. Sone 2. (Free translation, p. 146; literal translation, p.556.) Ie Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be, Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, T-ba a-thi® a-do", T-ba a-thi® a-do® ni-ka-xo-be, Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. 2. Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, Mo?-hi® a-thi® a-do®, Mo »-hi® a-thi® a-do® ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. 3. Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha-ha, ni-ka-xo-be ko-wi-tha ha, We-tsi® a-thi® a-do", We-tsi® a-thi® a-do® ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. 4. Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, Mi»-dse a-thi a-do®, Mi»-dse a-thi® a-do® ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. 5. Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, Mo® a-thi a-do", Mo® a-thi® a-do® ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. 6. Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, Do-ka a-thi® a-do®, Do-ka a-thi® a-do® ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. = ‘ Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, Ga-mo® a-thi" a-do®, Ga-mo® a-thi® a-do® ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. [mTH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 421 Se oe i Ns aon a pS ee ao He OO = o 8. Ni-ka-xo-be ko-wi-tha ha, ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha, Ho®-ba a-thi® a-do®, Ho»®-ba a-thi" a-do" ni-ka-xo-be Ko-wi-tha ha, ni-ka-xo-be ko-wi-tha ha. Sone 3. (Literal translation, p. 557.) ue I tha ha ha he he tha, I tha ha ha he he tha ha, I tha ha, I tha ha ha he he tha. 2. Tsi-go ho ho he he tha, Tsi-go ho ho he he tha ha, I tha ha, Tsi-go ho ho he he tha. Wa-tHu’-cE Wa-THO®, WA-THU’-CE WI’-GI-E (THE BLACK BEAR). By Wa-xTHI’-zH1. (Fre@ranslation, p. 148; literal translation, p. 557.) He’-dsi xtsi a’, a bi" da, tsi ga, ; Wa’-ca-be u-ca-ka thit-ge kshe no® a’, a bi" da, tsi ga, Wa’-ki-gthi-gtho" tsi-the to" a’, a bi" da, tsi ga, Ta’ ki-thi-xa bi u-zhi"-ga xtsi thit-kshe dsi a’, a bi? da tsi ga, Wa’-ki-gthi-gtho® tsi-the to" a’, a bi" da, tsi ga, Ni’-dse ki i-no"-the ta do® a’, a bi® da, tsi ga, O’-k’o" wa-no®-tha zhi xtsi to" a’, a bi" da, tsi ga, E’-ki-pa a-gthi no®-zhi"-zhi the to® a’, a bi® da, tsi ga, Thu-e’ xtsi ¢i-thu-ce the do® a’, a bi" da, tsi ga, A’-ba-do a-ga-ha dsi xtsi a’, a bi" da, tsi ga, . E’-dsi xtsi hi no®-zhit to™ a’, a bi" da, tsi ga, 12. . Thu-e’ xtsi ¢i-thu-¢e the do" a . A’-ba-do a-tha-k’a-be dsi xtsi a’, a bi® da, tsi ga, . Xa’-dse ba-tse thit-kshe no® a’, a bi" da, tsi ga, 16. Wes 18. 19. Ha’-shki pa-gthe no®-zhi"-zhi" the to® a’, a bi® da, tsi ga, ‘a bi? da, tsi ga, He’-dsi xtsi hi no®-zhi" to" a’, a bit da, tsi ga, Xa’-dse bastse a’, a bi® da, tsi ga, . Thi’-thi-cki gthi no"-the to® a’, a bi? da, tsi ga, Ni-dse ki i-no®-tha zhi to™ a, a bi? da, tsi ga. 422 THE OSAGE TRIBE. [ETH, ANN. 39 20. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga, 21. A’-ba-do a-tha-k’a-be dsi xtsi a’, bi® da, tsi ga, 22. Ba’-xpe thit-kshe no" a’, a bi" da, tsi ga, 23. E’-dsi xtsi hi no*-zhi® to® a’, a bi" da, tsi ga, . Thi’-thi-cki gthi no®-the thi®-kshe a’, a bi" da, tsi ga, 5. Ni-dse ki i-no"-tha zhi to" a, a bi" da, tsi ga. dS bo Ov Thu-e’ xtsi ci-thu-ce the do" a’, a bi" da, tsi ga, Ga-xa zhi"-ga ce gtha-gtha-the xtsi ge dsi a’, a bi" da, tsi ga, Zho®’-sha-be-the hi ba-tse thi"-kshe no" a’, a bi da, tsi ga, K’-dsi xtsi a’, a bi" da, tsi ga, . Thi’-thi-cki gthi no"-the to® a’, a bi® da, tsi ga, . Ni’-dse ki i-no®-tha zhi to" a’, a bi® da, tsi ga. on & WWwWNDN bd Ww 32. Thu-e’ xtsi ci-thu-ce the do" a’, a bi" da, tsi ga, 33. Ga’-xa zhi"-ga ¢e gtha-gtha-the xtsi ge dsi a’, a bi" da, tsi ga, 34. Ha’-ci-hi ko" thit-kshe no® a’, a bi® da, tsi ga, 35. Thi/-be-bthi® gthi i-no"-the to" a’, a bi" da, tsi ga, 36. Ni’-dse ki i-no®-tha zhi to" a’, a bi" da, tsi ga. 37. Thu-e’ xtsi ¢i-thu-ce the do" a’, a bi® da, tsi ga, 38. Ba’-co"-zhi"-ga do" a’, a bi" da, tsi ga, 39. A’-tha-k’a-be dsi a’, a bi" da, tsi ga, 40. I" u’-ca-ki-ba do® a’, a bi" da, tsi ga, 41. Ni’-dse ki i-no"-the ta do" a’, a bi" da, tsi ga, 42. B’-dsi xtsi hi no®-zhi" to" a’, a bi® da, tsi ga, 43. Ni’-dse.ki i-no®-tha zhi to" a’, a bi" da, tsi ga. 44, He’-dsi xtsi a’, a bi da, tsi ga, 45. Ba’-ci zhi®-ga do" a’, a bi" da, tsi ga, 46. He’-dsi xtsi hi gthi" thi"-kshe a’, a bi" da, tsi ga, 47. I’"’ zhi"-ga do-ba’, a bi" da, tsi ga, 48. Thi’-ta-the gthi i-no®-the to" a’, a bi" da, tsi ga, 49. He’-dsi xtsi a’, a bi" da, tsi ga, 50. Thi’-co®-tha tsi-the to" a’, a bi" da, tsi ga, 51. Ni’-dse ki i-no"-the ta do" a’, a bi® da, tsi ga, 52. I’ zhit-ga wi" a’, a bi" da, tsi ga, 53. Ta’-xpi a-gtho" xtsi hi gthi" thit-kshe a’, a bi" da, tsi ga, 54. Mi’ pe-tho™-ba gthi" ta do” a’, a bi" da, tsi ga, 55. E/-dsi xtsi hi gthi" thi"-kshe a’, a bi" da, tsi ga, 6. He’-dsi xtsi a’, a bi® da, tsi ga, 7. Ho®’-ba u-ca-ki-ba wi" o-pshi sho" e’-ki-the thi®-kshe a’, a bi" da, tsi ga, 58. Wa’-gthu-shka-zhi®-ga’, a bi" da, tsi ga, 59. Ho’-to® wa-no®-k’o" thit-kshe a’, a bi® da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 423 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. . Ha’! wi-tsi-go e a’, a bi® da, tsi ga, . Zhu’-i-ga a-tha-xi" xtsi a-zho" mi®-kshe sho® e’-ki-the thit-kshe Ho?’-ba u-¢a-ki-ba wi" o-pshi sho" e’-ki-the thit-kshe a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, Wa’-zhi®-ga ho-to® wa-no"-k’o® thit-kshe a’, a bi" da, tsi ga, Ho?’-ba u-¢a-ki-ba wi" o-pshi sho" e’-ki-the thit-kshe a, a bi’ da, tsi ga. He’-dsi xtsi a’, a bit da, tsi ga Wa’-ko"-da tse-ga xtsi e-tho"-be hi no" bi a’, a bi® da, tsi ga, Tsi’-zhe-be u-hi-gthi" thit-kshe a’, a bi® da, tsi ga, No®’-be mi ba-mo®-da-da xtsi thi"-kshe a’, a bi" da, tsi ga, Mi’ sha-ge gi-ba-ha xtsi thi"-kshe a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi® da, tsi ga, a’, a bi® da, tsi ga, . Ha’! ni-ka-shi-ga’, a bi" da, tsi ga, . U’-no® tha bi i-the tha-ki-the a-tha, ni-ka-shi-ga, e’-gi-a bi a’, a bi® da, tsi ga. . He’-dsi xtsi a’, a bi® da, tsi ga, . Tsi’-zhe-be i-sdu-ga dsi a’, a bi" da, tsi ga, . U’-ci-gthe wi" hi-tse-the to" a’, a bi" da, tsi ga, . Ga’ tse shki a’, a bi® da, tsi ga, . Wa’-thit-e-¢ka she mo" mo®-zhi i" da’, a bi" da, tsi ga, . Wa’-zha-zhe a’, a bi® da, tsi ga, . Tsi’-zhu e-tho®-ba’, a bi" da, tsi ga, . We’-tha-wa mo®-thi® ta i tsi" da’, a bi" da, tsi ga, . We’-tha-wa mo®-thi® bi do® shki a’, a bi® da, tsi ga, . Zho®’-xa gi-tsi-¢a ki-the mo®-thi® ta bit da’, a bi® da, tsi ga, . Tsi/-zhe-be tha-ta dsi a’, a bi® da, tsi ga, . U’-ci-gthe wit hi-tse-tha bi a’, a bi" da, tsi ga, 3. Wa’-zha-zhe a’, a bi" da, tsi ga, . Tsi’-zhu e-tho®"-ba’, a bi" da, tsi ga, . We’-tha-wa mo*-thi" ta i tsi" da’, a bi" da, tsi ga, . We’-tha-wa mo?-thi® bi do" shki a’, a bi® da, tsi ga, . Zho®-xa gi-tsi-ca ki-the mo"-thi® ta bi da, a bi" da, tsi ga. WA-THU’-CE WI’-GI-E (THE BEAVER). He’-dsi xtsi a’, a bi" da, tsi ga, . Wa’-zha-zhe u-dse-the pe-tho"-ba ni-ka-shi-ga tho®-ka’, a bi" da, tsi ga, Xtha’-xtha thi"-ge xtsi ni-ka-shi-ga tho®-ka’, a bi" da, tsi ga, THE OSAGE TRIBE, [BTH. ANN. 39 He’-dsi xtsi a’, a bi" da, tsi ga, Wa’-zha-zhe wi" a’, a bi® da, tsi ga, Wa/’-dsu-ta pi-zhi wi" a’, a bi" da, tsi ga, Zhu’-i-ga the xtsi ni-ka-shi-ga to" a’, a bi" da, tsi ga, Zha’-be do-ga to" a’, a bi® da, tsi ga, Zhu’-i-ga the xtsi ni-ka-shi-ga to" a’, a bi" da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, . Ni’ ki-mo®-ho® dsi xtsi a’, a bi" da, tsi ga, . Ba’-btha-btha-xe zho" a’, a bi" da, tsi ga, . Ni’ ba-btha-xe ga kshe a’, a bi" da, ts? ga, Wa’-ko"-da o®-ki-tha-zha-ta bi a-thi" he 1” da’, a bi" da, tsi ga, . Zhir’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga, . Wa’-ko®-da a-ki-tha-zha-ta bi ki-the mo®-thi® ta bit da’, a bit da, tsi ga, . Ni’ thi-u-ba-he tha-ta ga kshe a’, a bit da, tsi ga, . BE’ shki do" a’, a bi da, tsi ga, . Thi’-u-ba-he a-gi-the a-thi he i* da’, a bit da, tsi ga, . Zhin’-ga thi-u-ba-he gi-the mo®-thi bi do" shki a’, a bi" da, tsi ga, . Thi’-u-ba-he i-ts’a thi"-ge ki-the mo*-thi" ta bi® da’, a bi® da, tsi ga, . Ni’ u-ca-gi ga kshe a’, a bi® da, tsi ga, . E shki do® a, a bi" da, tsi ga, 4. Thi’-u-thi-xthu-k’a a-gi-the a-thit he i" da’, a bi" da, tsi ga, Zhi*’-ga thi-u-thi-xthuk’a gi-the mo®-thi® bi do® shki a’, a bi" da, tsi ga, 5. Thi’-u-thi-xthu-k’a i-ts’a thit-ge ki-the mo®-thi® ta bi" da’, a bi" da, tsi ga. He’-dsi xtsi a’, a bi" da, tsi ga, ;/ | } Nowy o/ bi® 37 Ni’ u-ba-sho? wi" a’, a bi? da, tsi ga, Ki’-dsi xtsi hi zho® kshe a’, a bi" da, tsi ga, . Mo®’-eto-cto-be ho"-cka do™ a’, a bit da, tsi ga 7>* oe . Ha’-bi-ta-the gthi no®-the to™ a’, a bi" da, tsi ga, 2. Tsi’ to™ ki-the to" a, a bi® da’, tsi ga, . * . > bor a”) . Zhit’-ga tsi to™ ki-the mo®-thit bi do® shki a’, a bi" da, tsi ga, . Tsi to" ki-the i-ts’a thit-ge ki-the mo®-thi® ta bi" da’, a bi® da . . ° . Lo} . . ’ ’ tsi ga. 5. He’-dsi xtsi a’, a bi® da, tsi ga, 36. . He’-dsi xtsi hi zho® kshe a’, a bi" da, tsi ga, 38. . Tha’-xia-tha gthi i-he-the to™ a’, a bi" da, tsi ga, 40. . Wa’-btha-xia-tha ¢thi i-he-a-the i da’, a bi" da, tsi ga, Ni’ u-ba-sho® wi" a’, a bi" da, tsi ga, Thiu’-xe zhi®-ga ho"-cka do" a’, a bi® da, tsi ga, Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga, oD . . Lo) ) d oD LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, . Tsi’-zhe-be i-sdu-ga dsi a’, a bi" da, tsi ga, . Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, Ga’ tse shki a’, a bi" da, tsi ga ) . Db d 425 Wa’-thit-e-¢ka btha-xu-e gthi i-he-a-tha mo*-zhi i" da’, a bi® da, tsi ga, . Mi’ hi-e ge ta’, a bi" da, tsi ga, We’-tha-wa mo®-thi® bi do® shki a’, a bi da, tsi ga, 8. O’-do® gi-tsi-¢a ki-the mo®-thi" ta bi" da’, a bi™ da, tsi ga. He’-dsi xtsi a’, a bi" da, tsi ga, Ni’ u-ga-xthi we-pe-tho"-ba thit-kshe a’, a bi" da, tsi ga, He’-dsi xtsi hi sho"-kshe a’, a bi" da, tsi ga, . Thiu’-xe zhi"-ga we-pe-tho"-ba to" a’, a bi" da, tsi ga, . Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga, . Ga’ tse shki a’, a bi da, tsi ga, Wa’-thi"-e-¢ka btha-xia-tha gthi i-he a-tha mo™-zhi im da’, a bit da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga, Wa’-btha-xia-tha gthi i-he a-the i" da’, a bi" da, tsi ga, . Tsi’-zhe-be 1-sdu-ga dsi a’, a bi® da, tsi ga, . Tha’-xu-e gthi i-he-the to" a’, a bit da, tsi ga, . Ga’ tse shki a’, a bi" da, tsi ga, . Wa’-thit-e-cka she mo" mo"-zhi i" da’, a bi da, tsi ga, 62. Tsi’-zhu a, a bi" da’, tsi ga, Ho®’-ga e-tho™-ba’, a bit da, tsi ga, We’-tha-wa mo-thi" ta 1 tsi" da’, a bim da, tsi ga, . We’-tha-wa mo®-thi® bi do" shki a’, a bi" da, tsi ga, . O'-do” gi-tsi-ca ki-the mo®-thi® ta bit da’, a bi" da, tsi ga. He’-dsi xtsi a’, a bi da, tsi ga, . Ni’ u-ga-xthi wi" a’, a bi" da, tsi ga, He’-dsi xtsi hi zho" kshe a’, a bi" da, tsi ga, ? : . Thiu’-xe zhi"-ga ho®-¢ka do" a’, a bi? da, tsi ga, . Tha’-xia-tha gthi i-he-the to a’, a bi" da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi® da, tsi ga, Wa’-btha-xia-tha gthi i-he-a-the i" da’, a bi® da, tsi ga, . Tsi’-zhe-be tha-ta dsi a’, a bi" da, tsi ga, Tha’-xu-e gthi i-he-the to" a’, a bi® da, tsi ga, . Ga’ tse shki a’, a bi" da, tsi ga, 7. Wa’-thi-e-cka btha-xu-e gthi i-he-a-tha mo®-zhi i" da’, a bi® da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, Do . ys to} We’-tha-wa mo®-thi" bi do shki a’, a bi" da, tsi ga, . O/-do® gi-tsi-ca ki-the mo®-thi® ta bi" da’, a bi" da, tsi ga. Wwe or [=r) SOHN 19: 20. . Ci’ thu-ce tsi-the to" a THE OSAGE TRIBE, [ETH. ANN. 39 He’-dsi xtsi a’, a bi® da, tsi ga, Ni’ u-ga-xthi we-sha-pe thi"-kshe dsi a’, a bi" da, tsi ga, K’-dsi xtsi hi zho kshe a’, a bi® da, tsi ga, Thiu’-xe zhi"-ga ho®-cka do" a’, a bi" da, tsi ga, . Tha’-xia-tha gthi i-he-the to" a’, a bi® da, tsi ga, . Ga’ tse shki a’, a bi" da, tsi ga, Wa’-thi"-e-cka btha-xia-tha gthi i-he-a-tha mo®-zhi i®-da’, a bi? da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga Wa’-btha-xia-tha gthi i-he-a-the i" da’, a bi da, tsi ga, . Tsi’-zhe-be tha-ta dsi a’, a bi® da, tsi ga, Tha’-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, Ga’ tse shki a’, a bit da, tsi ga, Wa’-thi-e-cka she-mo" mo®-shi i" da’, a bi” da, tsi ga Y ’ : Sy) . Tsi’-zhu a’, a bi® da, tsi ga, Ho®’-ga e-tho®-ba’, a bi" da, tsi ga, We’-tha-wa mo?-thi® ta 1 tsi” da’, a bi" da, tsi ga, We’-tha-wa mo®-thi® bi do® shki a’, a bi® da, tsi ga, . O-do® gi-tsi-ca ki-the mo®-thi" ta bit da, a bi® da, tsi ga. WA-THU’-CE WI’-GI-E. By Wa-tsp’-MoN-1ry, (Free translation, p. 154; literal translation, p. 562.) . Da’, a bi" da, tsi ga, ? - t=) Wa’-ca-be u-ca-ka thit-ge kshe a’, a bi® da, tsi ga, ¢ . oD d * GD Wa’-ki-gthi-etho" tsi-the to" a’, a bi" da, tsi ga, . to) fo) . 5 Ta’ ki-thi-xa bi u-zhi"-ga xtsi thi"-kshe a’, a bi" da, tsi ga * . Db * ays) Wa’-ki-gthi-gtho" tsi-the to" a’, a bi" da, tsi ga, Mo?’-zho” u-to"-ga xtsi thi"-kshe a’, a bi" da, tsi ga, Wa’-ki-gthi-gtho® tsi-the to" a’, a bi" da, tsi ga, * to) bo) i : . fo) Ta’-de ha-no®-ha te a’, a bi" da, tsi ga, He’-no®-he a’, a bi® da, tsi ga, A’ xa-ga hi-no®-zhi"-zhi® to™ a’, a bi® da, tsi ga, Ni’-dse ki i-no®-the ta do™ a’, a bi® da, tsi ga : : > lie) Oo? . O'-k’o® wa-no"-tha zhi to" a’, a bi® da, tsi ga. . 2 he tan} Da’, a bi" da, tsi ga, ’, a bi? da, tsi ga, Xa’-dse ba-tse he-dse tho" a, a bi® da, tsi ga, He’-dsi xtsi hi no®-zhi" to” a’, a bi" da, tsi ga, Thi’-sda tsi-the to" a, a bi" da, tsi ga, Ni’-dse ki i-no®-tha zhi to® a’, a bi" da, tsi ga, She’ sho" thir do® a’, a bi® da, tsi ga, Wa’-thi-e-¢ka she-mo® mo®-zhi i® da’, a bi" da, tsi ga, LA FLESCHE ] RITE OF VIGIL—OSAGE LANGUAGE, 45. 1. Zhi’-ga mi hi-e ge ta, a bi" da, tsi ga, 427 We’-ki-i-he-the mo"-thi® ta ba do" she a-wa-kshi-mo® i" da’, a bi® da, tsi ga, . We’-ki-i-he-the mo®-thi" bi do™ a’, a bi" da, tsi ga, . We’-ki-i-he-the gi-wa-ts’e-ga ki-the mo™-thi® ta ba do® she a-wa- kshi-mo® i® da’, a bi da, tsi ga, 5. We’-go-tha a-thi® mo®-thi® bi do™ shki a’, a bi" da, tsi ga, . Da’-do® thu-ts’a-ga zhi ki-the mo®-thi® ta ba do® she a-wa- kshi-mo® i" da’, a bi? da, tsi ga. . Da’, a bi® da, tsi ga, . Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga, . O'-cu ko®-ha xtsi hi no®-zhi® to" a’, a bi" da, tsi ga, . Wa’-ki-gthi-gtho" tsi-the to™ a’, a bi" da, tsi ga, . Ni’-dse ki i-no™-tha zhi thi™ a’, a bi" da, tsi ga, 2. Mi’ pe-tho®-ba gthi" ta do" a’, a bi® da, tsi ga, O’-k’o® wa-no®-tha zhi thit a’, a bi" da, tsi ga, . Zhot’-sha-be-the hi to® no® a’, a bi" da, tsi ga, Thi’-do-do-xe tsi-the to" a’, a bi® da, tsi ga, A’-ki-zhi i-tse-the to" a’, a bi® da, tsi ga, Ni’-dse ki i-no®-the ta do® a’, a bi" da, tsi ga, A’-ki-zhi i-tse-the to" a’, a bi® da, tsi ga, Ni’-dse ki i-no®-tha zhi to® a’, a bit da, tsi ga, . Wa’-thit-e-¢ka she-mo" mo®-zhi i" da’, a bit da, tsi ga, . Zhi®’-ga mi hi-e ge ta’, a bi" da, tsi ga, 2. We’-go"-tha a-thi" mo®-thi® ta, ba do™ she a-wa-kshi-mo® i” da’, a bi" da, tsi ga, We’-go"-tha a thi? mo®-thi" bi do” shki a’, a bi" da, tsi ga, . We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi ta i tsi" da’, a bi" da, tsi ga, We’-mo*-ka the mo®-thi® bi.do" shki a’, a bi® da, tsi ga, . We’-mo*-ka the gi-wa-ts’e-ga ki-the mo®-thi" ta ba do™ she a-wa-kshi-mo® 1° da’, a bi® da, tsi ga. . Da’, a bir da, tsi ga, . Ci’ thu-ce tsi-the to™ a’, a bi" da, tsi ga ¢ 7 ou”) . O'-¢u go-da ko®-ha dsi xtsi a’, a bi" da, tsi ga, Hi’ no®-zhi" to" a’, a bi" da, tsi ga, Mot’-¢a xo-dse hi to™ no® a’, a bi" da, tsi ga, He’-dsi xtsi hi no™-zhi" to™ a’, a bi® da, tsi ga, Wa’-ki-gthi-gtho" xtsi thi" a’, a bit da, tsi ga, . Ni’-dse ki i-no®-the ta do" a’, a bi" da, tsi ga, Wa’-ki-gthi-gtho" tsi-the thit a’, a bi? da, tsi ga, Mi’ pe-tho"-ba gthi" ta do® a’, a bit da, tsi ga, Thi’-do-do-xe tsi-the to" a’, a bi" da, tsi ga, 92. THE OSAGE TRIBE, [BTH. ANN. 39 A’-ki-zhi i-tse-the to" a’, a bi® da, tsi ga, Ni’-dse ki i-no"-tha zhi to" a’, a bi® da, tsi ga, . She’ sho" thi" do® a’, a bi® da, tsi ga, Wa’-thi®-e-cka she-mo" mo®-zhi i" da’, a bi® da, ts ga, Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga fo) oD * : fates) We’-go®-tha a-thi® mo®-thi" ta ba do" she a-wa-kshi-mo® i" da’ to} . 5] a bi® da, tsi ga, . We’-go"-tha a-thi" mo®-thi" bi do" shki a’, a bi" da, tsi ga, We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi" ta ba do" she a-wa- kshi-mo® i" da’, a bi® da, tsi ga, We’-mo®-ka the mo®-thi® ta ba do® she-a-wa-kshi-mo" i® da’, a bi® da, tsi ga, We’-mo?-ka-the gi-wa-ts’e-ga ki-the mo™-thi" ta ba do she a-wa-ksi-mo® i" da’, a bi® da, tsi ga. Da’, a bi" da, tsi ga, . Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga, Ni’ u-sda xtsi ge dsi a’, a bi" da, tsi ga, Thiu’-xe ts’a-zhi to" no" a’, a bi® da, tsi ga, . * to} He’-dsi xtsi hi no®-zhi" to® a’, a bi® da, tsi ga, Wa’-ca-be do-ga to" a’, a bi" da, tsi ga, Wa’-ki-gthi-gtho" xtsi thi" a’, a bi" da, tsi ga, Mi’ pe-tho®-ba egthi® ta do" a’, a bi® da, tsi ga rf oD . ry ? Ni’-dse ki i-no®-the ta do" a’, a bi® da, tsi ga . . * be ban Wa’-ki-gthi-ctho" xtsi thi" a’, a bi® da, tsi ga : D5 5 ) * te jeo-h } Thiu’-xe ts’a-zhi to" a’, a bi" da, tsi ga . b] ) . ) Thi’-do-do-xe tsi-the to" a’, a bi" da, tsi ga ‘ oe . A’-ki-zhi i-tse-the to™ a’, a bi" da, tsi ga, . ? . 5D Ni’-dse ki i-no®-the ta do" a’, a bi da, tsi ga, A’-ki-zhi i-tse-the to" a’, a bi" da, tsi ga, Ni’-dse ki i-no®-tha zhi to® a’, a bi® da, tsi ga, . She’ sho" thit do" a’, a bi" da, tsi ga, Ga’ tse shki a’, a bi" da, tsi ga, Wa’-thi®-e-cka she-mo® mo®-zhi i" da’, a bi" da, tsi ga, Zhi"’-ga mi hi-e ge ta’, a bi" da, tsi ga, We’-go"-tha a-thi" mo*-thi" ta ba do™ she a-wa-kshi-mo" i" da’, a bi® da, tsi ga, We’-go"-tha a-thi" mo®-thi™ bi do" shki a’, a bi" da, tsi ga, We’-go"-tha gi-wa-ts’e-ga ki-the mo®-thi" ta ba do™ she a-wa- kshi-mo® 1" da’, a bi" da, tsi ga, We’-mo®-ka the mo®-thi" ta ba do™ she a-wa-kshi-mo? i" da’, a bi" da, tsi ga, We’-mo"-ka the mo®-thi® bi do" shki a’, a bi" da, tsi ga, We’-mo"-ka the gi-wa-ts’e-ga ki-the mo®-thi® ta ba do® she a-wa-kshi-mo® i" da’, a bi® da, tsi ga. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 429 94. Da’, a bi® da, tsi ga, 95. Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga, _ 96. Mo®’-tu-tu-be ha thir-kshe dsi a’, a bi" da, tsi ga, 97. He’-dsi xtsi hi no®-zhi® to® a’, a bi" da, tsi ga, 98. Wa’-ki-gthi-gtho" xtsi thi" a’, a bi" da, tsi ga, 99. Mo®’-zho" do"-do"-be xtsi hi no"-zhi" to™ a’, a bi" da, tsi ga, 100. Ni’-dse ki i-no®-the ta do" a’, a bi" da, tsi ga, 101. O'-k’o® wa-no?-tha hi thi" a’, a bi" da, tsi ga, 102. Mi’ pe-tho®-ba gthi® ta do” a’, a bi da, tsi ga, 103. O’-k’o® wa-no®-tha zhi thi a’, a bi" da, tsi ga, 104. Thi’-ta-the gthi i-no™-the to™ a’, a bi" da, tsi ga, 105. Ni’-dse ki i-no®-the ta do® a’, a bi" da, tsi ga, 106. Ni’-dse ki i-no®-tha zhi to® a’, a bi" da, tsi ga, 107. Ga’ tse shki a’, a bit da, tsi ga, 108. Wa’-thit-e-¢ka she-mo® mo™-zhi i" da’, a bi" da, tsi ga, 109. Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga, 110. We’-go"-tha a-thi" mo®-thi® ta ba do" she a-wa-kshi-mo® i” da’, a bi" da, tsi ga, 111. We’-go"-tha a-thit mo®-thi" bi do™ shki a’, a bi" da, tsi ga, 112. We’-go"-tha gi-wa-ts’e-ga ki-the mo™-thi" ta ba do" she a-wa- kshi-mo® i® da’, a bi® da, tsi ga 113. We’-mo?-ka the mo®-thi® ta ba do™ she a-wa-kshi-mo" i® da’, a bi® da, tsi ga 114. We’-mo®-ka the mo*-thi® bi do" shki a’, a bit da, tsi ga, 115. We’-mo®-ka the gi-wa-ts’e-ga ki-the mo®-thi® ta ba do" she a-wa- kshi mo? i" da’, a bi® da, tsi ga. 116. Da’, a bi® da, tsi ga, 117. (1' thu-ce tsi-the to® a’, a bi" da, tsi ga, 118. U’-k’u-be wi? hi no®-zhi to" a’, a bi" da, tsi ga, 119. Ni’-dse ki i-no"-tha zhi the a’, a bi" da, tsi ga, 120. Ni’-dse ki i-no"-the ta do" a’, a bi" da, tsi ga, 121. U’-k’o" wa-no?-tha zhi thi" a’, a bi" da, tsi ga, 122. Mi’ pe-tho"-ba gthi" ta do" a’, a bi" da, tsi ga, 123. O’-k’o" wa-no®-tha zhi thi" a’, a bi da, tsi ga. 124. He’-dsi xtsi a’, a bi" da, tsi ga, 125. I’ zhit-ga’, a bi® da, tsi ga, 126. A’-ki-zhi 1-tse-the to" a’, a bi" da, tsi ga, 127. 1.’ zhi®-ga pe-tho"-ba’, a bi" da, tsi ga, 128. Thi’-ta-the gthi i-tse-the to™ a’, a bit da, tsi ga, 124 A’-ki-zhi 1-tse-the to" a’, a bi" da, tsi ga, 130. Ni’-dse ki i-no™-the ta do” a’, a bit da, tsi ga, 131. Ni’-dse ki i-no®-tha zhi to" a’, a bi® da, tsi ga, 132. She’ sho" thi" do®, a bi" da, tsi ga, 430 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151. 152. 153. 154. 155. 156. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. Iza. THE OSAGE TRIBE, [BTH. ANN. 39 Ga’ tse shki a’, a bi da, tsi ga, Wa’-thi"-e-cka she mo™ mo®-zhi i" da’, a bi® da, tsi ga, Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga, We’-ki-k’o" the mo®-thi" ta ba do" she a-wa-kshi-mo" i@ da’, a bi" da, tsi ga, Tsi'-zhu zhit-ga i-ta’-i, a bi" da, tsi ga, Wa’-zha-zhe shi®-ga i-ta e-tho"-ba’, a bi" da, tsi ga, I’-da-¢i-hi ki-the mo®-thrm shki o® ta ba do" she a-wa-kshi-mo® i? da’, a bi? da, tsi ga, I’-da-ci-hi ki-the mo®-thi® bi do" shki a’, a bi® da, tsi ga, I’-ts’a thit-ge mo®-thi® ta ba do® she a-wa-kshi-mo® i" da, a bi® da, tsi ga, We’-go"-tha a-thi® mo®-thi® bi do™ shki a’, a bi® da, tsi ga, We’-mo'-ka the gi-wa-ts’e-ga ki-the mo"-thit ta ba do® she a-wa-kshi-mo? i" da’, a bi® da, tsi ga. Da’, a bi® da, tsi ga, Ci’ thu-¢e tsi-the to™ a’, a bi" da, tsi ga, T’’ pa-ci wi" hi no"-zhi" to® a’, a bi® da, tsi ga, Mo®’-sho?-dse wi" hi no®-zhi® to" a’, a bi da, tsi ga, Ni’-dse ki i-no®-tha zhi the a’, a bi® da, tsi ga, Ni’-dse ki i-no®-the ta do" a’, a bi® da, tsi ga, O/-k’o® wa-no"-tha zhi thi® a’, a bi da, tsi ga, Mi’ pe-tho"-ba gthi" ta do" a’, a bi" da, tsi ga, O’-k’o" wa-no"-tha zhi thi" a’, a bi" da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, Tsi’ e-ta-thi-sho" xtsi hi no®-zhi® to® a’, a bi® da, tsi ga, Tsi’-zhe-be i-sdu-ga dsi xtsi a’, a bi" da, tsi ga, U’-ba-mo?-xe hi no®-zhi" to® a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, Tsi’ u-xta xtsi i-the ki-the to" a’, a bi" da, tsi ga, Gu’-dsi i-gthi-ge no" a’, a bi" da, tsi ga, Gu’-dsi i-gthit-ge do" a’, a bi" da, tsi ga, Tsi’-u-thu-ga tha-gthi® xtsi sho" i-ki-the to" a’, a bi® da, tsi ga, Tsi’ u-xta xtsi i-the ki-the to" a’, a bi" da, tsi ga, Tsi’ u-ho"-ba thi®-ge xtsi sho" i-ki-the to" a’, a bi" da, tsi ga, Tsi/-zhe-be wi-ta a’, a bi® da, tsi ga, Wa/’-ko"-da i" da’, a bi? da, tsi ga, Be’ 0®-wo?-ga-¢’i" ba tho® ta zhi sho" e-ki-the to® a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi® da} tsi ga, Ni’-dse ki i-no®-the thit-kshe a’, a bi" da, tsi ga, Mi’ pe-tho®-ba gthi® ta do™ a’, a bi® da, tsi ga, Ni’-dse ki i-no®-the thit-kshe a’, a bi® da, tsi ga, Sho"’ thit-ke it da’, a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 431 172. 173. 174. 175. 176. Wire 178. 179. 180. 181. 182. 183. 184. 185. 186. 187. 188. 189. 190. 19: 192. 193. 194. 195. 196. IMS fe 198. 199. 200. 201. 202. 203. 204. 205. 206. 207. 208. 209. Mi’ o®-ba sha-pe hi thit-kshe a’, a bi" da, tsi ga, Ga’ sho® xtsi do" a’, a bi® da, tsi ga, U’-thu-ha we-to"-i" ki-the thit-kshe a’, a bi da, tsi ga, Zhu’-i-ga ki-to"-be thit-kshe a’, a bi" da, tsi ga, He’-dsi xtsi a’, a bi" da, tsi ga, Zhu’-i-ga thit-ge xtsi pshi mi®-kshe sho" e-ki-the thi®-kshe a’, a bi® da, tsi ga, He’-dsi xtsi a’, a bi® da, tsi ga, Zhi®’-ga zhu-i-ga o®-tha ba tho®-ta xtsi mi®-kshe sho" e’-ki-the thit-kshe a’, a bi" da, tsi ga, Zhi®’-ga u-no® o®-tha ba tho"-ta xtsi mi®-kshe sho" e-ki-the thit- kshe a’, a bi® da, tsi-ga. Da’, a bi? da, tsi ga, She’ sho" thi" do" a’, a bi® da, tsi ga, Zhi®’-ga zhu-i-ga o®-the ta i tsi" da’, a bi® da, tsi ga, Zhi®’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga, (i/-pa-hi thi-¢tu-the ga te a’, a bi® da, tsi ga, U’-no® a-gi-the mi®-kshi® da’, a bi" da, tsi ga, Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, (i’-pa-hi thi-¢tu-the a bi i-the ki-the mo®-thi" ta i tse a, zhi"-ga’, a bi® da, tsi ga, Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga, I’-ts’a thi®-ge mo"-thi® ta 1 tsi" da’, a bi" da, tsi ga, Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga, Ts’e’ wa-tse-xi ki-the mo"-thi® ta i tse a, zhi"-ga’, a bi" da, tsi ga. Da’, a bi® da, tsi ga, Ga’ no®-zhi® da’, a bi® da, tsi ga, Hi’-ko" ba-¢’i®-tha ga tse shki a’, a bi® da, tsi ga, Hi’-ko® u-no® a-gi-the mi®-kshi" da’, a bi" da, tsi ga, Zhi®’-ga no® hi do a’, a bi da, tsi ga, Hi’-ko® ba-c’i?-tha a bi i-the ki-the mo®-thi® tai tse a’, zhi®-ga’, a bi" da, tsi ga, Zhi"’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga. Da’, a bi® da, tsi ga, Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga, Hy’ shki do” a’, a bi® da, tsi ga, U'-no® a-gi-the mi®-kshi® da’, a bi da, tsi ga, Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, Tse-wa-tse u-ga-wa a bi i-the ki-the mo*-thi® ta 1 tse a’, zhi"-ga’, a bi" da, tsi ga, Zhi®’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga, T’-ts’a thi"-ge mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga, Zhi"’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, Ts’e’ wa-tse-xi ki-the mo®-thi® ta i tse a’. zhi®-ga’- a bi" da, tsi ga. te bdo hw bt bw bw bv Ni [o>] to . Zhit’-ga zhu-i-ga o"-tha bi do® a . Thiu’-e ga-gthe-ce a bi i-the ki-the mo*-thi® ta bi tsi® da’, a bit son OOns THE OSAGE TRIBE, [ETH. ANN. 39 Da’, a bi" da, tsi ga, U’-mu-ta ga-wa ga thit-kshe shki a’, a bi" da, tsi ga, Kt’ shki do" a’, a bi® da, tsi ga, U’-no™ a-gi-the mi"-kshi® da’, a bi® da, tsi ga, Zhi®’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga, U’-mu-ta ga-wa a bii-the ki-the mo*-thi® ta i tse a’, zhi"-ga’, a bi" da, tsi ga, Zhi’-ga zhu-i-ga o"-tha bi do® a’, a bi® da, tsi ga, . I’-ts’a thit-ge mo®-thi® ta i tsi® da’, a bi da, tsi ga, Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga, . Ts’e wa-tse-xi ki-the mo™-thi® ta 1 tse a’, zhi"-ga’, a bi da, tsi ga. Da’, a bi da, tsi ga, . Thiu’-e ga-gthe-ce ga kshe a’, a bi® da, tsi ga, . E’ shki do" a’, a bi® da, tsi ga, U’-no® a-gi-the mi®-kshi" da’, a bin da tsi ga, ‘, a bi® da, tsi ga, da, tsi ga, . Zhir’-ga zhu-i-ga o"-tha bi do a’, a bi" da, tsi ga, I’-ts’a thit-ge mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga, Zhit’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga, Ts’e’ wa-tse-xi ki-the mo"-thi® tai tse a’, zhi"-ga’, a bi" da, tsi ga. . Da’, a bi® da, tsi, ga, . A’-zhu ga-wa ga thit-kshe shki a’, a bi" da, tsi ga, . E’ shki u-no® a-gi-the mi®-kshi® da’, a bi" da, tsi ga, . Zhiv’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga, A’-zhu ga-wa a bi i-the ki-the mo®-thi® ta i tsi" da’, a bi" da. tsi ga, Zhit’-ga zhu-i-ga o"-tha bi do™ a’, a bi® da, tsi ga, . Ts’e’ wa-tse-xi ki-the mo®-thi® tai tse a’, zhi®-ga’, a bi® da, tsi ga. Da’, a bi® da, tsi ga, * to) Hi’-zhu ga-wa ga kshe a’, a bi" da, tsi ga. Ke’ shki do" a’, a bi® da, tsi ga, . U’-no® a-gi-the mi®-kshi® da’, a bi® da, tsi ga, Zhi*’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga, Hi’-zhu ga-wa a bi i-the ki-the mo"-thi" ta i tse a’, zhi®-ga’, a bi® da, tsi ga, Zhi*’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, I’-ts’a thitge mo®-thi® ta 1 tsi" da’, a bi" da, tsi ga, Zhi®’-ga zhu-i-ga o"-tha bi do® a’, a bi" da, tsi ga, . Ts’e’ wa-tse-xi ki-the mo®-thi® tai tse a, zhi"-ga’, a bi" da, tsi ga. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 433 247. Da’, a bi" da, tsi ga, 248. I-the-dse bi-xo" ga tse shki a, a bi" da, tsi ga, 249. Jt’ shki do" a’, a bi" da, tsi ga, 250. U’-no® a-gi-the mi™-kshi" da’, a bi" da, tsi ga, 251. Zhit’-ga no" hi do® a’, a bi" da, tsi ga, 252. I’-the-dse bi-xo" a bi i-the ki-the mo"-thi" ta i tse a’, zhi"-ga’, a bi" da, tsi ga. 253. Da’, a bi® da, tsi ga, 254. I®’-shta-ha bi-xo® ga kshe shki a’, a bi" da, tsi ga, 255. Ei’ shki do? a’, a bi? da, tsi ga, 256. U’-no® a-gi-the mi®-kshi® da’, a bi" da, tsi ga, 257. Zhit’-ga no® hi do" a’, a bi" da, tsi ga, 258. I®’-shta-ha bi-xo" a bi i-the ki-the mo™-thi" ta i tse a’, zhi™-ga’, a bi® da, tsi ga. 259. We’-thi-xthi u-sda ga tse shki a’, a bit da, tsi ga, 260. E’ shki do" a’, a bi" da, tsi ga, 261. Zhit’-ga no® hi do" a’, a bi" da, tsi ga, 262. We’-thi-xthi u-sda a bi i-the ki-the mo®-thi" tai tsi" da’, a bit da, tsi ga. 263. Ta’-xpi hi" ga-ca-dse ga thi"-kshe shki a’, a bi" da, tsi ga, 264. E shki do" a’, a bi" da, tsi ga, 265. U’-no® a-gi-the mi"-kshi" da’, a bi" da, tsi ga, 266. Zhit’-ga zhu-i-ga o"-tha bi do" a’, a bi” da, tsi ga, = = con eS , 267. Ta’-xpi hi" ga-ca-dse a bi i-the ki-the mo®-thi" ta i tsi® da’, a bi" da, tsi ga, 268. Zhit’-ga zhu-i-ga o®-tha bi do a’, a bi® da, tsi ga to) 5 ) 3) pt) 269. I’-ts’a thi"-ge mo"-thi® tai tsi" da’, abi® da, tsi ga, Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi® da, tsi ga, 5 D 5) » Y D> Ts’e’ wa-tse-xi ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga, Zhi’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga to) f=) dots of Zhit’-ga no™ hi do® a’, a bi" da, tsi ga, Pa’-hi® cka shki i-the ki-the mo*-thi” tai tse a, zhi"-ga’, a bi" da . ¢ . : ? SD ) ? tsl ga. bo [— I bo bo CNY af a Sf SY > bo bo WwW bb ~I or Da’, a bi" da, tsi ga, . Zhit’/-ga no® hi do® a’, a bi" da, tsi ga, Hot’-ba tha-gthi" xtsi tse a’, a bi" da, tsi ga, Ho®’-ba u-¢a-ki-ba do-ba shki a’, a bi" da, tsi ga, U’-hi ki-the mo*-thi® ta i tse a, zhi"-ga’, a bi" da, tsi ga. ~J ior) a oy. bt bo KS bo bh =~] bo ie.2) ~I S © Da’, a bi" da, tsi ga, 281. U’-thu-ha we-to"-i" ki-the tsi-the thit-kshe a’, a bi" da, tsi ga, 282. Tsi’-zhe-be i-sdu-ge tse a’, a bi® da, tsi ga, 3594°— 25+ 28 . Gu’-dsi hi no®-zhi" to® a . Wa’-zhit-ga’, a bi" da, tsi ga, . Ho’-to® wa-no"-k’o" hi no®-zhi® to® a’, a bi® da, tsi ga, THE OSAGE TRIBE, [BTH. ANN. 39 . Hi’ no®-zhi? to" a’, a bi® da, tsi ga, . Mo®’-zho® do®-be no®-zhi® to" a’, a bi da, tsi ga, . Mo®’-zho" sho-dse xtsi do"-be hi no®-zhi" to™ a’, a bi® da, tsi ga. . Zho" i-ta-xe ga-xu-xu-e kshe a-no®-k’o" hi ro®-zhi® to® a’, a bi® da, tsi ga ’, a bi® da, tsi ga, (i-e’ xtsi wa-no®-k’o" to" a’, a bi" da, tsi ga, . He-dsi xtsi a’, a bi® da, tsi ga, 2. U’-ci-gthe sha-pe i-tse-the to" a’, a bi da, tsi ga, . U’-tse-xi a’, a bi® da, tsi ga, . Wa’-thi®-e-cka i-tse-tha zhi to" a’, a bi" da, tsi ga, 5. U'-ci-gthe sha-pe i-tse-a-the i" da’, a bi® da, tsi ga, . Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga, . O/-do® e no® bi no® a’, a bi" da, tsi ga, . Sho?’ xtsi i-tse-a-the i" da’, a bi da, tsi ga, . He’-dsi xtsi a’, a bi" da, tsi ga, . Ci’ thu-ce wi" i-tse-the to" a’, a bi" da, tsi ga, . U’-¢i-gthe pe-tho®-ba i-tse-the to® a, a bi® da, tsi ga, . Ga’ tse shki a’, a bi® da, tsi ga, 3. Wa’-thit-e-cka i-tse-a-tha mo"-zhi i" da’, a bi da, tsi ga, . U’-ci-gthe pe-tho™-ba e no" bi no? a’, a bi" da, tsi ga, . Sho’ xtsi i-tse-a-the i" da’, a bi da, tsi ga, . O'-do” e no" bi no® a’, a bi® da, tsi ga, . Sho"’ xtsi i-tse-a-the i" da’, a bi" da, tsi ga, 8. O’-do" pe-tho®-be e no® bi no® a . Sho’ xtsi i-tse-a-the i" da’, a bit da, tsi ga. ’, a bi? da, tsi ga, . Da’, a bi? da, tsi ga, . Ci’ thu-ce tsi-the to™ a . Mo®’-zho® u-da-bthu-bthu-e xtsi hi no"-zhi® to” a’, a bi da, tsi ga, . Mo?’-hi® no®-¢a-thu xtsi hi no™-zhi® to" a’, a bi" da, tsi ga, . Ci’ thu-ce tsi-the to" a’, a bi da, tsi ga, . Tsi’ zhi®-ga wi? hi no®-zhi" to® a’, a bi® da, tsi ga, . Ci’ thu-ce tsi-the to" a’, a bi" da, tsi ga, . Ni’ ko®-ha xtsi hi no®-zhi" to" a’, a bit da, tsi ga, . He’-dsi xtsi a’, a bi" da, tsi ga, . Zha’-be do-ga to a’, a bi" da, tsi ga, . Cir-dse mo®-sho-sho-dse i-he-the to a’, a bi® da, tsi ga, . A’-kia-¢ta i-no®-the to™ a’, a bi" da, tsi ga, . The’ shki wa-thi"-e-cka she-mo" mo®-zhi i® da’, a bi® da, tsi ga, . Zhi"’-ga mi hi-e ge ta’, a bi® da, tsi ga, ‘a bi® da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 435 324. We’-mo"-ka the mo®-thi® ta ba do™ she a-wa-kshi-mo® i® da’, a bit da, tsi ga, 325. We’-mo"-ka the mo?-thi® bi do® shki a’, a bi" da, tsi ga, 326. We’-mo"-ka the gi-wa-ts’e-ga ki-the mo-thi® ta ba do® she a-wa-kshi-mo?® i" da, a bi® da, tsi ga. 327. Da’, a bi" da, tsi ga, 328. Ni’ u-ca-gi xtsi dsi a’, a bi da, tsi ga, 329. (i?/-dse ni i-ga-pu-ki the a’, a bit da, tsi ga, 330. Ni’ ki-mo?-ho? xtsi a’, a bi® da, tsi ga, 331. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, . 332. Ni’ u-ba-sho" wi" hi kshe a’, a bi® da, tsi ga, ~333. Thiu’-xe zhi"-ga’to"™ no" a’, a bi® da, tsi ga, 334. Tha’-xia-tha gthi i-he-the to” a’, a bi" da, tsi ga, 335. He’-dsi xtsi tha-xu-e gi-gthe do® a’, a bi" da, tsi ga 336. Tsi/-zhe-be i-sdu-ga dsi a’, a bi® da, tsi ga, 337. U’-tha-xu-e gthi i-he-the to a’, a bi" da, tsi ga, 338. Wa’-thit-e-¢ka btha-xu-e a-gthi mo*-zhi i" da’, a bi" da, tsi ga, 339. Zhit’-ga mi hi-e ge ta’, a bi" da, tsi ga, 340. We’-tha-wa mo"-thi® ta ba do™ btha-xu-e a-¢thi i" da’, a bi® da, tsi ga, 341. Zhit’-ga we-tha-wa mo®-thi® bi do" a’, a bi" da, tsi ga, 342. We’-tha-wa gi-wa-ts’e-ga ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga. ? 348. Da’, a bi da, tsi ga, 344. Zha’-be do-ga kshe a’, a bi" da, tsi ga, 345. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi @a, 346. Ni’ ki-mo?-ho? xtsi a’, a bi® da, tsi ga, 347. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, 348. Ni’ u-ba-sho" we-tho®-ba thi-kshe a’, a bi® da, tsi ga, 349. He’-dsi xtsi hi to® a’, a bi" da, tsi ga, 350. Thiu’-xe zhi"-ga to" no" a’, a bi® da, tsi ga, 351. Tha’-xia-tha gthi i-he-the to a’, a bit da, tsi ga, 352. He’-dsi xtsi tha-xu-e gi a’, a bi® da, tsi ga, 353. Tsi'-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga, 354. U’-tha-xu-e gthi i-he-the to a’, a bit da, tsi ga, 355. Wa’-thi"-e-cka btha-xu-e a-gthi mo*-zhi i" da’, a bi® da, tsi ga, 356. Zhi"’-ga we-tha-wa mo"-thi" ta ba do" btha-xu-e a-gthi i® da’, a bit da, tsi ga, 57. Zhit’-ga we-tha-wa mo®-thi" bi do" a’, a bi" da, tsi ga, 58. I’-ts’a thit-ge mo®-thi" ta 1 tsi” da’, a bi® da, tsi ga. 359. Da’, a bi® da, tsi ga, 360. Zha’-be do-ga kshe a’, a bi® da, tsi ga, 361. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, 436 THE OSAGE TRIBE. [ETH. ANN. 39 362. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga, 363. Ba’-btha-btha-xe kshe a’, a bi® da, tsi ga, 364. Ni’ u-ba-sho® tha-bthi" hi kshe a’, a bi" da, tsi ga, 365. Thiu’-xe zhi®-ga to™ no® a’, a bi® da, tsi ga, 366. Tha’-xia-tha gthi i-he-the to™ a’, a bi® da, tsi ga, 367. He’-dsi xtsi tha-xu-e gi a’, a bi® da, tsi ga, 368. Tsi’-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga, 369. U’-tha-xu-e gthi i-he-the to™ a’, a bi" da, tsi ga, 370. Wa’-thi®-e-cka btha-xu-e a-gthi mo®-zhi i" da’, a bi® da, tsi ga, 371. Zhi"’-ga we-tha-wa mo*-thi® ta ba do® Etha-xu-e a-gthi i® da’, a bi da, tsi ga. 372. Da’, a bi® da, tsi ga, 373. Zha’-be do-ga kshe a’, a bi® da, tsi ga, 374. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi da, tsi ga, 375. Ni’ u-ba-sho® we-do-ba thit-kshe a’, a bi" da, tsi ga, 376. Thiu’-xe zhi®-ga to™ no® a’, a bi® da, tsi ga, 377. Tha’-xia-tha gthi i-he-the to® a’, a bi® da, tsi ga, 378. He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bi da, tsi ga, 379. Tsi’-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga, 380. U’-tha-xu-e gthi i-he-the to" a’, a bi da, tsi ga, 381. Wa’-thit-e-cka btha-xu-e a-gthi mo®-zhi i" da’, a bi" da, tsi ga, 382. Zhi"’-ga mi hi-e ge ta’, a bi" da, tsi ga, 383. We’-tha-wa mo®-thi" ta ba do" btha-xu-e a-¢thi i" da’, a bi" da, tsi ga. 384. Da’, a bi® da, tsi ga, 385. Zha’-be dosga kshe a’, a bi" da, tsi ga, 386. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi da, tsi ga, 387. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga, : ) + ed bol 388. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, 389. Ni’ u-ba-sho" we-ca-to® thit-kshe a’, a bi® da, tsi ga, 390. E’-dsi xtsi hi kshe a’, a bi" da, tsi ga, » rod 391. Thiu’-xe zhi"-ga to" no” a’, a bi" da, tsi ga, 392. Tha’-xia-tha ethi i-he-the to" a’, a bit da, tsi ga, 393. He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bit da, tsi ga, 394. Tsi’-zhe-be i-sdu-ge tse a’, a bi” da, tsi ga . fo} a2 ted) 395. U’-tha-xu-e gthi i-he-the to" a’, a bit da, tsi ga, ? . co 396. Wa’-thit-e-cka btha-xu-e a-gthi mo*-zhi i" da’, a bit da, tsi ga, 397. Zhi*-ga we-tha-wa mo?-thi" ta ba do® btha-xu-e a-gthi i" da, e to" a’, a bi" da, tsi ga. 398. Da’, a bi? da, tsi ga, 399. Zha’-be do-ga kshe a’, a bi" da, tsi ga, 400. Ni’ u-¢a-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, 401. Ni’ ki-mo®-ho® xtsi a’, a bit da, tsi ga, LA FLESCH] RITE OF VIGIL—OSAGE LANGUAGE. 437 402. 403. 404. 405. 406. 407. 408. 409. 410. 411. 412. 413. 414. 415. 416. 417. 418. 419. 420. 421. 422. He q= “Io He ee tow Ww Wh WD bd LO c& GO or He CO Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, Ni’ u-ba-sho" sha-pe hi kshe a’, a bi" da, tsi ga, Thiu’-xe zhi"-ga to" no" a’, a bi" da, tsi ga, Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga, K’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga, Tsi/-zhe-be i-sdu-ge tse a’, a bi" da, tsi ga, U’-tha-xu-e gthi i-he-the to™ a, a bi® da, tsi ga, Wa’-thi-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi" da, tsi ga, Zhi"’-ga we-tha-wa mo®-thi® ta ba do® btha-xu-e a-gthi i" da’, a bi" da, tsi ga. Da’, a bi" da, tsi ga, Zha'-be do-ga kshe a’, a bi" da, tsi ga, Ni’ u-¢a-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, Ni’ u-ba-sho" we-pe-tho"-ba thit-kshe a’, a bi" da, tsi ga, He’-dsi xtsi hi kshe a’, a bi" da, tsi ga, Thiu’-xe zhi®-ga to" no" a’, a bi" da, tsi ga, Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga, B}’-dsi xtsi tha-xu-e gi a’, a bi® da, tsi ga, Tsi’-zhe-be i-sdu-ge tse a’, a bit da, tsi ga, U’-tha-xu-e gthi i-he-the to" a’, a bi® da, tsi ga, Wa’-thir-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi" da, tsi ga, Zhi"’-ga we-tha-wa mo®-thi® ta ba do" btha-xu-e a-gthi i" da’, a bi" da, tsi ga. Da’, a bi da, tsi ga, Ni’ u-¢a-gi xtsi dsi a’, a bi" da, tsi ga, . (ir’-dse ni i-ga-pu-ki the a’, a bi" da, tsi ga, - Ni’ ki-mo®-ho" xtsi a’, a bi® da, tsi ga, . Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, . Ni’ u-ba-sho" wi" hi kshe a’, a bi" da, tsi ga, . Thiu’-xe zhi?-ga to™ no" a’, a bi" da, tsi ga, . Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga, . He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bi" da, tsi ga, . Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga, . U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, . Wa’-thi"-e-¢ka btha-xu-e a-gthi mo®-zhi i" da, a bi" da, tsi ga, . Zhi’-ga mi hi-e ge ta’, a bi" da, tsi ga, . We’-tha-wa mo®-thi® ta ba do" btha-xu-e a-gthi i" da’, a bi" da, tsi ga, . Zhit’-ga we-tha-wa mo®-thi® bi do® a’, a bi" da, tsi ga, 8. We-tha-wa gi-wa-ts’e-ga ki-the mo®-thi® ta i tsi" da, a bi® da, tsi ga. 1 Das a bit da, ts ea, . Zha’-be do-ga kshe a’, a bi" da, tsi ga, tan} I * oD Pe Or Or or or or ow Se) > or He He He ee Or Or Or Or Or NS we) a (9,2) i 5. U’-tha-xu-e gthi i-he-the to® a’, ). Wa’-thi"-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi® da, tsi ga, . Zhit/-ga we-tha-wa mo®-thi® ta ba do® btha-xu-e a-gthi i" da’, THE OSAGE TRIBE, [ETH. ANN. 39 . Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, . Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga, . Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, . Ni’ u-ba-sho" we-tho®-ba thi"-kshe a’, a bi" da, tsi ga, . He’-dsi xtsi hi to® a’, a bit da, tsi ga, 3. Thiu’-xe zhi®-ga to" no" a’, a bi® da, tsi ga, . Tha’-xia-tha gthi i-he-the to® a’, a bi" da, tsi ga, . He’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga, . Tsi/-zhe-be tha-ta tse a’, a bi" da, tsi ga, U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, Wa’-thi-e-cka btha-xu-e a-gthi mo*-zhi i" da’, a bi® da, tsi ga, Zhi®’-ga we-tha-wa mo"-thi® ta ba do® btha-xu-e a-gthi i" da’, a bi® da, tsi ga, . Zhit’-ga we-tha-wa mo®-thi® bi do" a’, a bi" da, tsi ga, I’-ts’a thi"-ge mo®-thi® ta i tsi" da’, a bi® da, tsi ga. . Da’, a bi" da, tsi ga, Zha’-be do-ga kshe a’, a bi" da, tsi ga, . Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, Ki/-mo"-ho? xtsi a’, a bi" da, tsi ga, Ba’-btha-btha-xe kshe a’, a bi® da, tsi ga, . Ni’ wba-sho" tha-bthi" hi kshe a’, a bi da, tsi ga, . Thiu’-xe zhi®-ga to" no" a’, a bi® da, tsi ga, 2. Tha’-xia-tha gthi i-he-the to™ a 3. He’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga, 4. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga, / , a bi® da, tsi-ga, / a bi" da, tsi ga, a bi® da, tsi ga. . Da’, a bi® da, tsi ga, . Zha’-be do-ga kshe a’, a bi® da, tsi ga, . D> . Ni’-u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, . Ni’ u-ba-sho" we-do-ba thi®-kshe a’, a bi" da, tsi ga, 2. Thiu’-xe zhi®-ga to™ no® a’, a bi" da, tsi ga, . Tha’-xia-tha gthi i-he-the to" a’, a bit da, tsi ga, . He’-dsi xtsi tha-xu-e gi-gthe do" a’, a bit da, tsi ga Sie Tt =| : om) . Tsi’-zhe-be tha-ta tse a’, a bi® da, tsi ga, . U'-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, . Wa’-thit-e-cka btha-xu-e a-gthi mon-zhi i" da’, a bi" da, tsi ga S ? * , . Zhit’-ga mi hi-e ge ta’, a bi® da, tsi ga, oD Dm . ‘s Db . We’-tha-wa mo?-thi® ta ba do® btha-xu-e a-gthi i" da’, a bi" da, tsi ga. 439 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 480. Da’, a bi® da, tsi ga, 481. Zha’-be do-ga kshe a’, a bi da, tsi ga, 482. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi™ da, tsi ga, 483. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga, 484. Ni’ ba-btha-xe kshe a’, a bi" da, tsi ga, 485. Ni’ u-ba-sho" we-ca-to" thi"-kshe a’, a bi" da, tsi ga, 486. E’-dsi xtsi hi kshe a’, a bi" da, tsi ga, 487. Thiu’-xe zhi®-ga to" no® a’, a bi® da, tsi ga, 488. Tha’-xia-tha gthi i-he-the to™ a’, a bi™ da, tsi ga, 489. He’-dsi xtsi tha-xu-e gi-gthe do® a’, a bi" da, tsi ga, 490. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga, 491. U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, 492. Wa’-thi"-e-cka btha-xu-e a-gthi mo"-zhi i" da’, a bi" da, tsi ga, 493. Zhit’-ga we-tha-wa mo®-thi® ta ba do® btha-xu-e a-gthi i" da, e to" a’, a bi® da, tsi ga. 494. Da’, a bi" da, tsi ga, 495. Zha’-be do-ga kshe a’, a bi" da, tsi ga, 496. Ni’ u-ca-gi xtsi dsi hi the kshe a’, a bi" da, tsi ga, 497. Ni’ ki-mo®-ho® xtsi a’, a bi" da, tsi ga, 498. Ba’-btha-btha-xe kshe a’, a bi" da, tsi ga, 499. Ni’ u-ba-sho" sha-pe hi kshe a’, a bi” da, tsi ga, 500. Thiu’-xe zhi"-ga to" no" a’, a bi? da, tsi ga, 501. Tha’-xia-tha gthi i-he-the to" a’, a bi" da, tsi ga, 502. E’-dsi xtsi tha-xu-e gi a’, a bi" da, tsi ga, 503. Tsi’-zhe-be tha-ta tse a’, a bi" da, tsi ga, 504. U’-tha-xu-e gthi i-he-the to" a’, a bi" da, tsi ga, 505. Wa’-thiv-e-¢ka btha-xu-e a-gthi mo™-zhi i" da’, a bi" da, tsi ga, 506. Zhi"-ga we-tha-wa mo*-thi™ ta ba do" btha-xu-e a-gthi i® da, a bi" da, tsi ga. Sone 1. (Free translation, p. 172; literal translation, p. 571.) alt, Ni-ka wi® e thi a-gi bi no, Thi® a-gi-bi no®, thi" a-gi bi no™ ho, Wa-ho-shi-ge do" thi" a-gi bi nos, Thi® a-gi bi no®, thi" a-gi bi no, Ni-ka wi" e thi" a-gi bi no. 2. Ni-ka wi® e thi a-gi bi no, Thi a-gi bi no*, thi" a-gi bi no™ ho, T-e do" a-thi® a-do" thi" a-gi bi nos, Thi® a-gi bi no*, thi" a-gi bi no2, Ni-ka wi" e thi" a-gi bi no*. 440 THE OSAGE TRIBE, 3. Ni-ka wi® e thi" a-gi bi no, Thi® a-gi bi no®, thi" a-gi bi no™ ho, T-e gtho®-the a-do® thi® a-gi bi no, Thi® a-gi bi no, thi® a-gi bi no, Ni-ka wi" e thi" a-gi bi no*. Sone 2. (Freetranslation, p. 173; literaltranslation, p. 572.) Il. The thi®-kshe i-ta wi-kshi-the, The thi"-kshe i-ta wi-kshi-the, The-thi®-kshe i-ta wi-kshi-the, The-thi®-kshe i-ta wi-kshi-the, The thi®-kshe i-ta wi-kshi-the the the he the, Wa-ho-shi-ge do® i-ta wi-kshi-the, The-thi*-kshe i-ta wi-kshi-the, The thi®-kshe i-ta wi-kshi-the, The-thi2-kshe i-ta wi-kshi-the, The thi®-kshe i-ta wi-kshi-the. 2. The thi®-kshe i-ta wi-kshi-the, The thi®-kshe i-ta wi-kshi-the, The thi*-kshe i-ta wi-kshi-the, The thi®-kshe i-ta wi-kshi-the, The thit-kshe i-ta wi-kshi-the the the he the, T-e do® a-thi® i-ta wi-kshi-the, The thi*-kshe i-ta wi-kshi-the, The thi*-kshe i-ta wi-kshi-the, The thi-kshe i-ta wi-kshi-the, The thi®-kshe i-ta wi-kshi-the. Sone 3. (Freetranslation, p. 174; literal translation, p. 572.) lp Dsi tsi-tha thi", dsi tsi-tha thi he, T-e do’, a-thi™ she-thu a-thi® a-gi bi no®, Dsi tsi-tha thi", dsi tsi-tha thi, Dsi tsi-tha thi", dsi tsi-tha thi, Dsi tsi-tha thi" he, T-e ta thi she-thu a-thi" a-gi bi no2,’ Dsi tsi-tha this. 2: Dsi tsi-tha thi", dsi tsi-tha thi® he, T-e tse she-thu a-thi® a-gi bi no®, Dsi tsi-tha thi*, dsi tsi-tha thi, Dsi tsi-tha thi», dsi tsi-tha thi", Dsi tsi-tha thi" he, T-e do® a-thi® she-thu a-thi® a-gi bi no, Dsi tsi-tha thi*. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 441 Sone 4. (Free translation, p. 176; literaltranslation, p. 572.) ke Mo»®-thi®-ka u-thi-sho® a-gtha-bthi" e he, Mo?-thi®-ka u-thi-sho® a-gtha-bthi" e he, a he, I-ba ’thi® a-do® u-thi-sho® bthe hi" do a he he. eB Mo»®-thit-ka u-thi-sho" a-gtha-bthi" e he, Mo»®-thi*-ka u-thi-sho® a-gtha-bthi" e he, a he, Mo?-hi® a-thi® a-do® u-thi-sho"® bthe hi" do a he he. 3. Mo>*-thi2-ka u-thi-sho® a-gtha-bthi" e he, Mo»-thi2-ka u-thi-sho® a-gtha-bthi® e he a he, We-tsi® a-thi® a-do® u-thi-sho" bthe hi* do a he he, 4, Mo?-thi*-ka u-thi-sho” a-gtha-bthi" e he, Mo?-thi*-ka u-thi-sho" a-gtha-bthi® a he a he, Iti-no® a-thi® a-do® u-thi-sho® bthe hi" do a he he. 5s Mo?-thi*-ka u-thi-sho® a-gtha-bthi® e he, Mo®-thi®-ka u-thi-sho® a-gtha-bthi e he a he, Wa-xthe u-thi-sho® a-tha-ha bthe hi" do a he he, 6. Mo?-thi-ka op-she a-gtha-bthi® e he, Mo>-thi®-ka op-she a-gtha-bthi® e he a he, I-ba ’thi® a-do® op-she bthe hi" do a he he. te Mo?-thi*-ka op-she a-gtha-bthi" e he, Mo?-thi*-ka op-she a-gtha-bthi® e he a he, Mo?-hit a-thi a-do® op-she bthe hi" do a he he. 8. Mo»-thi®-ka op-she a-gtha-bthi* e he, Mo?-thi*-ka op-she a-gtha-bthi" e he a he, We-tsi® a-thi" a-do" op-she bthe hi do a he he. 9. Mo?-thi»-ka op-she a-gtha-bthi" e he, Mo?-thi®-ka op-she a-gtha-bthi" e he a he, Ki-no® a-thi" a-do® op-she bthe hi" do a he he. 10. Mo»-thi*-ka op-she a-gtha-bthi" e he, Mo>-thi*-ka op-she a-gtha-bthi® e he a he, Wa-xthe a-thi= a-do" op-she bthe hi do a he he. 442 THE OSAGE TRIBE, 11. Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he, Mo»?-thi*-ka ga-gi-xe a-gtha-bthi e he a he, I-ba ’thi2 a-do" ga-gi-xe bthe ni® do a he he. 12. Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he, Mo?-this-ka ga-gi-xe a-gtha-bthi" e he a he, Mo?-hi" a-thi® a-do® ga-gi-xe bthe hi" do a he he. 13. Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he, Mo»®-thi®-ka ga-gi-xe a-gtha-bthi" e he a he, We-tsi® a-thi= a-do" ga-gi-xe bthe hit do a he he. 14. Mo»-thi®-ka ga-gi-xe a-gtha-bthi" e he, Mo?-thi*-ka ga-gi-xe a-gtha-bthi" e he a he, Ki-no® a-thi® a-do® ga-gi-xe bthe hi" do a he he. 15. Mo?-thi®-ka ga-gi-xe a-gtha-bthi" e he, Mo?-thi®-ka ga-gi-xe a-gtha-bthi" e he a he, Wa-xthe a-thi® a-do"® ga-gi-xe bthe hi* do a he he. 16. Mo»-thi®-ka ga-gi-xe a-gtha-bthi* e he, Mo»?-thi®-ka ga-gi-xe a-gtha-bthi" e he a he, Ho®-be a-thi® a-do" ga-gi-xe bthe hi do a he he. Sone 5. (Free translation, p. 178; literal translation, p. 574.) ile Tha-wa tse the he, the-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i" wi®-xtsi tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he. >) Tha-wa tse the he, tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i tho®-ba tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he. 3. Tha-wa tse the he, tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i® tha-bthi" tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he. [ETH. ANN, 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 443 4, Tha-wa .se the he, tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i® do-ba tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he. 5. Tha-wa tse the he, tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i" ga-to" tha-wa tse the he, Tha-wa tse the he, tha-wa tse-the he, Wa-tse the he. 6. Tha-wa tse the he, tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i" sha-pe tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he. he Tha-wa tse the he, tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he Mi-k’i" she-no® tha-wa tse the he, Tha-wa tse the he, tha-wa tse the he, Wa-tse the he. Sone 6. (Free translation, p. 182; literal translation, p. 575.) ul E he ha he-be ni ha-thi" a-gtha-gtha be, He-be ni ha-thi® a-gtha-gtha be, E he ha he-be ni ha-thi" a-gtha-gtha be, E he ha he-be ni ha-thi® a-gtha-gtha be, - He-be ni ha-thi® a-gtha-gtha be. He-be ni ha-thi® a-gtha-gtha be. Ka’-xrt Wa-rTHo®. Sone 1. (Free translation, p. 184; literal translation, p. 575.) 1. Ka-xe a-tsit da ha ni wa-the, Ka-xe a-tsi® da ha ni wa-the, Ci ta "tsi da ha ni wa-the, Ka-xe a-tsi® da ha ni wa-the. 2. Ka-xe a-tsi® da ha ni wa-the, Ka-xe a-tsi" da ha ni wa-the, Hi ta ’tsi= da ha ni wa-the, Ka-xe a-tsi" da ha ni wa-the. 444 THE OSAGE TRIBE, 3. Ka-xe a-tsi® da ha ni wa-the, Ka-xe a-tsi® da ha ni wa-the, Zhu ta ’tsit da ha ni wa-the, Ka-xe a-tsit da ha ni wa-the. 4, Ka-xe a-tsi" da ha ni wa-the, Ka-xe a-tsi" da ha ni wa-the, A ta ’tsi" da ha ni wa-the, Ka-xe a-tsi® da ha ni wa-the. 5. Ka-xe a-tsi® da ha ni wa-the, Ka-xe a-tsi® da ha ni wa-the, Pa ta ’tsi® da ha ni wa-the, Ka-xe a-tsi3,da ha ni wa-the. 6. Ka-xe a-tsit da ha ni wa-the, Ka-xe a-tsi" da ha ni wa-the, I ta ’tsi=® da ha ni wa-the, Ka-xe a-tsi* da ha ni wa-the. Sone 2. (Free translation, p. 185; literal translation, p. 576.) Li Ka-xe a-tsi" da ha sho" ni da we, Ci-a hi wa ta ha sho® ni da we, Ka-xe a-tsit da ha sho" ni da we, Ci-a hi wa ta ha sho" ni da we, Ka-xe a-tsi" da ha sho" ni da we. 2 a Ka-xe a-tsi® da ha sho" ni da we, Hi-a hi wa ta ha sho" ni da we, Ka-xe a-tsi® da ha sho" ni da we, Hi-a hi wa ta ha sho" ni da we, Ka-xe a-tsi" da ha sho" ni da we. 3. Ka-xe a-tsi" da ha sho" ni da we, Zhu-a hi wa ta ha sho" ni da we, Ka-xe a-tsi da ha sho" ni da we, Zhu-a hi wa ta ha sho® ni da we, Ka-xe a-tsi® da ha sho" ni da we. 4. Ka-xe a-tsi" da ha sho" ni da we, A hi wa ta ha sho" ni da we, Ka-xe a-tsi2 da ha sho" ni da we, A hi wa ta ha sho" ni da we, Ka-xe a-tsit da ha sho" ni da we. [ETH. ANN. 29 LA FLESCHDP] RITE OF VIGIL—OSAGE LANGUAGE, 5. Ka-xe a-tsi® da ha sho" ni da we, Pa hi wa ta ha sho® ni da we, Ka-xe a-tsi® da ha sho" ni da we Pa hi wa ta ha sho® ni da we Ka-xe a-tsi® da ha sho" ni da we. 6. Ka-xe a-tsi" da ha sho" ni da we I-a hi wa ta ha sho" ni da we Ka-xe a-tsi® da ha sho" ni da we T-a hi wa ta ha sho® ni da we Ka-xe a-tsi" da ha sho® ni da we. Wa-ca’-BE Wa-THON. Sone 1. (Free translation, p. 188; literal translation, p. 577. ile Mo? thi-to® ge he ta-ko i= da ha-we, Mo* thi-to® ge he ta-ko is da ha-we he, Mo? thi-to® ge he ta-ko i= da ha-we, Wi a-tsi is da ha-we he, Mo? thi-to® ge he ta-ko i= da ha-we. 2. Mor thi-k’o ge he ta-ko i= da ha-we, Mo? thi-k’o ge he ta-ko is da ha-we he, Mo? thi-k’o ge he ta-ko i= da ha-we, Wi a-tsi i7 da ha-we he, Mo? thi-k’o ge he ta-ko i= da ha-we. Sone 2. (Free translation, p. 189; literal translation, p. 577.) ils No®-be 0-xo-dse u-wa-ni-ke no® ta-ko i da ha, No®-be 0®-xo-dse u-wa-ni-ke no® ta-ko i= da ha, E tho wa da da e tho wa na, E tho wa da da e tho wa na the, No®-be 02-xo-dse u-wa-ni-ke no® ta-ko i= da ha, 2: No®-be 0®-ca-be u-wa-ni-ke no® ta-ko i= da ha, No®-be 02-¢a-be u-wa-ni-ke no® ta-ko i= da ha, E tho wa da da e tho wa na, E tho wa da da e tho wa na the, No*-be 0®-ga-be u-wa-ni-ke nlo® ta-ko i= da ha. 445 446 THE OSAGE TRIBE, 3. J»-dse o-xo-dse u-wa-ni-ke no® ta-ko i" da ha, T»-dse 02-xo-dse u-wa-ni-ke no® ta-ko i* da ha, E tho wa da da e tho wa na, E tho wa da da e tho wa na the, T»-dse 02-xo-dse u-wa-ni-ke no® ta-ko i* da ha. 4. I»-dse 0®-ca-be u-wa-ni-ke no" ta-ko i" da ha, T»-dse 0®-ca-be u-wa-ni-ke no® ta-ko i= da ha, E tho wa da da e tho wa na, E tho wa da da e tho wa na the, I=-dse 0®-ga-be u-wa-ni-ke no® ta-ko i" da ha. 5. T»-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i" da ha, I»-dse 02-ho®-ba u-wa-ni-ke no" ta-ko i" da ha, E tho wa da da e tho wa na, E tho wa da da e tho wa na the, I»-dse 0®-ho®-ba u-wa-ni-ke no® ta-ko i® da ha, Sone 3. (Free translation, p. 190; literal translation, p. 578.) ule Tsi-go mo®-thi-k’o go"-tha bthe he, Tsi-go mo®-thi-k’o go™-tha bthe he a he, Do-ga mo®-thi-k’o go"-tha ha bthe hi® do ho. 2. Tsi-go mo®-thi k’o go®-tha bthe he, Tsi-go mo®-thi k’o go®-tha bthe he a he, Mi-ga mo®-thi-k’o go®-tha ha bthe hi do ho. 3. Tsi-go mo®-thi-k’o go"-tha bthe he, Tsi-go mo®-thi-k’o go®-tha bthe he a he, Zhi*-ga mo®-thi-k’o go®-tha ha bthe hi do ho. 4. Tsi-go mo®-thi-k’o go®-tha bthe he, Tsi-go mo®-thi-k’o go®-tha bthe he a he, Ho*-ba mo2-thi-k’o go®-tha ha bthe hi* do ho, (ETH. ANN. 39 LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE, 447 Sona 4. (Free translation, p. 191; literal translation, p. 578.) ile Tsi-go, tsi-go ho, Tsi-go wi® ’tha-the do2, Da-ce a-the a-thi™ he no® Tsi-go, tsi-go. tsi-go ho, Tsi-go wi" ’tha-the do, Da-ce a-the a-thi he no®, Tsi-go, tsi-go, tsi-go ho. 2. Tsi-go, tsi-go ho, Tsi-go wi® ’tha-the do, Ts’e i-he a-the a-thi" he, no®, Tsi-go, tsi-go, tsi-go ho, Tsi-go wi" ’tha-the do, Ts’e i-he a-the a-thi" he no", Tsi-go, tsi-go, tsi-go ho. 3. Tsi-go, tsi-go ho, Tsi-go wi? ’tha-the do”, Sho-dse no® co®-ho® pa-xe a-thi® he no, Tsi-go, tsi-go, tsi-go ho, Tsi-go wi" ’tha-the do, Sho-dse no" go®-ho® pa-xe a-thl" he no®, Tsi-go, tsi-go, tsi-go ho. 4. Tsi-go, tsi-go ho, Tsi-go wi® 'tha-the do, Ni-xo-dse ¢o®-ho® pa-xe a-thi® he no®, Tsi-go, tsi-go, tsi-go ho, Tsi-go wi" ’tha-the do, Ni-xo-dse ¢o®-ho® pa-xe a-thi® he no®, Tsi-go, tsi-go, tsi-go ho. 5. Tsi-go, tsi-go ho, Tsi-go wi® ’tha-the do®, Wa-hi ge ¢o"-ho® pa-xe a-thi" he no2, Tsi-go, tsi-go, tsi-go ho, Tsi-go wi" ’tha-the do, Wa-hi ge ¢o"-ho" pa-xe a-thi" he no2, Tsi-go, tsi-go, tsi-go ho. 448 THE OSAGE TRIBE, Tsr Wa-THON, Sone 1. Free translation, p. 197; literal translation, p. 579.) it A-ci-gthe no® wa-k’o" no®, A-ci-gthe no® wa k’o® nos, A-ci-gthe no" wa-k’o" no®, wa-k’o® no2, A-gi-gthe no® wa-k’o" no® a he he. 2. A-ci-gthe no" gthe-ce no, A-ci-gthe no" gthe-ce no®, A-ci-gthe no® gthe-ce no®, gthe-ce no, A-ci-gthe no® gthe-ce no” a he he. 3. A-ci-gthe no® ba-bthi no®, A-ci-gthe no® ba-bthi no®, A-ci-gthe no® ba-bthi no®, ba-bthi no, A-ci-gthe no® ba-bthi no" a he he. 4, A-gi-gthe no® bo-xa no®, A-gi-gthe no" bo-xa no®, A-ci-gthe no® bo-xa no", bo-xa no?, A-ci-gthe no® bo-xa no" a he he. 5. A-ci-gthe no® ga-mi no?, A-ci-gthe no" ga-mi no®, A-ci-gthe no® ga mi no®, ga-mi no?, A-gi-gthe no" ga mi no" a he he. 6. A-gi-gthe no" ga-dsi® no®, A-ci-gthe no" ga-dsi® no®, A-ci-gthe no® ga-dsi® no", ga-dsi® no®, A-ci-gthe no® ga-dsi" no" a he he. lf A-ci-gthe no” xa-pe no?, A-ci-gthe no™ xa-pe no®, A-ci-gthe no" xa-pe no", xa-pe no?, A-ci-gthe no" xa-pe no" a he he. 8. A-ci-gthe no® bi-xtho® no®, A-gi-gthe no® bi-xtho" no®, A-ci-gthe no® bi-xtho® no®, bi-xtho® no?, A-ci-gthe no" bi-xtho no" a he he. [BTH, ANN. 39 LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. 9. A-ci-gthe no" xo-da no2, A-ci-gthe no® xo-da-no", A-ci-gthe no® xo-da no®, xo-da no?, A-ci-gthe no xo-da no® a he he. 10. A-ci-gthe no® sho-da no, A-ci-gthe no® sho-da no2, A-ci-gthe no® sho-da no®, sho-da no’, A-ci-gthe no® sho-da no" a he he. 11. A-ci-gthe no® zha-wa no, A-ci-gthe no® zha-wa no®, A-ci-gthe no® zha-wa no®, zha-wa no’, A-ci-gthe no® zha-wa no" a he he. 12. 4A-Gi-gthe no" ho®-ba no2, A-gi-gthe no® ho®-ba no2, A-ci-gthe no® ho®-ba no®, ho®-ba no, A-ci-gthe no® ho®-ba no a he he. Sone 2. (Free translation, p. 198; literal translation, p. 580.) 1. Ci-gthe wi-ta wa-k’o" no®, hoa, Ci-gthe wi-ta wa-k’o® nos, Ci-gthe wi-ta wa-k’o no", Ci-gthe wi-ta wa-k’o® no, Ci-gthe wi-ta wa-k’o" no® hos, Ci-gthe wi-ta wa-k’o" no® hoa, 2: Ci-gthe wi-ta gthe-ce no® hos, Ci-gthe wi-ta gthe-ce nos, Ci-gthe wi-ta gthe-ce nos, Ci-gthe wi-ta gthe-ce nos, Ci-gthe wi-ta gthe-ce no® hoa, Ci-gthe wi-ta gthe-ce no® ho. 3. Ci-gthe wi-ta ba-bthi no® hos, Ci-gthe wi-ta ba-bthi nos, Ci-gthe wi-ta ba-bthi nos, Ci-gthe wi-ta ba-bthi no, Ci-gthe wi-ta ba-bthi no® hos, Ci-gthe wi-ta ba-bthi no™ ho, 3594°—25;——_29 449 450 THE OSAGE TRIBE, [BIH. ANN. 39 4. Ci-gthe wi-ta bo-xa no® ho, Ci-gthe wi-ta bo-xa no, Ci-gthe wi-ta bo-xa no, Ci-gthe wi-ta bo-xa no, Ci-gthe wi-ta bo-xa no® hos, . Ci-gthe wi-ta bo-xa no® ho*. 5. Ci-gthe wi-ta ga-mi no® ho", Ci-gthe wi-ta ga-mi no®, Ci-gthe wi-ta ga-mi no®*, Ci-gthe wi-ta ga mi no”, Ci-gthe wi-ta ga-mi no" ho®, Ci-gthe wi-ta ga-mi no® hos. 6. Ci-gthe wi-ta ga-dsi® no® ho, Ci-gthe wi-ta ga-dsi® no, Ci-gthe wi-ta ga-dsi® no*, Ci-gthe wi-ta ga-dsi® no™, Ci-gthe wi-ta ga-dsi® no® hos, Ci-gthe wi-ta ga-dsi™ no® hos. te Ci-gthe wi-ta xa-pe no® ho®, Ci-gthe wi-ta xa-pe no, Ci-gthe wi-ta xa-pe no*, Ci-gthe wi-ta xa-pe no®, Ci-gthe wi-ta xa-pe no® ho®, Ci-gthe wi-ta xa-pe no® ho. ’ 8. Ci-gthe wi-ta bi-xtho" no" ho, Ci-gthe wi-ta bi-xtho® no, Ci-gthe wi-ta bi-xtho® no®, Ci-gthe wi-ta bi-xtho® no®, Ci-gthe wi-ta bi-xtho™ no” ho, Ci-gthe wi-ta bi-xtho™ no® hos. 9. Ci-gthe wi-ta xo-da no" ho, Ci-gthe wi-ta xo-da no*. Ci-gthe wi-ta xo-da no®, Ci-gthe wi-ta xo-da no® ho, Ci-gthe wi-ta xo-da’ no" hot. 10. Ci-gthe wi-ta sho-da no™ ho, Ci-gthe wi-ta sho-da no, Ci-gthe wi-ta sho-da no*, Ci-gthe wi-ta sho-da no*, Ci-gthe wi-ta sho-da no® ho, Ci-gthe wi-ta sho-da no® hor. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 451 11. Ci-gthe wi-ta zha-wa no” ho:, Ci-gthe wi-ta zha-wa no, Ci-gthe wi-ta zha-wa no®, Ci-gthe wi-ta zha-wa no, Ci-gthe wi-ta zha-wa no® ho, Ci-gthe wi-ta zha-wa no" hos, 12. Ci-gthe wi-ta ho®-ba no® hos, Ci-gthe wi-ta ho®-ba no®, Ci-gthe wi-ta ho®-ba no, Ci-gthe wi-ta ho®-ba no, Ci-gthe wi-ta ho®-ba no" hos, Ci-gthe wi-ta ho®-ba no" hos, U’-we Gi-po*-Br Wa-rTHo®, Sone 3. (Free translation, p. 200; literal translation, p. 581.) ib Do»-be the tse the he, do"-be the tse the, A-ci-gthe no" ho" do®-be the tse the he, Do*-be the tse the he, do®-be the tse the the the he the, A-ci-gthe no" ho® do®-be the tse the he, Do»-be the tse the he, do®-be the tse the he, Do»-be the tse the he, do®-be the tse the, A-ci-gthe no" ho® do»-be the tse the. 2. Do*-be the tse the he, do®-be the tse the, Gthe-ge ge no ho® do®-be the tse the he, Dor-be the tse the he, do®-be the tse the the the he the, Gthe-ce ge no" ho" do®-be the tse the he, Do»-be the tse thehe, do®-be the tse the he, Do-be the tse the he, do®-be the tse the, Gthe-ce ge no ho® do®-be the tse the. 3. Do*-be the tse the he, do®-be the tse the, Ba-bthi ge no" ho® do®-be the tse the he, Do»-be the tse the he, do®-be the tse the the the he the. Ba-bthi ge no™ ho" do®-be the tse the he, Do»-be the tse the he, do®-be the tse the he, Do*-be the tse the he, do®-be the tse the, Ba-bthi ge no" ho® do®-be the tse the. 452 THE OSAGE TRIBE, a Do*-be the tse the he, do®-be the tse the, Bo-xa ge no" ho" do®-be the tse the he, Do*-be the tse the he, do®-be the tse the the the he the, Bo-xa ge no® ho® do®-be the tse the he, Do»-be the tse the he, do®-be the tse the he, Do»-be the tse the he, do®-be the tse the, Bo-xa ge no® ho® do®-be the tse the. 5. Do®-be the tse the he, do®-be the tse the, Ga-mi ge no ho® do®-be the tse the he, Do®-be the tse the he, do®-be the tse the the the he the, Ga-mi ge no" ho" do®-be the tse the he, Do»-be the tse the he, do"-be the tse the he, Do»-be the tse the he, do®-be the tse the, Ga-mi ge no" ho" do®-be the tse the. 6. Do»-be the tse the he, do"-be the tse the, Ga-dsi® ge no® ho® do®-be the tse the he, Do®-be the tse the he, do"-be the tse the the the he the, Ga-dsi® ge no" ho" do®-be the tse the he, Do"-be the tse the he, do®-be the tse the he, Do»-be the tse the he, do®-be the tse the, Ga-dsi® ge no® ho® do®-be the tse the. Hes Do®-be the tse the he, do®-be the tse the, Xa-pe ge no" ho" do»-be the tse the he, Do»-be the tse the he, do*-be the tse the the the he the, Xa-pe ge no® ho® do"-be the tse the he, Do»-be the tse the he, do®-be the tse the he, Do»-be the tse the he, do®-be the tse the, Xa-pe ge no® ho" do®-be the tse the. 8. Do*-be the tse the he, do®-be the tse the, Bi-xtho® ge no® ho® do®-be the tse the he, Do»-be the tse the he, do®-be the tse the the the he the, Bi-xtho® ge no® ho® do®-be the tse the he, Do-be the tse the he; do®-be the tse the he, Do»-be the tse the he, do®-be the tse the, Bi-xtho® ge no® ho® do®-be the tse the. 9: Do®-be the tse the he, do-be the tse the, Xo-da ge no" ho" do-be the tse the he, Do-be the tse the he, do®-be the tse the the the he the, Xo-da ge no" ho" do®-be the tse the he, Do»-be the tse the he, do®-be the tse the he, Do*-be the tse the he, do®-be the tse the, Xo-da ge no® ho® do®-be the tse the. [BTH. ANN, 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 453 10. Do®-be the tse the he, do®-be the tse the, Sho-da ge no" ho” do®-be the tse the he, Do*-be the tse the he, do®-be the tse the the the he the, Sho-da ge no® ho" do®-be the tse the he, Do*-be the tse the he, do®-be the tse the he, Do®-be the tse the he, do®-be the tse the, Sho-da ge no" ho® do®-be the tse the. 11. Do*-be the tse the he, do-be the tse the, Zha-wa ge no™ ho" do-be the tse the he, Do*-be the tse the he, do®-be the tse the the the he the, Zha-wa ge no" ho" do®-be the tse the he, Do»-be the tse the he, do®-be the tse the he, Do®-be the tse the he, do®-be the tse the, Zha-wa ge no" ho" do?-be the tse the. 12. Do»-be the tse the he, do®-be the tse the, Ho®-ba ge no" ho® do®-be-the tse the he, Do*-be the tse the he, do®-be the tse the the the he the, Ho®-ba ge no" ho® do®-be the tse the he, Do*-be the tse the he, do-be the tse the he, Do-be the tse the he, do®-be the tse the, Ho®-ba ge no® ho® do®-be the tse the. Sone 4. (Free translation, p. 202; literal translation, p. 582.) 1. A-no®-zhi"-e the he, a-no®-zhi"-e the, Gthe-ce ge no" ho” a-no®-zhi»-e the he A-no*-zhi"-e the he, a-no®-zhi*-e the the the he the, Gthe-ce ge no® ho® a-no"-zhi"-e the he, A-no®-zhit-e the he, a-no®-zhi®-e the the the he the, Gthe-ce ge no" ho" a-no®-zhi®-e the he, A-no"-zhi®-e the he, a-no®-zhi®-e the the the he. 2. A-no®-zhi"-e the he, a-no®-zhi®-e the, Ba-bthi ge no® ho® a-no®-zhi"-e the he, A-no®-zhi"-e the he, a-no®-zhi-e the the the he the, Ba-bthi ge no® ho" a-no®-zhi"-e the he, A-no*-zhi"-e the he, a-no®-zhi®-e the the the he the, Ba-bthi ge no® ho® a-no"-zhi®-e the he, A-no*-zhi®-e the he, a-no®-zhi®-e the the the he. 454 THE OSAGE TRIBE, 3. A-no®-zhi®-e the he, a-no®-zhi-e the, Bo-xa ge no" ho® a-no*-zhi"-e the he, A-no*-zhi®-e the he, a-no®-zhi-e the the the he the, Bo-xa ge no® ho® a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the, Bo-xa ge no® ho" a-no®-zhi"-e the he, A-no®-zhi-e the he, a-no®-zhi2-e the the the he. 4. A-no®-zhi®-e the he, a-no®-zhi®-e the, Ga-mi ge no" ho? a-no”-zhi"-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the, Ga-mi ge no” ho® a-no®-zhi®-e the he, A-no®-zhi®-e the he, a no®-zhi®-e the the the he the, Ga-mi ge no® ho® a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi.-e the the the he. 5. A-no®-zhi®-e the he, a-no®-zhi®-e the. Ga-dsi® ge no" ho® a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the, Ga-dsi® ge no" ho" a no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi"-e the the the he the, Ga-dsi® ge no" ho® a-no”-zhi*-e the he, A-no®-zhi2-e the he, a-no®-zhi2-e the the the he. 6. A-no®-zhi®-e the he, a-no®-zhi®-e the, Xa-pe ge no" ho® a-no®-zhi"-e the he, A-no®-zhi®-e the he, a-no"-zhi-e the the the he the, Xa-pe ge no® ho® a-no®-zhi"-e the he, A-no®-zhi®-e the he, a-no®-zhi-e the the the he the. Xa-pe ge no™ ho" a-no®-zhi"-e the he, A-no®-zhi"-e the he, a-no®-zhi"-e the the the he. Up A-no®-zhi®-e the he, a-no®-zhi"-e the, Bi-xtho® ge no® ho® a-no®-zhi"-e the he, A-no®-zhi®-e the he, a-no®-zhi-e the the the he the, Bi-xtho® ge no™ ho" a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi-e the the the he the, Bi-xtho® ge no® ho® a-no®-zhi®-e the he, A-no®-zhi2-e the he, a-no®-zhi-e the the the he. 8. A-no®-zhi®-e the he, a-no®-zhit-e the, Xo-da ge no" ho® a-no®-zhi"-e the he, A-no®-zhi"-e the he, a-no®-zhi®-e the the the he the, Xo-da ge no® ho" a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the, Xo-da ge no® ho® a-no®-zhi"-e the he, A-no®-zhi®-e the he a-no®-zhi*-e the the the he. [BTH, ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. oF A-no®-zhi®-e the he, a-no®-zhi"-e the, Sho-da ge no” ho” a-no®-zhi*-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the, Sho-da ge no" ho® a-no®-zhi"-e the he, A-no®-zhi»-e the he, a-no"-zhi"-e the the the he the, Sho-da ge no" ho® a-no®-zhi"-e the he, A-no"-zhi"-e the he a-no®-zhi*-e the the the he. 10. A-no"-zhi®-e the he, a-no®-zhi"-e the, Zha-wa ge no" ho" a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi"-e the the the he the, Zha-wa ge no" ho® a-no*-zhi"-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he the, Zha-wa ge no® ho" a-no®-zhi®-e the he, A-no®-zhi"-e the he, a-no®-zhi*-e the the the he. ri 11. A-no®-zhi®-e the he, a-no®-zhi®-e the, Ho®-ba ge no® ho® a-no®-zhi"-e the he, A-no»-zhi®-e the he, a-no®-zhi®-e the the the he the, Ho®-ba ge no" ho® a-no®-zhi®-e the he, A-no®-zhi"-e the he, a-no®-zhi®-e the the the he the, Ho-ba ge no" ho® a-no®-zhi®-e the he, A-no®-zhi®-e the he, a-no®-zhi®-e the the the he. Sone 6. (Free translation. p. 204; literal translation, p. 584. ile Tsi go-da ba do®-ba 0®-ga-tha be, Tsi go-da ba do®-ba o®-ga-tha be, E-dsi she a-ba wa-k’i® a-kshi bi no2, E-dsi sha a-ba wa-k’i® a-kshi bi no®. 2: Tsi go-da ba do®-ba o®-ga-tha be, Tsi go-da ba do®-ba o®-ga-tha be, E-dsi ga-tho she a-ba wa-k’i® a-kshi bi no®, E-dsi ga-tho she a-ba wa-k’i® a-kshi bi no®. Wa-rHo™ SHa-pPe Tse. TSE-DO-A NI-KA I-NO*N-ZHIN WA-THO®, Sone 1. (Free translation, p. 208; literal translation, p. 584.) i? Wi-tha-no®-zhi® no®, wi tha ne®-zhi., Wi-tha-no®-zhis-e, Mo®-no®-ti-de, Wi-tha-no®-zhi® no", wi tha no®-zhi., Wi-tha-no®-zhi®-e. wi tha no®-zhi® 455 456 THE OSAGE TRIBE. 2. Wi-tha-no®-zhi® no®, wi tha no*-zhi, Wi-tha-no®-zhi-e, Hiu-gthe-to*-ga, Wi-tha-no®-zhi® no®, wi tha no®-zhi", Wi-tha-no"-zhi®-e, wi tha no®-zhi" no®. 3. Wi-tha-no®-zhi® no®, wi tha no®-zhi", Wi-tha-no®-zhi*-e, (i-dse-xa-tha, Wi-tha-no*-zhi® no®, wi tha no*-zhi?, Wi-tha-no®-zhi*®-e, wi tha no®-zhi® no. 4. Wi-tha-no"-zhi® no®, wi-tha no®-zhi®, Wi-tha-no"-zhi*-e, A-ba-t’u-xa, Wi-tha-no®-zhi® no", wi-tha-no®-zhi" ? ? Wi-tha-no®-zhi®-e, wi-tha-no®-zhi® no", , « 5. Wi-tha-no®-zhi® no®, wi-tha-no®-zhi*, Wi-tha-no*-zhi"-e, Pa-hi-ga-zho", Wi-tha-no®-zhi® no®, wi-tha-no®-zhi®, Wi-tha-no®-zhi®-e, wi-tha-no®-zhi" no®. 6. Wi-tha-no"-zhi® no®, wi-tha-no"-zhi*, Wi-tha-no®-zhi»-e, He-thi-sdu-zha, Wi-tha-no®-zhi® no®, wi-tha-no®-zhi*, Wi-tha-no*-zhi»-e, wi-tha-no®-zhi® no*. Sone 2. (Free translation, p. 210; literal translation, p. 585.) Ii BE-tho®-be o®-ga-the tse he tho"-ka-e no" ho, E-tho®-be 0®-ga-the tse he tho®-ka-e no® ho®, E-tho"-be 0*-ga-the tse he tho-ka-e no® ho®, Mo»-no®-ti-de 0®-ga-the tse he tho-ka-e no" ho, BE-tho®-be o®-ga-the tse he tho®-ka-e no” ho, E-tho®-be 0®-ga-the tse he tho®-ka-e no™ ho®. 2. E-tho®-be o®-ga-the tse he tho®-ka-e no" ho, E-tho®-be 0®-ga-the tse he tho"-ka-e no™ ho®, E-tho®-be 0®-ga-the tse he tho®-ka-e no" ho®, Hiu-gthe-to®-ga o®-ga-the tse he tho"-ka-e no® ho, E-tho®-be o®-ga-the tse he tho®-ka-e no" ho, E-tho®-be o®-ga-the tse he tho®-ka-e no® ho. [BTH. ANN. 39 LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. 3. E-tho®-be 0"-ga-the tse he tho*-ka-e no hos, E-tho®-be 0®-ga-the tse he tho-ka-e no®-hos, E-tho®-be 0®-ga-the tse he tho2-ka-e no» ho, Ci-dse-xa-tha 02-ga-the tse he tho®-ka-e no ho, E-tho»-be 0*-ga-the tse he tho®-ka-e no ho, E-tho®-be 0®-ga-the tse he tho®-ka-e no® hos, 4. E-tho®-be 0"-ga-the tse he tho®-ka-e no" hos, E-tho®-be 0®-ga-the tse he tho®-ka-e no» hos, E-tho®-be 0®-ga-the tse he tho-ka-e no» hos, He-thi-sdu-zha 0®-ga-the tse he tho-ka-e no» ho, E-tho"-be o"-ga-the tse he tho®-ka-e no® hos, E-tho®-be 0"-ga-the tse he tho2-ka-e no® hos. Sone 3. (Free translation, p. 211; literal translation, p. 586.) ily, Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da, Wi-tsi-go a-gi bis da, wi-tsi-go a-gi bi" da, A ha, do-ga no® a-gi bi" da, Wi-tsi-go a-gi bi da, wi-tsi-go a-gi bi" da ha. 2. Wi-tsi-go a-gi bis da, wi-tsi-go a-gi bi" da, Wi-tsi-go a-gi bi da, wi-tsi-go a-gi bi da, A ha, mi-ga no® a-gi bi" da, Wi-tsi-go a-gi bi da, wi-tsi-go a-gi bi da. 3. Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da, Wi-tsi-go a-gi bis da, wi-tsi-go a-gi bi" da, A ha, zhi®-ga no® a-gi bi da, Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi da. 4, Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da, Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi da, A ha, ki-go"-e no" a-gi bi" da, Wi-tsi-go a-gi bi2 da, wi-tsi-go a-gi bit da. 5. Wi-tsi-go a-gi bi* da, wi-tsi-go a-gi bi" da, Wi-tsi-go a-gi bi" da, wi-tsi-go a-gi bi" da, A ha, pe-tho”-ba a-gi bi® da, Wi-tsi-go a-gi bi nos, wi-tsi-go a-gi bi no. 457 458 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 4. (Free translation, p. 213; literal translation, p. 586.) 1h E the he, ki-a-hi tha tha, bthe da hi" da, Ki-a-hi tha tha, bthe da hi" da, Ki-a-hi tha tha, bthe da hi" da, E the he, ki-a-hi tha tha, bthe da hi" da. 2. E the he, ba-sho" i tha tha, bthe da hi da, Ba-sho® i tha tha, bthe da hi" da, Ba-sho® i tha tha, bthe da hi" da, E the he, ba-sho" i tha tha, bthe da hi™ da. 3. E the he, ga-cu i tha tha, bthe da hi" da, Ga-cu i tha tha, bthe da hi" da, Ga-cu i tha tha, bthe da hi" da, E the he, ga-cu i tha tha, bthe da hi" da. No®-xtHeE’ I-K1*-ps—k Wa-THO*. WI’-GI-B. (Free translation, p. 214; literal translation, p. 586.) Da/-do" no®-xthe gi-the mo®-thi® ta ba do® a’, a bi da, tsi ga, 1*’/-etho"-ga do-ga kshe a’, a bi" da, tsi ga, Ga’ no®-xthe gi-the mo®-thi" bi a’, a bi® da, tsi ga, No®’-xthe gi the mo®-thi® bi do® shki a’, a bi" da, tsi ga, Mi’ hi-e ge ta’, a bi" da, tsi ga, No®’-xthe gi-¢a-be ki-the mo®-thi® ta bit da’, a bi? da, tsi ga, No*’-xthe gi the mo?-thi" bi do® shki a’, a bi" da, tsi ga, We’-ki-i-he-the gi-wa-ts’e-ga ki-the mo"-thi" ta bi a’, wi-¢o"-ga, e-ki-a, bi a’, a bi® da, tsi ga. ACES) be gS 9. Da’-do" no®-xthe gi the mo®-thi® ta ba do™ a’, a bi" da, tsi ga, 10. Wa’-¢a-be u-ca-ka thi-ge kshe no" a’, a bi" da, tsi ga, 11. Ga’ no®-xthe gi the mo®-thi® bi a’, a bi" da, tsi ga, 12. No®’/-xthe gi the mo®-thi" bi do™ shki a’, a bi® da, tsi ga, 13., Mi’ hi-e ge ta’, a bi da, tsi ga, 14. No®’-xthe gi-ca-be ki-the mo"-thi® ta i tsi" da’, a bi" da, tsi ga, 15. Mi’ hi-e ge ta’, a bi® da, tsi ga, 16. We’-ki-i-he the gi-wa-ts’e-ga ki-the mo®-thi® ta bi a’, wi-¢o"-ga, e’-ki-a bi a’, a bi" da, tsi ga. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 459 ae 18. . Ga’ no®-xthe gi the mo*-thi® bi a’, a bi® da, tsi ga, . Ci’-ha u-sha-be ga thit-kshe shki a’, a bi® da, tsi ga, . Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe shki a’, a bi" da, tsi ga, . No®’-xthe a-gi-the a-thi™ hit da’, a bi da, tsi ga, . Zhit’-ga no®-xthe gi the mo®-thi" bi do" a’, a bi" da, tsi ga, . No®/-xthe gi-ca-be ki-the mo®-thi" ta bi a’, wi-go"-ga, e’-ki-a bi a’, bt bh bo MIS or Da/-do® no®-xthe gi the mo?-thi® ta ba do” a’, a bi® da, tsi ga, Mi’-xa-¢ka To"-ga thi"-kshe no® a’, a bi" da, tsi ga, a bi? da, tsi ga, . Mi’ hi-e ge ta’, a bi? da, tsi ga, No*’-xthe gi tha bi do® shki a’, a bi" da, tsi ga, No®’-xthe gi-ca-be ki-the mo®-thi® ta bi a’, wi-¢o®-ga, e’-ki-a bi a’, a bi® da, tsi ga. . Da’-do® no®-xthe gi the mo®-thi® ta ba do" a’, a bi® da, tsi ga, Wa’-zhi"-ga Wa-tha-xthi Thi"-ge thi"-kshe no" a’, a bi® da, tsi ga, BK’ shki do” a’, a bi® da, tsi ga, . Ci/-ha u-sha-be ga thi®-kshe shki a’, a bi" da, tsi ga, 2. No®’-xthe a-gi-the a-thim hit da’, a bi da, tsi ga, . I*’-be 1-ta-xe sha-be ga thi™-kshe shki a’, a bi" da, tsi ga, . Pa’-zhu-zhe i-ta-xe sha-be ga thi®-kshe shki a’, a bi" da, tsi ga, 5. No®’-xthe a-gi-the a-thi" hi da’, a bi" da, tsi ga, . Zhi®’-ga no"-xthe gi tha bi do™ shki a’, a bi® da, tsi ga, . No®’-xthe gi-ca-be ki-the mo®-thi® ta bi-a’, wi-co"-ga, e’-ki-a bi-a’, a bi? da, tsi ga, . Mi’ hi-e ge ta’, a bi" da, tsi ga, 9. No®’-xthe gi the mo®-thi® bi do® shki a’, a bi" da, tsi ga, . No®’-xthe gi-ca-be ki-the mo®-thi" ta bi a’, wi-co"-ga, e’-ki-a bi a’, a bi® da, tsi ga. . Da’-do® no®-xthe gi-the mo®-thi® ta ba do" a’, a bi® da, tsi ga, . Ta tse-he-xo-dse do" a’, a bi® da, tsi ga, . EK’ shki do? a’, a bi® da, tsi ga, . No®’-xthe gi the mo®-thi® ta i tsi" da’, a bi da, tsi ga, 5. Qi’-ha u-sha-be ga thi®-kshe shki a’, a bi" da, tsi ga, . No®’-xthe a-gi-the a-thi™ hit da’, a bi" da, tsi ga, . Pa’-zhu-zhe i-ta-xe sha-be ga thi"-kshe shki a’, a bi" da, tsi ga, . No®’-xthe a-gi-the a-thit hit da’, a bi" da, tsi ga, . Zhi®’-ga no®-xthe gi the mo®-thi" bi do™ shki a’, a bi" da, tsi ga, . Mi’ hi-e ge ta’, a bi" da, tsi ga, . No®’-xthe gi-ca-be ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, . Tse’-xi a-shi-be a thi"-he no 1" da’, a bi" da, tsi ga, . Xthi’ bi u-thi-go"-ha a-thi*-he shki do® a’, a bi da, tsi ga, . Wa’-pa-hi a-bu-zha-zha-ta bi a-thi® he shki do" a’, a bi" da, tsi ga, . Tse’-xi a-shi-be a-thi®-he no i" da’, a bi" da, tsi ga, 460 THE OSAGE TRIBE. [BTH, ANN. 39 56. Zhit’-ga zhu-i-ga tha bi do® a’, a bi" da, tsi ga, 57. Tse’-xi ga-shi-be ki-the mo®-thi® ta bi a’, wi-co®-ga, e’-ki-a bi a’, a bi" da, tsi ga. Sone 1. (Free translation, p. 217; literal translation, p. 588.) ¥. Ni-ka ¢to bi ni wa tha te ha tho ha tho, Ni-ka ni do" e the he ha tho, Ni-ka ni do" ha we ha tho, Ni-ka ni do” e the he, Ni-ka cto bi ni wa tha te ha tho. : 2. Ho»*-ga to® bi ni wa tha te ha tho ha tho, Ni-ka ni do" e the he ha tho, Ni-ka ni do® ha we ha tho, Ni-ka ni do” e the he, Ho®-ga to" bi ni wa tha te ha tho. mer ts. Wa-xtha to" bi ni wa tha te ha tho ha tho, Ni-ka ni do" e the he ha tho, Ni-ka ni do" ha we ha tho, Ni-ka ni do” e the he, Wa-xtha to® bi ni wa tha te, ha tho. 4. Mo*-sho® to® bi ni wa tha te ha tho ha tho, Ni-ka ni do" e the he ha tho, Ni-ka ni do” ha we ha tho, Mo®-sho® to® bi ni wa tha te ha tho. 5. Ta-ha to" bi ni wa tha te ha tho ha tho, Ni-ka ni do” e the he ha tho, Ni-ka ni do ha we ha tho, Ni-ka ni do" e the he, Ta-ha to® bi ni wa tha te ha tho. 6. Pe-dse to" bi ni wa tha te ha tho ha tho, Ni-ka ni do" e the he ha tho, Ni-ka ni do® ha we ha tho, Ni-ka ni do® e the he, Pe-dse to" bi ni wa tha te ha tho. ue No2-xthe to® bi ni wa tha te ha tho ha tho, Ni-ka ni do" e the he ha tho, Ni-ka ni do" ha we ha tho, Ni-ka ni do" e the he, No*-xthe to bi ni wa tha te ha tho. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, Ni Tur’-rs—E Wa-rTHo’. (Not given.) Tst G1’-Ka-xE Wa-rTHo®, Sone 1. (Free translation, p. 218; literal translation, p. 588.) UE Wi-e tsi wi™ ga-xa thi"-e e, Wi-e tsi wi® ga-xa thi"-e he the, Ga-xa thi"-e e tsi wi-ta no® ga-xa thi®-e. Wi-e tsi wi® ga-xa thi®-e e, Wi-e tsi wi" ga-xa thi»-e. 2. ’ Wi-e tsi wi" ga-xa thi®-e e, Wi-e tsi wi" ga-xa thi"-e he the, Ga-xa thi®-e e wa-ko®-da tsi ga-xa thi®-e, Wi-e tsi wi® ga-xa thi®-e e, Wi-e tsi wi® ga-xa thi-e. Sone 2. (Free translation, p. 219; literal translation, p. 589.) iy, Tsi wit ga-xa thi", ga-xa thit-e he the, Tsi wi" ga-xa thi", ga-xa thit-e he the, Ga-xa thi", ga-xa thi®-e he the, Tsi wi-ta no” ga-xa thi, ga-xa thit-e Tsi wi? ga-xa thi", ga-xa thi"-e he the. 2. Tsi-wi" ga-xa thi", ga-xa thi®-e he the, Tsi wit ga-xa thi", ga-xa thi®-e he the, Ga-xa thi", ga-xa thi®-e he the, Wa-ko®-da tsi ga-xa thi", ga-xa thi®-e, Tsi wi" ga-xa thi", ga-xa thi®-e he the. 3. Tsi wi" ga-xa thi", ga-xa thi-e he the, Tsi wi" ga-xa thi", ga-xa thi-e he the, Ga-xa thi®, ga-xa thi»-e he the, Tsi-hiu-gthe wi-ta no" ga-xa thi", ga-xa thi®-e. Tsi wi" ga-xa thi", ga-xa thi*-e he the. 461 462 — THE OSAGE TRIBE. [BrH. ANN. 39 Zuo’ Tut’-xo% Wa-THO* Sone 1. (Free translation, p. 221; literal translation, p. 589.) il Cto the, ¢to the, ¢to the tha ni da, Cto the, ¢to the, ¢to the tha ni da, Cto the, ¢to the, gto the tha ni da, Cto the, ¢to the, gto the tha ni da, Cto the, gto the, ¢to the tha ni da, Cto the, ¢to the, gto the tha ni da, Cto the, cto the, ¢to the tha ni da. 2! Tsi-zhe, tsi-zhe, tsi-zhe tha ni da, Tsi-zhe, tsi-zhe, tsi-zhe tha ni da, Tsi-zhe, tsi-zhe, tsi-zhe tha ni da, Tsi-zhe, tsi-zhe. tsi-zhe tha ni da, Tsi-zhe, tsi-zhe, tsi-zhe tha ni da, Tsi-zhe, tsi-zhe, tsi-zhe tha nl da. Sone 2. (Free translation, p. 222; literal translation, p. 589.) ile To-xe the, to-xi ni da, to-xi ni da, To-xe the, to-xi ni da, to xi ni da, To-xe the, to-xi ni da, to-xi ni da, To-xe the, to-xi ni da, to-xi ni da, To-xe the, to-xi ni da, to-xi ni da, To-xe the, to-xi ni da, to-xi ni da, To-xe the, to-xi ni da, to-xi ni da. 9 “a. Gthi he the, to-xi ni da, to-xi ni da, Gthi he the, to-xi ni da, to-xi ni da, Gthi he the, to-xi ni da, to-xi ni da, Gthi he the, to-xi ni da, to-xi ni da, Gthi he the, to-xi ni da, to-xi ni da, Gthi he the, to-xi ni da, to-xi ni da, Gthi he the, to-xi ni da, to-xi ni da. ZHo™N Wr'-GI-k. (Free translation, p. 223; literal translation, p. 590.) A, ni-ka wa-¢a-e, A, zho® pa-ho"-gthe gthi he tha bi kshe, ni-ka wa-¢a-e, A, wa-thi"-e-¢ka gthi he tha ba zhi a, ni-ka wa-¢a-e, mi hi-e ta ni-ka-shi-ga bi a, ni-ka wa-¢ca-e, A, gthi he tha bi a, ni-ka wa-ca-e, A, wa-gthi-he-the mo®-thi® bi do" shki, ni-ka wa-¢a-e, is LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 463 7. A, wa-gthi-he-the gi-wa-ts’e-ga ki-the mo™-thi" ta bi a, ni-ka wa-¢a-e. . A, zho® we-tho"-ba gthi he-tha bi kshe, ni-ka wa-ca-e, A, wa-thi®-e-cka gthi he-tha ba zhi a, ni-ka wa-¢a-e, . A, mi hi-e ge ta ni-ka-shi-ga e-ki-tho"-ba xtsi gthi ha-tha bi a, ni-ka wa-¢a-e, 1. A, wa-gthi-he-the mo®-thi® bi do™ shki, ni-ka wa-ca-e, 2. A, wa-gthi-he-the gi-wa-ts’e-ga ki-the mo-thi" ta bi a, ni-ka wa-ca-e. . A, zho" we-tha-bthi® gthi he tha bi kshe, ni-ka wa-¢a-e, . A, wa-thi"-e-cka gthi he-tha ba zhi a, ni-ka wa-ca-e, . As mi hi-e ge ta ni-ka-shi-ga bi a, ni-ka wa-ca-e, . A, e-ki-tha-bthi" xtsi gthi he tha bi a, bi a, ni-ka wa-ca-e, . A, wa-gthi-he-the mo®-thi® bi do™ shki, ni-ka wa-¢a-e, . A, wa-gthi-he-the gi-wa-ts’e-ga xtsi wi-gi-tha bi a-thi" he ta tse a, bi a, ni-ka wa-¢a-e. . A, zho® we-do-ba gthi he-tha bi kshe, ni-ka wa-¢a-e, . A, wa-thi®-e-¢ka gthi he-tha ba zhi a, ni-ka wa-¢a-e, . A, mi hi-e ge ta ni-ka-shi-ga bi a, ni-ka wa-¢a-e, . A, e-ki-do-ba xtsi gthi he-tha bi a, bi a, ni-ka wa-ca-e, . A, wa-gthi-he-the mo*-thi® bi do® shki, ni-ka wa-ca-e, . A, wa-gthi-he-the gi-wa-ts’e-ga xtsi wi-gi-tha bi a-thi" he ta tse a, bi a, ni-ka wa-ca-e. Zuo™ Tur’-mMo% Wa-rTHO®. Sone 1. Free translation, p. 224; literal translation, p. 590.) l- Tse-the tse the thi-ho® thi-mo® tha, Tse-the tse the thi-ho" thi-mo® tha, Zho® thi-mo®* tha ha thi-ho®-ho® i-no® tha, Tse-the tse the thi-ho®-ho® i-no® tha, Tse-the tse the thi-ho®-ho® i-no®-tha, 2. Tse-the tse the thi-ho" thi-mo®* tha, Tse-the tse the thi-ho® thi-mo® tha, Zho® thi-mo® tha ha thi-ho® thi-gi-da, Tse-the tse the thi-ho® thi-gi-da, Tse-the tse the thi-ho® thi-gi-da. 464 THE OSAGE TRIBE. 3. Tse-the tse the thi-ho® thi-mo® tha, Tse-the tse the thi-ho® thi-mo" tha, Zho® thi-mo* tha ha thi-ho® xthi*-zhi tha, Tse-the tse the thi-ho® xthi-zhi" tha, Tse-the tse the thi-ho” xthi-zhi" tha. 4. Tse-the tse the thi-ho® thi-mo" tha, Tse-the tse the thi-ho® thi-mo® tha, Zho® thi-mo® tha ha thi-ho" sho-dse tha, Tse-the tse the thi-ho™ sho-dse tha, Tse-the tse the thi-ho" sho-dse tha. 5. Tse-the tse the thi-ho® thi-mo® tha, Tse-the tse the thi-ho" thi-mo” tha, Zho® thi-mo® tha ha thi-ho® po-e tha, Tse-the tse the thi-ho” po-e tha, Tse-the tse the thi-ho™ po-e tha. Tsr’-THE Wa-THO®. Sone 1. (Free translation, p. 226; litera] translation, p. 591. i The he da-we-the, da-we-the tse he, The he da-we-the tse he, Po-e da-we-the, da-we-the tse he, The he da-we-the tse he, The he da-we-the, da-we-the tse he. 2. The he da-we-the, da-we-the tse he, The he da-we-the tse he, Mo»-gthe da-we-the, da-we-the tse he, The he da-we-the tse he, The he da-we-the, da-we-the tse he. 3. The he da-we-the, da-we-the tse he, The he da-we-the tse he, A-thi-xi-tha da-we-the, da-we-the tse he, The he da-we-the tse he, The he da-we-the, da-we-the tse he. [PrH. ANN. 39 LA FLESCHD] RITE OF VIGIL—OSAGE LANGUAGE, Wa-po’-GaA Wa-THO®. Sone 1. (Free translation, p. 227; literal translation, p. 592.) 1¢ Ni-ka wi" ho® da dsi i-e hi-the to” e, Ni-ka wi" ho® da dsi i-e hi-the to®-e the he the, I-e hi-the to" e, Wa-po-ga wi® ho® da dsi i-e hi-the to” e, Ni-ka wi® ho® da dsi i-e hi-the to” e. 2. Ni-ka wi® ho® da dsi i-e hi-the to” e, Ni-ka wit ho® da dsi i-e hi-the to®-e the he the, I-e hi-the to" e, I-to®-gi-o"® wi" ho® da dsi i-e hi-the to2 e, Ni-ka wi? ho® da dsi i-e hi-the to® e. Sone 2. (Free translation, p. 228; literal translation, p. 592.) le Pa-ce u-mo®-bthi" tha-tsi-e i" do, Pa-cge u-mo®-bthi" tha-tsi-e i= do o ho, Wa-po-ga wi" tha-tsi-e tho, Pa-ce u-mo*-bthi® tha-tsi-e i do, Pa-ce u-mo®-bthi® tha-tsi-e i" do. 2. Pa-ce u-mo®-bthi" tha-tsi-e i= do, Pa-ce u-mo®-bthi® tha-tsi-e is do o ho, I-to®-gi-o® wi® tha-tsi-e tho, Pa-ce u-mo®-bthi" tha-tsi-e i" do, Pa-ce u-mo*-bthi® tha-tsi-e i do. Sone 3. (Free translation, p. 229; literal translation, p. 592.) ale Pa-ce the a-to® dse hi" do, Pa-ce the a-to" dse hi" do ho, Wa-po-ga wi® tha-tsi-e tho, Pa-ce the a-to" dse hi* do, Pa-ce the a-to" dse hi® do. 2. Pa-ce the a-to® dse hi» do, Pa-ce the a-to® dse hi" do ho, I-to®-gi-o" wi" tha-tsi-e tho, Pa-ce the a-to™ dse hi do, Pa-ce the a-to™ dse hi do. 3594°—25;——30 465 466 THE OSAGE TRIBE. 3. Pa-ce the a-to® dse hi= do, Pa-ce the a-to™ dse hi do ho, We-ts’a-gi-o" wi" tha-tsi-e tho, Pa-ce the a-to" dse hi® do, Pa-ce the a-to" dse hi do. Ki-Ka-xe [-K1-rst® Wa-rHo®,. Sone 1. (Free translation, p. 231; literal translation, p. 593.) 1. Tsi-go a-he the tse the, the the, he the, Tsi-go a-he the tse the, Wa-zhi" C@a-be a-he the tse the, the the, he the, Tsi-go a-he the tse the, the the, he. 2. Tsi-go a-he the tse the, the the, he the, Tsi-go a-he the tse the, Wa-zhi Xo-dse a-he the tse the, the the, he the, Tsi-go a-he the tse the, the the, he. 3. Tsi-go a-he the tse the, the the, he the, Tsi-go a-he the tse the, Gthe-do" Zhi*-ga a-he the tse the, the the, he the, Tsi-go a-he the tse the, the the, he. 4. Tsi-go a-he the tse the, the the, he the, Tsi-go a-he the tse the, Wa-k’o" Ho*-ga a-he the tse the, the the, he the, Tsi-go a-he the tse the, the the, he. Gru’ |-HE-THE Wa-THOY. Sone 1. (Free translation, p. 233; literal translation, p. 593.) 1. Wa-zhi" ¢a-be wa-tha-tse no" e the he, Wa-tha-tse no®, wa-tha-tse no" e the he tho, Wa-zhi® ga-be wa-tha-tse no® e the he, Wa-tha-tse no", wa-tha-tse no" e the he tho. 9 Wa-zhi®-xo-dse wa-tha-tse no" e the he, Wa-tha-tse no", wa-tha-tse no" e the he tho, Wa-zhi"-xo-dse wa-tha-tse no" e the he, Wa-tha-tse no", wa-tha-tse no" e the he tho. [BTH. ANN. 39 LA FLBSCHE] RITE OF VIGIL—OSAGE LANGUAGE, 3. Gthe-do*-zhi®-ga wa-tha-tse no® e the he, Wa-tha-tse no", wa-tha-tse no® e the he tho, Gthe-do*-zhi*-ga wa-tha-tse no" e the he, Wa-tha-tse no", wa-tha-tse no® e the he tho. 4. Wa-k’o*-ho®-ga wa-tha-tse no® e the he, Wa-tha-tse no", wa-tha-tse no" e the he tho, Wa-ko®-ho"-ga wa-tha-tse no" e the he, Wa-tha-tse no", wa-tha-tse no® e the he tho. Sone 2. (Free translation, p. 235; literal translation, p. 594.) le Tsi-go mo®-thi-do® a-do*-e, Tsi-go mo®-thi-do® a-do®-e, mo®-thi-do® a-do™-e, Wa-zhi®-¢a-be mo®-thi-do® a-do*-e, Tsi-go mo®-thi-do® a-do®-e, mo®-thi-do® a-do™-e. 2. Tsi-go mo®-thi-do® a-do®-e, Tsi-go mo®-thi-do® a-do*-e, mo®-thi-do® a-do*-e, Wa-zhi®-xo-dse wi" mo®-thi-do" a-do"-e, Tsi-go mo®-thi-do® a-do®-e, mo»-thi-do® a-do®-e. 3. Tsi-go mo®-thi-do® a-do-e, Tsi-go mo®-thi-do® a-do®-e, mo®-thi-do" a-do®-e, Gthe-do®-zhi*-ga wi® mo®-thi-do" a-do™-e, Tsi-go mo®-thi-do" a-do®-e, mo®-thi-do® a-do"-e, 4, Tsi-go mo®-thi-do® a-do®-e, Tsi-go mo"-thi-do" a-do®-e, mo®-thi-do® a-do®-e, Wa-k’o*-ho*-ga mo®-thi-do® a-do"-e, Tsi-go mo®-thi-do" a-do*-e, mo®-thi-do® a, do®-e, Sone 3. (Free translation, p. 236; literal translation, p. 594.) iL Tsi-go mo®-thi-do" a-gthi no®-zhi®-e. Tsi-go mo®-thi-do® a-gthi no®-zhi®-e, Mo?-thi-do® a-gthi no®-zhi"-e, Wa-zhi®-ca-be mo®-thi-do® a-gthi no®-zhi-e, Tsi-go mo»-thi-do® a-gthi no®-zhi-e, Mo>*-thi-do® a-gthi-no®-zhi®-e. 467 468 Ook WN THE OSAGE TRIBE, 2. Tsi-go mo®-thi-do® a-gthi no™-zhi"-e, Tsi-go mo®-thi-do" a-gthi no®-zhi®-e, Mo?-thi-do® a-gthi no®-zhi®-e, Wa-zhi®-xo-dse mo®-thi-do® a-gthi no®-zhi®-e, Tsi-go mo®-thi-do® a-gthi no®-zhi*-e. Mo®-thi-do® a-gthi no®-zhi®-e. 3. Tsi-go mo®-thi-do® a-gthi no®-zhi"-e, Tsi-go mo®-thi-do® a-gthi no®-zhi®-e, Mo?-thi-do® a-gthi no®-zhi®-e, Gthe-do®-zhi®-ga mo®-thi-do® a-gthi no®-zhi®-e, Tsi-go mo®-thi-do® a-gthi no®-zhi®-e, Mo?-thi-do® a-gthi no®-zhi®-e. 4. Tsi-go mo®-thi-do® a-gthi no®-zhi"-e, Tsi-go mo®-thi-do® a-gthi no®-zhi®-e, Mo?-thi-do" a-gthi no®-zhi"-e, Wa-k’o"-ho"-ga mo®-thi-do® a-gthi no®-zhi®-e, Tsi-go mo®-thi-do" a-gthi no®-zhi"-e, Mo?®-thi-do® a-gthi no®-zhi®-e. U’-rHu-psE I-No¥%-zH1% Wa-rTHo®. Sone 1. (Free translation, p. 237; literal translation, p. 595.) bi A-ki-pa wi® da do ho pe-dse to® tha, A-ki-pa wi" da do ho pe-dse to" tha, A-ki-pa wi" da do ho pe-dse to” tha, A-ki-pa wi® da do ho pe-dse to® tha. 2. A-ki-pa wi" da do ho i-bi-k’u tha, A-ki-pa wi® da do ho i-bi k’u tha, A-ki-pa wi" da do ho i-bi-k’u tha, A-ki-pa wit da do ho i-bi-k’u tha. Ni’-psE Wa-crer W1’-GI-8. (Free translation, p. 238; literal translation, p. 595.) A’, a bi® da, tsi ga, Wa’-ca-be u-ca-ka thit-ge kshe a’, a bi da, tsi ga, Zhit’-ga zhu-i-ga o"-the ta bi" da’, a bi" da, tsi ga, (i-pa-hi thi-c¢tu-the ga tse a’, a bi" da, tsi ga, U’-no® a-gi-the mi™-kshe i* da’, a bi" da, tsi ga, Zhi®’-ga no® hi do® a’, a bi" da, tsi ga, [BTH. ANN, 39 LA FLESCH] RITE OF VIGIL—OSAGE LANGUAGE. 469 ia 8. B). 33. 34. 35. 36. 37. . Zhir’-ga zhu-i-ga o"-tha bi do" a’, a bi" da, tsi ga, . Ts’e’ wa-tse-xi ki-the mo"-thi" tai tse a, zhi"-ga’, a bi" da, tsi ga. i/-pa-hi thi-gtu-the a bi i-the ki-the mo™-thi™ ta i tse a’, zhi®-ga’, a bi® da, tsi ga, Zhi?’-ga zhu-i-ga o"-tha bi do” a’, a bi" da, tsi ga, U’-no® a bi i-the ki-the mo*-thi® ta i tse a’, zhi"-ga’, a bi® da, tsi ga. . Hi’-ko® ba-¢’i"-tha ga ge shki a’, a bit da, tsi ga, . U’-no® a-gi-the mi®-kshe i" da’, a bi® da, tsi ga, 12. . Hi’-ko® ba-¢’1"-tha a bi i-the ki-the mo"-thi® ta i tse a’, zhi"-ga’, Zhi®’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga, a bi da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do™ a’, a bit da, tsi ga, . I’-ts’a thit-ge mo®-thi® ta i tse a’, zhi®-ga’, a bi" da, tsi ga. . Tse’-wa-tse u-ga-wa ga thi®-kshe shki a’, a bi" da, tsi ga, . E’-shki u-no® a-gi-the mi®-kshe i® da’, a bit da, tsi ga, . Zhi®’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga, . Tse’-wa-tse u-ga-wa a bii-the ki-the mo®-thi" ta i tse a’, zhi®-ga’, a bi® da, tsi ga, a . Thiu’-we ga-gthe-ce ga ge shki a’, a bi" da, tsi ga, . E’ shki u-no® a-gi-the mi®-kshe i" da’, a bit da, tsi ga, . Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bit da, tsi ga, . Thiu’-we ga-gthe-ce a bi i-the ki-the mo®-thi" ta i tse a’, zhi"-ga’, a bi da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do? a’, a bi" da, tsi ga, . I’-ts’a thi"-ge mo™-thi" ta 1 tse a, zhi"-ga’, a bi" da, tsi ga, . U’-no® a bi ithe ki-the mo*-thi® ta i tse a’, zhi®-ga’, a bi da, tsi ga. . A’-zhu ga-wa ga tse shki a’, a bi da, tsi ga, . U’-no® a-gi-the mi®-kshe i" da’, a bi da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . A’-zhu-ga-wa a bi i-the ki-the mo®-thi™ ta i tse a’, zhi™-ga’, a bi" da, tsi ga, U’-no" a bi i-the ki-the mo*-thi" ta i tse a’, zhi"-ga’, a bi™ da, tsi ga. Do’-dse u-ga-wa ga kshe a’, a bi" da, tsi ga, U’-no® a-gi-the mi®-kshe i" da’, a bi® da, tsi ga, Zhit’-ga zhu-i-ga o*-tha bi do™ a’, a bi" da, tsi ga, Do’-dse u-ga-wa a bi i-the ki-the mo*-thi" ta i tse a’, zhi"-ga’, a bi da, tsi ga, 470 Ou or or or or Io 2 ol co 60. 61. 62. 63. 64. 65. 66. THE OSAGE TRIBE. [ETH. ANN. 39 . Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tse a’, zhi™-ga’, a bi" da, tsi ga, . U’-no" a bi i-the ki-the mo?-thi" ta i tse a’, zhi™-ga’, a bi" da, tsi ga. . Hi’-k’e u-ga-wa ga kshe a’, a bi" da, tsi ga, . U’-no® a-gi-the mi*-kshe i" da’, a bi" da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga, . Hi’-k’e u-ga-wa a bi i-the ki-the mo?-thi® ta i tse a’, zhi"-ga’, a bi" da, tsi ga, . Ts’e’ wa-tse-xi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga, 5. Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . U’-no® a bi i-the ki-the mo*-thi" ta i tse a’, zhi®-ga’, a bi" da, tsi ga, . I*’-dse-no®-he a-ga-stse-dse ga tse a’, a bi" da, tsi ga, . U’-no® a-gi-the mi®-kshe i" da’, a bi" da, tsi ga, . Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bit da, tsi ga, . [*’-dse-no®-he a-ga-stse-dse a bi i-the ki-the mo*-thi" ta i tse a’, zhit’-ga’, a bi" da, tsi ga. I’-the-dse bi-xo" ga tse shki a’, a bi da, tsi ga, U’-no® a-gi-the mi®-kshe i" da’, a bi" da, tsi ga, Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi® da, tsi ga, I’-the-dse bi-xo™ a bi i-the ki-the mo®-thi® ta i tse a’, zhi"-ga’, a bit da, tsi ga. I*’-shta-the-dse bi-xo" ga tse shki a’, a bi" da, tsi ga, U’-no® a-gi-the mi®-kshe i" da’, a bi® da, tsi ga, Zhi"’-ga zhu-i-ga o®-tha bi do” a’, a bi" da, tsi ga, I*’-shta-the-dse bi-xo" a bi i-the ki-the mo™-thi" ta i tse a’, zhi"-ga, a bi" da, tsi ga. . Pe’ ga-gthe-¢e ga ge shki a’, a bi® da, tsi ga, U’-no® a-gi-the mi®-kshe 1" da’, a bi" da, tsi ga, Zhi’-ga zhu-i-ga o®-tha bi do? a’, a bi" da, tsi ga, Pe’ ga-gthe-ce a bi i-the ki-the mo-thi® ta i tse a’, zhi™-ga’, a bi" da, tsi ga. Ta’-xpi hit ga-¢a-dse ga thit-kshe shki a’, a bi™ da, tsi ga, U’-no" a-gi-the mi®-kshe 1" da’, a bi" da, tsi ga, Zhi®’-ga zhu-i-ga o®-tha bi do™ a’, a bi® da, tsi ga, Ta’-xpi hi" ga-ca-dse a bi i-the ki-the mo®-thi" ta i tse a’, zhi®-ga’, a bit da, tsi ga. LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. 471 67. 68. 69. Pa’-hi co®-co" ga ge shki a’, a bi" da, tsi ga, Zhi’-ga zhu-i-ga o"-tha bi do” a’, a bi da, tsi ga, Pa’-hi go-go" a bi i-the ki-the mo®-thi® ta i tse a’, zhi*-ga’, a bi® da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do™ a’, a bi" da, tsi ga, . U’-no" a bi i-the ki-the mo"-thi® ta i tse a’, zhi"-ga’, a bi® da, tsi ga. . Ho®’-ba tha-gthi® xtsi shki a’, a bi® da, tsi ga, . U’-hi ki-the mo"-thi" ta i tse a’,-zhi"-ga’, bi" da, tsi ga. . Ga no*-zhi da’, a bi da, tsi ga. 5. Zhir’-ga mo®-ko™ tha bi thit-ge a-tha, e’-ki-e a-ka’, a bim da, tsi ga, . A’, a bi da, tsi ga, . Mo®’-tse-dse ko®-ha dsi xtsi a’, a bi" da, tsi ga, . Xo®’-dse to® no® a’, a bi® da, tsi ga, . Xo’-e to® hi no®-zhi" to® a’, a bi da, tsi ga, 80. Zhi?’-ga mo*-ko" tha ba tho" ta the ga’ a-to®-he i" da’, a bi® da, tsi ga, . Xo/-e to® hi no®-zhi" to? a’, a bi® da, tsi ga, . Ta’-dse u-the the he-no®-ha te a’, a bi® da, tsi ga, . E-no® ha’, a bi? da, tsi ga, 4. Ga’-btho" the-the to™ a’, a bi" da, tsi ga, . A’, a bi® da, tsi ga, A . Kot’-gthe hi-da ga thit-kshe shki a’, a bi® da, tsi ga, . U’-no® a-gi-the a-to" he i" da’, a bi® da, tsi ga, . Zhi®-ga zhu-i-ga o™-tha bi do® a’, a bi" da, tsi ga, . Ci’-pa-hi u-thi-btha a bii-the ki-the mo*-thi* tai tse a’, zhi"-ga’, a bi" da, tsi ga. . Hi’-ko® ba-k’1"-tha ga tse a’, a bit da, tsi ga, . U’-no® a-gi-the a-to" he i da’, a bi da, tsi ga, . Zhit’-ca zhu-i-ga o®-tha bi do" a’, a bi da, tsi ga, . Hi’-k’o® ba-k’it-tha a bii-the ki-the mo®-thi® tai tse a’, zhi™-ga’, a bi" da, tsi ga. 4. Ga’-xa a-gthe ga ge shki a’, a bi" da, tsi ga, . U’-no® a-gi-the a-to™-he i" da’, a bi" da, tsi ga, ). Zhi®’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . A’-dsu-ta i-ts’a thit-ge ki-the mo®-thi® ta i tse a’, zhi®-ga’, a bi® da, tsi ga. THE OSAGE TRIBE. [ETH. ANN. 39 . I’-ta-xe a-ba-dsu-ge ga ge shki a’, a bi" da, tsi ga, . U’-no® a-gi-the a-to™ he i" da’, a bi" da, tsi ga, . Zhiv’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . A’-ba-ku thi-xo™ e-go" a bi i-the ki-the mo®-thi" ta i tse a’, zhi?-ga’, a bi? da, tsi ga. . I’-ta-xe ga-mo" ga ge shki a’, a bi" da, tsi ga, . U’-no® a-gi-the a-to™ he i" da’, a bit da, tsi ga, . Zhir’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . Pa’-hi ¢o"-¢o® u-gtho" e-go" a bi i-the ki-the mo®-thi" ta i tse a’, zhit-ga, a bi" da, tsi ga, . Zhir’-ga mo®-ko" tha bi ga no®-zhi" da’, a bi" da, tsi ga. . (i’-thu-ce a-tsia-tha bi do" a’, a bi da, tsi ga, . Ni’-ko®-ha xtsi hi no®-zhi™ a-ka’, a bi da, tsi ga, . Thi’-u-ba-he i-sdu-ge ga kshe a’, a bi" da, tsi ga, . U’-no® a-gi-the a-to™ he i" da’, a bit da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . Thi’-u-ba-he i-ts’a thi"-ge ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga. . Ni’-u-thu-ga ga kshe a’, a bi® da’, tsi ga, . Thi’-u-thi-xthu-k’a a-gi-the a-to™ he i" da’, a bi" da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi" da, tsi ga, . Thi’-u-thi-xthu-k’a a bi i-ts’a thi-ge ki-the mo®-thi" ta i tse a’, zhi®-ga, a bi® da, tsi ga. . Ni’ ba-btha-xe ga ge shki a’, a bi" da, tsi ga, . U’-no® a-gi-the a-to" he i" da’, a bi" da, tsi ga, . Zhit’-ga zhu-i-ga o®-tha bi do® a’, a bi da, tsi ga, . U’-no® a bi i-the ki-the mo*-thi" ta 1 tse a’, zhi®-ga’, a bi" da, tsi ga. 1. Ni’ u-ca-gi ga kshe a’, a bi® da, tsi ga, 2. Ni’-a-ko" a-gi-the a-to™ he i" da’, a bi® da, tsi ga, 3. Zhit’-ga zhu-i-ga o®-tha bi do a’, a bi" da, tsi ga, 124. Ni’-a-ko" i-ts’a thit-ge ki-the mo*-thi" ta i tse a’, zhi-ga, a bi® da, tsi ga. LA KLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 473 TSI’-ZHU WA-SHTA’-GE VERSION OF THE NOVX’-ZHI>- ZHO* RITE. No®-nt’ A-THA-SHO-DSE W1’-GI-E. (Free translation, p. 245; literal translation, p- 600.) Ha’! da-do® wa-zhi® gi-the mo®-thi® ta ba do” a’, a bi® da, tsi ga, I*’-¢tho"-gthe-zhe zhi"-ga kshe no" a’, a bi® da, tsi ga, Wa’-zhi® to"-ga do" wa-zhi® gi tha bi a’, a bi da, tsi ga, Wa’-zhi" gi tha bi do" shki a’, a bi da, tsi ga, Wa/’-zhi® u-ta-thi® bi ki-the mo®-thi" ta i tsi" da’, a bit da, tsi ga. No®’-be-hi wi-ta’, a bi® da, tsi ga, No?’-be-hi tha bi do? shki a’, a bi® da, tsi ga, No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi" tai tsi® da’, a bi da, tsi ga. Ho®’-ba i-ta-xe tho" dsi a’, a bi® da, tsi ga, . Ni’ w-ga-xthi wi" e-dsi xtsi a’, a bi" da, tsi ga, . Wa’-ko®-tha tsi-the to" a’, a bi" da, tsi ga, . Ta’ tse-he-xo-dse kshe a’, a bi" da, tsi ga, Bi’-shu-ka xtsi a-thi" hi the kshe a’, a bi? da, tsi ga, . Wa’-tse niu ga-xe to" a’, a bi? da, tsi ga, Wa’-tse niu bi do™ ga’ xto™ mo?-thi" ta i tsi" da’, a bit da, tsi ga, 16. O’-ba-xo" do-ba ga-xe no®-zhi® a’, a bi® da, tsi ga. . Ha’! da-do® wa-zhi" gi-the mo®-thi® ta ba do® a’, a bi" da, tsi ga, Sho®’-ge hi" to to" no" a’, a bi® da, tsi ga, . Wa’-zhi® to®-ga do™ wa-zhi® gi-tha bi a’, a bi® da, tsi ga, . Wa’-zhi® gi-tha bi do® shki a’, a bit da, tsi ga, 21. Wa’-zhi® u-ta-thi® bi ki-the mo"-thi® ta i tsi" da’, a bi® da, tsi ga. . No®’-be-hi wi-ta’, a bi" da, tsi ga, . No'’-be-hi tha bi do" shki a’, a bi" da, tsi ga, . No*’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga. . Ho®’-ba i-ta-xe tho" dsi a’, a bit da, tsi ga, Ni’ u-ga-xthi wi" e-dsi xtsi a’, a bi" da, tsi ga, Wa/’-ko®-tha tsi-the to" a’, a bit da, tsi ga, Ta’ he-ba-ci-ge kshe a’, a bi" da, tsi ga, . Bi’-shu-ka xtsi a-thi" hi-the kshe a’, a bit da, tsi ga, Wa’-tse niu ga-xe to" a’, a bi" da, tsi ga, . Wa’-tse niu bi do® ga-xto® mo"-thi® ta 1 tsi" da’, a bi® da, tsi ga, 2. O’-ba-xo" do-ba ga-xe no"-zhi® a’, a bi® da, tsi ga. t=} ~ . Ha’! da-do® wa-zhi" gi-the mo"-thi® ta ba do" a’, a bi" da, tsi ga, . I*’-gtho"-ga do-ga kshe a’, a bi® da, tsi ga, . Wa’-zhi® to®-ga do" wa-zhi® gi-tha bi a’, a bi" da, tsi ga. . Wa’-zhi® gi-the mo®-thi" bi do" a’, a bi" da, tsi ga, 474 THE OSAGE TRIBE. [BDH. ANN. 39 37. Wa’-zhi® u-ta-thi® bi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga. 38. No®’-be-hi wi-ta’, a bi" da, tsi ga, 39. No®’-be-hi tha bi do® shki a’, a bi® da, tsi ga, 40. No®’-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® ta i tsi® da’, a bi® da, tsi ga. ; 41. Ho®’-ba i-ta-xe tho" dsi a’, a bi™ da, tsi ga, 42. Wa’-ko®-tha tsi-the to® a’, a bi da, tsi ga, 43. Ni’ u-ga-xthi wi" e-dsi xtsi a’, a bi" da, tsi ga, 44. Ta’ he sha-be kshe a’, a bi" da, tsi ga, 45. Bi’-shu-ka xtsi a-thi hi-the kshe a’, a bi® da, tsi ga, 46. Wa/-tse niu ga-xe to" a’, a bi" da, tsi ga, 47. Wa’-tse niu bi do" ga-xto" mo-thi® ta bit da’, a bi" da, tsi ga, 48. O’-ba-xo" do-ba ga-xe no®-zhi" a’, a bi" da, tsi ga. 49. Da’-do® wa-zhi" gi-the mo®-thi" ta ba do" a’, a bi" da, tsi ga, 50. Wa’-ca-be do-ga u-ca-ka thi"-ge kshe no" a’, a bi" da, tsi ga, 51. Wa’-zhi" to"-ga do" wa-zhi® gi tha bi a’, a bi" da, tsi ga, 52. Wa/-zhi" gi-the mo®-thi" bi do" a’, a bi" da, tsi ga, 53. Wa’-zhi® u-ta-thi® bi ki-the mo®-thi® ta 1 tsi" da’, a bit da, tsi ga. 54. No®’-be-hi wi-ta’, a bi® da, tsi ga, 55. No®/-be-hi tha bi do" shki a’, a bi® da, tsi ga, 56. No®-be e-dsi wa-thi"-ga zhi ki-the mo®-thi® ta i tsi" da, a bi" da, tsi ga. 57. Co"’-dse ko"-ha dsi a’, a bi" da, tsi ga, 58. Mo®’-ba-tsi-he ho ¢ka do" a’, a bi" da, tsi ga, 59. Thi’-ta-the gthi no"-the to" a’, a bi" da, tsi ga, 60. Wa’-gthu-shka zhi"-ga sho-e-go" a’, a bi da, tsi ga, 61. I/-u-wa-tha-btho®-ce to" a’, a bi da, tsi ga, 62. Wa/-tse niu ga-xe to" a’, a bi" da, tsi ga, 63. Wa-tse niu bi do" ga-xto™ mo®-thi" ta 1 tsi? da, a bi" da, tsi ga, 64. O’-ba-xo" do-ba ga-xe no*-zhi" a’, a bi® da, tsi ga. Ho*-se’-cu W1’-GI-k. (Free translation, p. 248; literal translation, p. 601.) 1. Da’-do® zhi®-ga ¢iu-e ki-the mo"-thi® ta ba do" a’, a bi" da, tsi ga, 2. Ke’ cit-dse ga-tse pe-tho"-ba thit-kshe no” a’, a bi" da, tsi ga, 3. Ga’ ciu-e ki-the mo®-thi® bi a’, a bi da, tsi ga, 4. Ciu’-e ki-the mo®-thi" bi do" a’, a bi" da, tsi ga, 5. Ciu’-e ki i-ts’a thiv-ge ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga. 6. Da’-do® ho®-be-ko" the mo®-thi" ta ba do" a’, a bi" da, tsi ga, 7. We’-ts’a ni-dsi-wa kshe no" a’, a bi® da, tsi ga, 8. Ga’ ho®-be-ko" the mo"-thi" bi a’, a bi" da, tsi ga, 9. Ho®’-be-ko" the mo®-thi" bi do" a’, a bi® da, tsi ga, 0. Ho®’-be-ko® i-ts’a thi®-ge ki-the mo®-thi" ta i tsi" da’, a bi" da, tsl ga. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 475 ae 12. 13. 14. . Ciu’-e ki i-ts’a thi"-ge ki-the mo-thi" tai tsi" da’, a bi" da, tsi ga. Da’-do® ciu-e ki-the mo®-thi® ta ba do" a’, a bi" da, tsi ga, Ke’ cit-dse ga-tse sha-pe thi®-kshe no® a’, a bi" da, tsi ga, Ga’ ciu-e ki-the mo®-thi® bi a’, a bi" da, tsi ga, (iu’-e ki-the mo®-thi® bi do® a’, a bi" da, tsi ga, Da’/-do® hot-be-ko" the mo?-thi® ta ba do™ a’, a bit da, tsi ga, . We’-ts’a mo®-ge ¢i shu-dse e-go® kshe no" a’, a bi" da, tsi ga, . Ga’ ho®-be-ko"® the mo®-thi® bi a’, a bi" da, tsi ga, . Ho®’-be-ko" the mo®-thi® bi do" a’, a bi® da, tsi ga, . Hot’-be-ko® i-ts’a thi®-ge ki-the mo™-thi" ta i tsi® da’, a bi® da, tsi ga. 21. Da’-do® ciu-e ki-the mo®-thi® ta ba do" a’, a bi" da, tsi ga, . Ke’ mo®-ge shu-dse thi"-kshe no" a’, a bi" da, tsi ga, . Ga’ ciu-e ki-the mo®-thi" bi a’, a bi® da, tsi ga, . Ciu’-e ki-the mo®-thi" bi do” a’, a bi" da, tsi ga, 5. Ciu’-e ki i-ts’a thi"-ge ki-the mo”-thi" tai tsi" da’, a bi" da, tsi ga. . Da’-do® ho®-be-ko" the mo®-thi® ta ba do® a’, a bi® da, tsi ga, . We’-ts’a mo"-ge gthe-zhe thit-kshe no” a’, a bi® da, tsi ga, . Ho®’-be-ko" the mo®-thi bi a’, a bi® da, tsi ga, . Ho®’-be-ko® the mo®-thi® bi do® a’, a bi" da, tsi ga, Ho®’-be-ko" i-ts’a thit-ge ki-the mo®-thi® ta 1 tsi" da’, a bi® da, tsi ga. . Da’-do® ciu-e ki-the mo*-thi® ta ba do" a’, a bi" da, tsi ga, 2. Ke’ mo*-ge ¢ka thi-kshe no" a’, a bi" da, tsi ga, . Ga’ ciu-e ki-the mo®-thi® bi a’, a bi" da, tsi ga, . Giu’-e ki-the mo®-thi" bi do® a’, a bi" da, tsi ga, 5. Ciu’-e ki i-ts’a thit-ge ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga. 3. Da’-do® ho®-be-ko" the mo®-thi® ta ba do® a’, a bi® da, tsi ga, . We’-ts’a ca-be mo®-ge ¢ka kshe no” a’, a bi® da, tsi ga, . Ga’ ho®-be-ko" the mo®-thi® bi a’, a bi® da, tsi ga, . Ga’ ho®-be-ko® the mo®-thi® bi do” a’, a bi® da, tsi ga, Ho®’-be-ko® i-ts’a thi®-ge ki-the mo®-thi" ta 1 tsi" da’, a bi® da, tsi ga. . Da’-do® mo®-hi® gi-the mo®-thi" ta ba do” a’, a bi" da, tsi ga, . Wa/-dsu-ta shi®-to-zhi"-ga kshe no® a’, a bi" da, tsi ga, . He’ tha-ta tse a’, a bi® da, tsi ga, . Ga’ mo"-hi® gi the mo®-thi™ bi a’, a bi" da, tsi ga, 5. Mo’-hi® gi the mot-thi® bi do" shki a’, a bi® da, tsi ga, . Mo®-hi®’ gi-pa-hi ki-the mo*-thi® ta i tsi" da’, a bi" da, tsi ga. . Da’-do® wa-ba-to-be mo®-thi® ta ba do™ a’, a bi da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga, wnNre > ove =I oe) THE OSAGE TRIBE. [BTH. ANN. 39 . Shi®’-to ho btho®-xe kshe no® a’, a bi da, tsi ga, . A’-ba-to-be mo®-thi® bi a’, a bi® da, tsi ga, . Wa’-ba-to-be mo®-thi" bi do® a’, a bi® da, tsi ga, . Wa’-ba-to-be gi-o-ts’e-ga ki-the mo™-thi® ta 1 tsi" da’, a bit da, tsi ga. . Da’-do" wa-ba-to-be mo®-thi® ta ba do" a’, a bi" da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi" da, tsi ga, . Shi’/-mi ho btho®-xe kshe a’, a bi® da, tsi ga, . A’-ba-to-be mo?-thi® bi a’, a bi" da, tsi ga, . Wa’-ba-to-be mo®-thi® bi do" a’, a bi" da, tsi ga, . Wa’-ba-to-be gi-o-ts’e-ga ki-the mo™-thi" ta 1 tsi™ da’, a bit da, tsi ga. . Da’-do® wa-ba-to-be mo®-thi® ta ba do" a’, a bi" da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi® da, tsi ga, . Ni’-ka wa-k’o" o-tha’-ha kshe a’, a bi" da, tsi ga, . A’-ba-to-be mo?-thi® bi a’, a bi" da, tsi ga, . Wa’-ba-to-be mo®-thi® bi do" a’, a bi" da, tsi ga, . Wa’-ba-to-be gi-o-ts’e-ga ki-the mo®-thi® ta i tsi" da’, a bit da, tsi ga. 5. Da’-do"™ wa-ba-to-be mo®-thi® ta ba do a’, a bi" da, tsi ga, . Mi’ hi-e ge ta ni-ka-shi-ga’, a bi da, tsi ga, . Wa’-k’o wo" we-da-the thit-kshe a’, a bi" da, tsi ga, . A’-ba-to-be mo®-thi® bi a’, a bi® da, tsi ga, : . ton) . Wa’-be-to-be mo®-thi" bi do™ a’, a bi" da, tsi ga : * to teh Wa’-ba-to-be gi-o-ts’e-ga ki-the mo"-thi" ta 1 tsi" da’, a bi da, tsi ga. Ki’/-No™ Wr'-c1-8. (Free translation, p. 252; literal translation, p. 603.) Ha’! da-do® ki-no" gi-the mo"-thi" ta ba do" a’, a bi" da, tsi ga, Wa’-ko®-da ho®-ba do" thi"-kshe a’, a bi" da, tsi ga, Tse’-ga xtsi hi no" bi a’, a bi" da, tsi ga, Thi’-u-ba-he tha-ta dsi a’, a bi" da, tsi ga, Da’-zhu-dse thi®-kshe no® a’, a bi® da, tsi ga, Ga’ ki-no® gi-tha bi a’, a bi" da, tsi-ga, Ga’ ki-no® gi-the mo"-thi® bi do" a’, a bi" da, tsi ga, I’-ts’a thit-ge ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga. Da’-do" wa-gthe gi-the mo"-thi" ta ba do™ a’, a bi" da, tsi ga, Wa’-ko"-da ho®-ba do® thi"-kshe a’, a bi" da, tsi ga, . Tse’-ga xtsi hi no" bi a’, a bi" da, tsi ga, . Thi’-u-ba-he tha-ta dsi a’, a bi" da, tsi ga, . Wa’-gthe to™ e-go" to® no" a’, a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 477 www bw bw ow bo pw bw an ey Ko) Vs > Cu oe . Ga’ wa-gthe gi-the mo®-thim bi a’, a bi" da, tsi ga, 5. Ga’ wa-gthe gi-the mo®-thi® bi do™ a’, a bi" da, tsi ga, . Wa’-gthe i-ts’a thi"-ge ki-the mo"-thi" tai tsi" da’, a bi" da, tsi ga. . Tsiu’-ge wa-gtho" thit-kshe no® a’, a bi" da, tsi ga, . Wi’-tsi-go-e e-gi-e a-ka’, a bi" da, tsi ga, . Zhi*’-ga zho-i-ga the thit-ge a-tha, wi-tsi-go-e’, e-gi-e a-ka’, a bit da, tsi ga, . Zhi®’-ga zho-i-ga tha ba tho?-ta ni-ka-shi-ga mi”-kshe 1" da’, a bi" da, tsi ga, Wa’-ko®-da ts’e wa-tse-xi bthi i" da’, a bi da, tsi ga, Zhi®’-ga zho-i-ga o"-tha bi do a’, a bi" da, tsi ga, . Ts’e’ wa-tse-xi ki-the mo*-thi® ta i tsi? da’, a bi" da, tsi ga, Wa’-ko"-da e-shki do" a’, a bit da, tsi ga, U’-zho"-ge be o®-tho®-kshi-tha mo®-zhi a-thi" he i" da’, a bi" da, tsi ga, Zhi®’-ga zho-i-ga o®-tha bi do® a’, a bi" da, tsi ga, . Wa’-ko"-da e-shki do® a’, a bi" da, tsi ga, U’-zho"-ge be i-kshi-tha ba zhi mo™-thi® ta i tsi" da’, a bi" da, tsi ga, . Wa’-gthu-shka sho-e-go" xtsi do a’, a bi da, tsi ga, . Nit’-ha ¢a-gi wi-no® bthi® da’, a bi" da, tsi ga, . Zhit’-ga zho-i-ga o®-tha bi do™ a’, a bit da, tsi ga, 2. Xin’-ha ¢a-gi ki-the mo®-thi® ta i tsi da’, a bi" da, tsi ga, . I’-ts’a thit-ge mo®-thi® ta i tsi" da’, a bi" da, tsi ga. . Ni’ u-ba-sho" wi" the e do" a’, a bi® da, tsi ga, 5. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, . U'-zho"-ge be 0®-tho®-kshi-tha mo*-zhi a-thi® he i" da’, a bi" da, tsi ga, . Zhit’-ga zho-i-ga o®-tha bi do” a’, a bi" da, tsi ga, . Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, . U’-zho"-ge be i-kshi-tha ba-zhi mo®-thi® ta i tsi" da’, a bit da, tsi ga, . Wa’-cthu-shka sho®-e-go" xtsi a’, a bi® da, tsi ga, . A’-ki-dsi-ce i-he a-wa-the a-thi®-he i" da’, a bi da, tsi ga, . Zhi’-ga zho-i-ga o"-tha bi do? a’, a bi" da, tsi ga, 3. Wa’-gthu-shka sho®-e-go" xtsi a’, a bi" da, tsi ga, . A’-ki-dsi-¢e i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, 5. Wa’-ko®-da e-shki do" a’, a bi™ da, tsi ga, . Or’-li-tha-zha-ta bi mi®-kshe 1" da’, a bi" da, tsi ga, . Zhit’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga, . Wa/’-ko®-da e-shki do? a’, a bi" da, tsi ga, . A’-ki-tha-zha-ta bi mo®-thi® ta 1 tsi® da’, a bi" da, tsi ga, 478 . Zhir’-ga zho-i-ga o®-tha bi do" a’, THE OSAGE TRIBE. [ETH. ANN. 39 . Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thit he i da’, a bi da, tsi ga, . Zhi®’-ga zho-i-ga o®-tha bi do™ a’, a bi" da, tsi ga, . Ho®’-ba tha-gthi® shki u-hi-ki-the mo®-thi® ta i tsit da’, a bit da, tsl ga. . Ni’ u-ba-sho" tho®-ba the e do" a’, a bi da, tsi ga, . Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga, . U’-zho"-ge be o®-tho®-kshi-tha mo®-zhi a-thi" he i" da’, a bi" da, tsi ga, . Zhi®’-ga zho-i-ga o®-tha’ bi dg? a’, a bi® da, tsi ga, . Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, . U’-zho"-ge be i-kshi-tha ba zhi mo®-thi ta i tsi" da’, a bit da, tsi ga, . Wa’-gthu-shka sho®-e-go" xtsi a’, a bi® da, tsi ga, . A’-Ki-dsi-ce i-he a-wa-the a-thit he i da’, a bi" da, tsi ga, . Zhi®’-ga zho-i-ga o®-tha’ bi do® a’, a bi" da, tsi ga, . Wa’-gthu-shka sho®-e-go" xtsi a’, a bi" da, tsi ga, . A’-ki-dsi-¢e i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, . Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga, 5. O®’-ki-tha-zha-ta bi mi"-kshe 1" da, a bi® da’, tsi ga, . Zhir’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, . Wa’-ko®-da e-shki do” a’, a bit da, tsi ga, . A’-ki-tha-zha-ta bi mo*-thi" ta i tsi" da’, a bi" da, tsi ga, . Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thit he ™ da’, a bim da, tsi ga, 0. Zhit’-ga zho-i-ga o™-tha bi do® a’, a bi® da, tsi ga, 1. Hot’-ba tha-gthi® shki u-hi-ki-the mo*-thi ta i tsi" da’, a bi" da, tsi ga. Ni’ u-ba-sho® tha-bthit the e do" a’, a bi® da, tsi ga, Wa’-ko™-da e-shki do" a’, a bi" da, tsi ga, U’-zho"-ge be o®-tho"-kshi-tha mo*-zhi a-thi" he i" da’, a bi" da, tsi ga, Zhit’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, 76. Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga, . U’-zho"-ge be i-kshi-tha ba zhi mo"-thi" ta i tsi" da’, a bi" da, tsl ga. . Wa’-gthu-shka sho®-e-go" xtsi a’, a bi® da, tsi ga, A’-ki-dsi-ce wa-bthi® a-thi he i" da’, a bi® da, tsi ga, a bit da, tsi ga, Wa’-ethu-shka sho®-e-go" xtsi a’, a bi" da, tsi ga, A’-ki-dsi-¢e i-he-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga, . Wa/-ko®-da e-shki do" a’, a bit da, tsi ga, . OF’-ki-tha-zha-ta bi mit-kshe i" da’, a bi" da, tsi ga, LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. 479 85. 86. 87. 88. 89. 90. 91. 92: 93. 94, 95. 96. 97. 98. 29), 100. 101. 102. 103. 104. 105. 106. 107. 108. 109. 110. 111. 112. 113. 114. 115. 116. Laie 118. 19. Zhi"’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga, A’-ki-tha-zha-ta bi mo®-thi ta 1 tsi" da’, a bi® da, tsi ga, Ho"’-ba tha-gthi® shki u-hi a-ki-the a-thit he it da’, a bit da, tsi ga, Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi® da, tsi ga, Ho®’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga. 2 Ni’ u-ba-sho® do-ba the e do" a’, a bi® da, tsi ga, Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga, U’-zho®-ge be o®-tho®-kshi-tha mo*-zhi a-thi" he i" da’, a bi" da, tsi ga, ; Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, Wa’-ko®-da e-shki do" a’, a bi® da, tsi ga, U’-zho"-ge be i1-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi® da, tsi ga, Wa’-gthu-shka sho"-e-go" xtsi a’, a bi" da, tsi ga, A’-ki-dsi-ce i-he a-wa-the a-thi" he i da’, a bi® da, tsi ga, Zhi*’-ga zho-i-ga o®-tha’ bi do® a’, a bi® da, tsi ga, Wa’-gthu-shka sho®-e-go® xtsi a’, a bi" da, tsi ga, A’-ki-dsi-ge i-he-the mo*-thi" ta i tsi® da’, a bi® da, tsi ga, Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, O®’-ki-tha-zha-ta bi mi®-kshe 1" da’, a bi" da, tsi ga, Zhi®’-ga zho-i-ga o®-tha’ bi do" a’, a bi" da, tsi ga, Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, A’-ki-tha-zha-ta bi mo®-thi® ta i tsi" da’, a bi da, tsi ga, Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thi™ he i" da’, a bi® da, tsi ga, Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, Ho*’-ba tha-gthi® shki u-hi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsl ga. Ni’ u-ba-sho" ¢a-to® the e do" a’, a bi® da, tsi ga, Wa’-ko®-da e-shki do® a’, a bi® da, tsi ga, U’-zho®-ge be o®-tho®-kshi-tha mo*-zhi a-thi" he i" da’, a bi" da, tsi ga, . Zhi*’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, Wa’-ko®-da e-shki do® a’, a bi da, tsi ga, U’-zho"-ge be i-kshi-tha ba zhi mo®-thi" ta i tsi" da’, a bi™ da, tsi ga, Wa’-gthu-shka sho" e-go" xtsi a’, a bi® da, tsi ga, A’-ki-dsi-ce i-he a-wa-the a-thi" he i da’, a bi® da, tsi ga, Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bi" da, tsi ga, Wa’-gthu-shka sho" e-go® xtsi a’, a bi" da, tsi ga, 480 120. i 122. 123. 124. 125. 126. ee bo bh aon 129. 130. 131. 132. 133: 134. W35: 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. P51. 152. 153. 154. 155. . Zhit’-ga zho-i-ga o®-tha’ bi do" a’, . Ho®’-ba tha-gthi" shki u-hi-ki-the mo"-thi" ta i tsi” da’, a bi" da, THE OSAGE TRIBE. [BTH. ANN. 39 A’-ki-dsi-ce i-he-the mo®-thi" ta i tsi" da’, a bi da, tsi ga, Wa’-ko"-da e-shki do? a’, a bi" da, tsi ga, O°’-ki-tha-zha-ta bi mi®-kshe i® da’, a bi" da, tsi ga, Zhit’-ga zho-i-ga o?-tha bi do" a’, a bi® da, tsi ga, Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, A’-ki-tha-zha-ta bi mo"-thi® ta i tsi" da’, a bi® da, tsi ga, Ho®’-ba tha-gthit shki u-hi a-ki-the a-thim he i da’, a bi? da, tsi ga, ’, a bi? da, tsi ga, tsi ga. Tsiu’-ge wa-gtho" thi"-kshe no" a’, a bi" da, tsi ga, Ni’ u-ba-sho® sha-pe the e do" a’, a bit da, tsi ga, Wa’-ko®-da e-shki do” a’, a bi" da, tsi ga, U’-zho"-ge be o®-tho"-kshi-tha mo*-zhi a-thit he i" da’, a bi" da, tsi ga, Zhi®’-ga zho-i-ga o"-tha bi do" a’, a bi" da, tsi ga, Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, U’-zho"-ge be i-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi" da, tsi ga, Wa’-ethu-shka sho" e-go" xtsi a’, a bi" da, tsi ga, A’-ki-dsi-ce i-he a-wa-the a-thi® he i da’, a bi" da, tsi ga, Zhi"’-ga zho-i-ga o"-tha bi do™ a’, a bi" da, tsi ga, Wa’-gthu-shka sho" e-go" xtsi a’, a bi da, tsi ga, A’-ki-dsi-ce i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, Wa/-ko®-da e-shki do" a’, a bi" da, tsi ga, O*’-ki-tha-zha-ta bi mi®-kshe i" da’, a bi® da, tsi ga, Zhi®’-ga zho-i-ga o®-tha bi do" a’, a bit da, tsi ga, Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, A’-ki-tha-zha-ta bi mo®-thi® ta i tsi" da’, a bi® da, tsi ga, Ho®’-ba tha-gthi" shki u-hi a-ki-the a-thi" he i da’, a bi® da, tsi ga, Zhi®’-ga zho-i-ga o"-tha bi do™ a’, a bit da, tsi ga, Ho®’-ba tha-gthi" shki u-hi ki-the mo"-thi" ta i tsi" da’, a bi" da, tsi ga. , Tsiu’-ge wa-gtho" thi"-kshe no" a’, a bi" da, tsi ga, Ni’ u-ba-sho" pe-tho"-ba the e do” a’, a bit da, tsi ga, Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, U’-zho®-ge be o®-tho"-kshi-tha mo*-zhi a-thi™ he i" da’, a bi® da, ‘sl ga, Zhi®’-ga zho-i-ga o"-tha bi do® a’, a bi® da, tsi ga, Wa’-ko?-da e-shki do" a’, a bi" da, tsi ga, U’-zho"-ge be i-kshi-tha ba zhi mo®-thi® ta i tsi" da’, a bi" da, tsi ga, LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 481 156. Wa’-gthu-shka sho" e-go" xtsi a’, a bi" da, tsi ga, 157. A’-ki-dsi-ce i-he a-wa-the a-thi® he i* da’, a bi® da, tsi ga, 158. Zhit’-ga zho-i-ga o®-tha bi do a’, a bi® da, tsi ga, 159. Wa’-gthu-shka sho" e-go" xtsi a’, a bi" da, tsi ga, 160. A’-ki-dsi-ce i-he-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, 161. Wa’-ko"-da e-shki do" a’, a bi" da, tsi ga, 162. Or’-ki-tha-zha-ta bi mi®-kshe i" da’, a bi® da, tsi ga, 163. Zhit’-ga zho-i-ga o*-tha bi do" a’, a bi® da, tsi ga, 164. Wa’-ko"-da e-shki do" a’, a bi® da, tsi ga, 165. A’-ki-tha-zha-ta bi mo®-thi® ta i tsi" da’, a bi" da, tsi ga, 166. Ho®’-ba tha-gthi® shki u-hi a-ki-the a-thi" he i" da’, a bi® da, tsi ga, 167. Zhir’-ga zho-i-ga o"-tha bi do? a’, a bi" da, tsi ga, 168. Ho®’-ba tha-gthi® shki u-hi ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga. Tst Ta’-pzE Wa-rTHO’, WA-THO*. (Free translation, p. 258; literal translation, p. 605.) Ga-go® ha mo®-bthi*-e, Ga-go®-ha mo®-bthi®-e, the he the Ga-go"® ha mo*-bthi®-e the he the, Ga-go® ha mo*-bthi*-e, Ga-go®-ha mo®-bthi"-e the he the, Ga-go" ha mo®-bthi®-e the he. WI'-GI-E. (Free translation, p. 258; literal translation, p. 605.) 1. Ha’! da-do® wa-ci-thu-¢e mo®-thi® ta ba do" a’, a bi® da, tsi ga, 2. O'-k’o-be zhit-ga wi" a-ci-thu-ca bi a-tha’, a bi" da, tsi ga, 3. O'-k’o-be zhi®-ga wi" e-cka e-wa-ka ba-zhi a’, a bi" da, tsi ga, 4. Ni’ u-ga-xthi wi" a-ci-thu-ca bi a-tha’, a bi da, tsi ga, 5. Ni’ u-ga-xthi wi e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga, 6. Tsi’-zhi®-ga wi" a-ci-thu-¢a bi a-tha’, a bit da, tsi ga, 7. Wa’-xo-be zhi®-ga ha-gtha-thi" mo*-thi® e-dsi’ ba she tse. (Wa-thon.) 8. Ha’! da-do" wa-ci-thu-ce mo®-thi® ta ba do" a’, a bi" da, tsi ga, 9. O’-k’o-be tho®-ba a-¢i-thu-¢a bi a-tha’, a bit da, tsi ga, 10. O’-k’o-be tho"-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga, 11. Ni’ u-ga-xthi tho®-ba\a-¢i-thu-ca bi a-tha’, a bi" da, tsi ga, 12. Ni’ u-ga-xthi tho"-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga, 13. Tsi’-zhi"-ga wi" a-ci-thu-¢a bi a-tha’, a bi" da, tsi ga, . Wa’-xo-be zhi®-ga ha-gtha-thi® mo®-thi® e-dsi’ ba she tse. 3594°—25;——31 482 THE OSAGE TRIBE. [BTH. ANN. 39 (Wa-thos.) 15. Da’-do™ wa-ci-thu-¢e mo"-thi" ta ba do? a’, a bi" da, tsi ga, 16. O’-k’o-be tha-bthi" a-ci-thu-¢a bi a-tha’, a bi" da, tsi ga, 17. O'-k’o-be tha-bthi" e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga, 18. Ni’ u-ga-xthi tha-bthi® a-¢i-thu-¢a bi a-tha’, a bit da, tsi ga, 19. Ni’ u-ga-xthi tha-bthi" e-¢ka e-wa-ka ba zhi a’, a bi da, tsi ga, 20. Tsi’-zhit-ga wi" a-ci-thu-¢a bi a-tha’, a bi" da, tsi ga, 21. Wa’-xo-be zhi"-ga ha-gtha-thi" e-dsi’ ba she tse. (Wa-thos.) 22. Ha’! da-do" wa-ci-thu-ce mo®-thi® ta ba do" a’, a bi" da, tsi ga, 23. O’-k’o-be do-ba a-ci-thu-ca bi a-tha’, a bi" da, tsi ga, 24. O’-k’o-be do-ba e-¢ka e-wa-ka ba zhi a’, a bi® da, tsi ga, 25. Ni’ u-ga-xthi do-ba a-¢i-thu-¢a bi a-tha’, a bi" da, tsi ga, 26. Ni’ u-ga-xthi do-ba e-¢ka e-wa-ka ba zhi a’, a bi" da, tsi ga, 27. Tsi’ zhi®-ga wi" a-ci-thu-ca bi a-tha’, a bi" da, tsi ga, 28. Wa/-xo-be zhi"-ga ha-gtha-thi" mo"-thi® e-dsi’ ba she tse. Wa-xo’-BE THU-SHKE Wa4-THO®. Sone 1, (Free translation, p. 261; literal translation, p. 606.) Kia ha no" ni wa-ta ha, Kia ha ha no® ni wa ha, Kia ha no" ni wa ta ha, Kia ha no® ni wa ha, Kia ha no” ni wa ta. Sone 2. (Free translation, p. 261; literal translation, p. 606.) Kia ha tha wi tha tse, Kia ha tha wi tha ha, Kia ha tha wi-tha ha shke he, the, Kia ha tha wi tha tse. Sone 3. (Free translation, p. 262; literal translation, p. 607.) Sho®-ni-pa wi® tha wi tha tse, Sho®-ni-pa wi" tha wi tha ha, Sho®-ni pa wi® tha wi tha ha shke he the, Sho®-ni-pa wi® tha wi tha tse. Sona 4. (Free translation, p. 263° literal translation, p. 607.) lp T»-da-ko a-ha shka ho? dse, I»-da-ko a-ha shka ho" dse, Sho-the he shka ho” dse, Sho-the the e-he shka ho» dse, I»-da-ko a-ha shka ho® dse. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 483 OMI R ow why We) 10. . I-thi-shno® thit-kshe a-xi-be tha-ta kshe, . Pe’-xe i-ba the mo®-thi® bi, a’ bia, . Pe’-xe i-ba the mo®-thi bi do*, . Pe’-xe i-ba 1-ts’a thi"-ge ki-the mo"-thi" ta i tse, a’ bia, . I'-thi-hi-dse mo®-thi" bi do” shki, . I’-thi-hi-dse gi-o-ts’e-ga mo*-thi® ta ba sho" a-ka, a’ bi a. 2. I»-da-ko a-ha gtha ho” dse, I®-da-ko a-ha gtha ho" dse, + Sho-the he gtha ho" dse, Sho-the the e-he gtha ho dse, T»-da-ko a-ha gtha ho» dse. 3. T»-da-ko a-ha ga-wa hor dse, T=-da-ko a-ha ga-wa ho" dse, Sho-the he ga-wa ho" dse, Sho-the the e-he ga-wa ho" dse, I»-da-ko a-ha ga-wa ho" dse. 4. I»-da-ko a-ha ga i-hi tha, I»-da-ko a-ha ga i-hi tha, Sho-the he ga i-hi tha, Sho-the the e-he ga i-hi tha, T»-da-ko a-ha ga i-hi-tha. Pr’-xr THu-cE W1’-GI-2. (Free translation, p. 265; literal translation, p. 607.) Da’-do® pe-xe gi-the mo®-thi® ta ba do", a’ bia, Mi’ hi-e ge ta to"-wo"-gtho" pe-tho"-ba ha bi, a’ bi a, I’-thi-shno" thit-kshe wa-pa 1-ta, thi"-kshe, Ga’ pe-xe gi-the mo®-thi" bi, a’ bi a, Pe’-xe gi-the mo®-thi" bi do®, Pe’-xe 1-ts’a thit-ge ki-the mo"-thi" ta i tse, a’ bi a, I’-thi-hi-dse mo®-thi® bi do” shki, I’-thi-hi-dse gi-o-ts’e-ga ki-the mo®-thi® ta i tse, a’ bi a. Da’-do" pe-xe i-ba the mo™-thi" ta ba do®, a’ bi a, Mi’ hi-e ge ta to"-wo"-gtho" pe-tho"-ba ha, bi, a’ bi a, . Da’-do" pe-xe ¢u the mo®-thi® ta ba do", a’ bia, . Mi’ hi-e ge ta to"-wo"-gtho" pe-tho"-ba ha ba do*, . I’-thi-shno" thit-kshe hi-k’e tha-ta kshe, Pe’-xe-cu the mo®-thi® bi, a’ bia, . Pe-xe-cu the mo"-thi® bi do", Pe’-xe-¢u i-ts’a thi"-ge mo®-thi" ta i tse, a’ bi a, . I-thi-hi-dse mo*-thi® bi do®, I-thi-hi-dse gi-o-ts’e-ga mo®-thi" ta i tse, a bia. 484 THE OSAGE TRIBE. [BTH. ANN, 39 25. Pa’-ho"-gthe ga-ca-thu ga tse, 26. Mi’ hi-e ge ta ni-ka-shi-ga bi, a’ bi a, 27. I’-to"-wo"-gtho" bi thit-kshe a-ga-¢a-thu the-the a-ka’, bi a, 28. A’-ga-ca-thu mo®-thi™ bi do?, 29. A’-ga-ca-thu gi-o-ts’e-ga mo"-thi" ta 1 tse, a’ bi a, 30. I’-gthi-hi-dse mo®-thi® bi do™ shki, 31. I-gthi-hi-dse gi-o-ts’e-ga mo"-thi" ta i tse, a bi a. 32. I’-tho®-bi-o" ga-ca-thu ga tse, 33. Wa-thi®’-e-cka sho" ba zhi, a’ bi a, 34. Mi’ hi-e ge ta, 35. Shi’-mi ho btho"-xe, a bi a, 36. A’-ga-ca-thu the-tha bi, a’ bi a, 37. A’-ga-ca-thu mo®-thi" bi do®, 38. Wa’-ga-ca-thu gi-o-ts’e-ga mo"-thi" ta i tse, a’ bi a, 39. I’-gthi-hi-dse mo®-thi" bi do® shki, 40. I’-gthi-hi-dse gi-o-ts’e-ga mo®-thi" ta i tse, a’ bia. 41. We’-tha-bthi"-o ga-¢a-thu ga tse shki, 42. Wa-thi®’-e-cka sho" ba zhi, a’-bi a, 43. Mi’ hi-e ge ta ni-ka-shi-ga, 44. Ni’-ka wa-k’o" u-tha-ha kshe, 45. A’-ga-ca-thu the-the a-ka’, bi a, 46. A’-ga-ca-thu mo?-thi" bi do®, 47. Wa’-ga-ca-thu gi-o-ts’e-ga mo"-thi" ta i tse, a’ bi a, 48. I’-gthi-hi-dse mo®-thi® bi do" shki, 49. I-ethi-hi-dse gi-o-ts’e-ga mo®-thi" ta i tse, a bia. 50. We-do-bi 0° ga-ca-thu ga tse, 51. Wa-thi®’-e-cka sho" ba zhi a-ka’, bi a, 52. Mi’ hi-e ge ta ni-ka-shi-ga, 53. Wa-k’o’ wo" we-da-the kshe, 54. A’-@a-ca-thu the-the a-ka’, bi a, 5. A’-ga-ca-thu mo®-thi" bi do®, 6. Wa’-ga-ca-thu gi-o-ts’e-ga mo"-thi" tai tse, a’ bia, Ue I’-ethi-hi-dse mo®-thi" bi do® shki, 58. I’-gthi-hi-dse gi-o-ts’e-ga mo®-thi® ta i tse, a’ bi a. Sone 1. (Free translation, p. 268; literal translation, p. 609.) 1. Ci no® do® wa-k’o" ha, Ci no" do wa ha k’o" ha, Ci no® do® wa-k’o® ha, Ci no® do® wa ha k’o" ha, Ci no® do® wa-k’o" ha, Ci no® do® wa ha k’o® ha, LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE, Ci no® do® wa-k’o ha, Ci no" do® wa-ha k’o" ha, Ci no do*. 2. Hi no® do wa-k’o® ha, Hi no® do® wa ha k’o" ha, ete. 3. Zhu no® do® wa-k’o® ha, Zhu no® do® wa ha k’o® ha, ete. 4. A no® do" wa-k’o® ha, A no® do® wa ha k’o® ha, etc. 5. Pa no® do® wa-k’o" ha, Pa no® do® wa ha k’o® ha, ete. 6. IT no® do® wa-k’o® ha, I no® do® wa-ha k’o® ha, ete. Sone 2. (Free translation, p. 269; literal translation, p. 609.) Wa-k’o® wi-tse sho" ni-pa-dse no" do®, Wa ha k’o" ha gi no" do", Wa-k’o" ha gi no” do, Wa-ha k’o" ha ¢i no® do", Wa-k’o" ha gi no® do2, Wa ha k’o® ha gi no® do?, Wa-k’o® ha ci no® do", Wa-ha k’o" ha, Wa-k’o® wi-tse sho" ni-pa dse. Sona 3. (Free translation, p. 270; literal translation, p. 609.) The-a gi the k’o" no® no® hi wa ta, The-a gi the k’o" no” no® hi wa ta, E the k’o" no" no® hi wa ta, The-a gi the k’o" no® no® hi wa ta, The-a ci the k’o" no® no® hi wa ta. Sone 4. (Free translation, p. 270; literal translation, p. 610.) 1 Ci-a wa thi-ko ta we, Ci-a thi-ko ta wi the, Ci-a wa thi-ko ta we, Ci-a thi-ko ta wi the, < Ci-a wa thi-ko ta we, Ci-a thi-ko ta wi-the. 485 486 THE OSAGE TRIBE. 2. Hi-a wa thi-ko ta we, etc. 3. Zhu wa-thi-ko ta we, ete. 4. A wa-thi-ko ta we, ete. 5. Pa wa-thi-ko ta we, ete. 6. T-a wa-thi-ko ta we, ete. Mi®’-pse Ga-xE Wa-rTHO®. Sone 1. (Free translation, p. 272; literal translation, p. 610,) il: Tsi-go wa-cit-da ko"-to® ga-xa, Tsi-go wa-ci2-da ko®-to® ga-xa, Mi wa-ci"-da ko®-to® the the he the the, Tsi-go wa-ci®-da ko®-to® ga xa, Tsi-go wa-ci"-da ko®-to® the the he the the. 2. Gthe-do® wa-ci-da ko®-to" the the he the the. 3. Ka-xe wa-ci-da ko®-to" the the he the the. Sone 2. (Free translation, p. 272; literal translation, p. 610.) ale Hi-a wi tha tha ka-wa ha no® no® thi ki-ko-¢a, E the ko»-ca ha da ha, Hi-a wi-tha tha ka-wa ha no® no" tse he the, Hi-a wi tha tha ka-wa ha no® no® thi ki-ko®-¢a. Sona 3. (Free translation, p. 273; literal translation, p. 610.) il, Hi-a wi-tha dse wa-do ha tha, E tha he he ha-tho ha mi wa-da hi® da, E the tha wi tha dse wa-do ha tha, E tha he he ha-tho ha mi wa-da hi® da, E tha he hi-a wi tha dse. LETH, ANN, 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, Sone 4. (Free translation, p. 273; literal translation, p. 610.) ite E the ki®-da hi tha, , E the ki-da hit da ha, E the he the ki*-da hi" da, E the ki®-da hi da. Sone 5. (Free translation, p. 274; literal translation, p. 610.) Li: Ki*-da hit da, kit-da hi= da ha, Hi-a ko-tha wa-tse the the ki=-da hi da, Ki2-da hi da ha, Hi-a ko-tha wa-tse the the ki2-da hi" da. No®’-zH1%-zHoN Wa-THO®. Sone 1. (Free translation, p. 275; literal translation, p. 610.) ile E tha ha ha he he tha, E tha ha ha he he tha ha, E tha ha, E tha ha ha he he tha. Sone 2. (Free translation, p. 277; literal translation, p. 610.) Ie Tsi-go-e ho-thi-k’u mo” a, Tsi-go-e hu-thi-k’u mo” a, Tsi-go-e hu-thi-k’u mo®-ge he the, Tsi-go-e hu-thi k’u mo" a. 2. Tsi-go-e hu-bi-ka mo? a, ete. 3. Tsi-go-e hu-thi-xthi mo” a, ete. 4, Tsi-go-e i"-dse to tha, ete. 5. Tsi-go-e i-bi-k’u tha, ete. 487 488 THE OSAGE TRIBE. Sone 3. (Free translation, p. 278; literal4ranslation, p. 611) ule Wa-k’o" ta bi Ha-wi tha ha, Wa-k’o® ta bi Ha-wi tha ha, Ha-ni da ha, Ha-wi tha ha, Ha-ni da ha, Ha-wi tha ha, Ha-ni da ha, Ha-wi-tha ha, Wa-k’o® ta bi Ha-wi tha ha. 2. Ni-ka xo-be Ha-wi tha ha, ete. 3. Ni-ka xo-be ga-wi®-e tha ha, ete. Sone 4. (Free translation, p. 280; literal translation, p. 611.) i She wi-ta ha, she wi-ta, Go-da ha ha wi ni-tse tha thi, E he she wi-ta ha, she wi-ta Go-da ha ha wi ni-tse tha thi®, E he she wi-ta ha, she wi-ta. 2. She wi-ta ha, she wi-ta No® ha da-do® ho-tha-ne tse tha thi", ete. 3. She wi-ta ha, she wi-ta No® ha ha wa tha-no®-zhi® tse tha this, ete. 4, She wi-ta ha, she wi-ta Ga ha ha wa tha ni tse tha thi, ete. 5. She wi-ta ha, she wi-ta No®-ha ho®-ba tha ni tse tha thi", ete. M1 Wa’-o¥-zHI*-Ga. Sone 1. (Free translation, p. 281; literal translation, p. 611.) ns Tsi-go he tho®-be sho" ni-wa-ta wa-k’o" he tse he, Tsi-go he she sho" ni wa-ta wa-k’o" he tse he, Ba-bthi he-tho"-be sho" ni wa-ta wa-k’o" he tse he, Tsi-go he-tho®-be sho® ni wa-ta wa-k’o® he tse he. [ETH. ANN. 39 LA FLESCHE ] RITE OF VIGIL—OSAGE LANGUAGE. 489 2. Mo*-gthe he-tho®-be sho® ni wa-ta wa-k’o" he tse he. 3. Wa-gthe he-tho®-be sho" ni wa-ta wa-k’o" he tse he. 4, Da-do® he-tho®-be sho" ni wa-ta wa-k’o® he tse he. Sone 2. (Free translation, p. 282; literal translation, p. 612.) 1 Wa-k’o® wi-tse sho", wa-k’o2 wi-tse shos, E-no® he-no® wa-ko»-da-gi-e tho, wa-k’o" wi-tse sho, Wa-k’o" wi-tse sho", wa-k’o" wi-tse sho". Sone 3. (Free translation, p. 283; literal translation, p. 612.) ile E-no® he tha ha wa-k’o" wi-tse, E-no® he tha ha wa-k’o2 wi-tse sho, E-no* he tha ha wa-k’o wi-tse, E-no® he tha ha wa-k’o2 wi-tse sho, E-no® he tha ha wa-k’o2 wi-tse. 2. E-no® wa-k’o"-e tha ha wa-k’o" wi-tse, E-no® wa-k’o-e tha ha wa-k’o" wi-tse sho, ete, 3. E-no® ho®-ga-e tha ha wa-k’o" wi-tse, E-no" ho®-ga-e tha ha wa-k’o. wi-tse sho®. ete, 4. E-no® wi-ta-e tha ha wa-k’o" wi-tse, E-no® wi-ta-e tha ha wa-k’o" wi-tse sho, etc. Tse Wa-ruHo’, (Free translation, p. 286; literal translation, p. 612.) Sone 1. il Mi-ga do" ho® mo®-ho"-bthi» da he, E he mo*-ho® bthi" da he the he-tho®-be the, Mo?-ho®-bthi# da he he-tho»-be the, Mo?-ho2-bthi" da a he the he. 2. Do-ga do® ho® mo®-ho»-bthi2 da he, ete. 490 THE OSAGE TRIBE. 3. Zhi»-ga do® ho® mo®-ho®-bthi® da he, ete. 4. Ts’a-ge do® ho® mo*-ho®-bthi" da he, ete. Sone 2. (Free translation, p. 287; literal translation, p. 613.) iE Mi-ga tha ha mo®-ho®-thi be, E he the he mi-ga tha ha mo*-ho®-thi" be, Mi-ga a ha mo®-ho®-thi" be, E-he the he mi-ga tha ha mo®-ho®-thi* be, A he the the the he. 2: Do-ga tha ha mo»-ho®-thi" be, ete. 3. Zhi»-ga tha ha mo®-ho®-thi® be, ete. 4. Ts’a-ge tha ha mo®-ho»-thi® be, ete. Sona 3. (Free translation, p. 289; literal translation, p. 613.) il. A-gi-gthe no® do®-ho" no*, A-ci-gthe no® do®-ho® no?, A-ci-gthe no® do®-ho, A-ci-gthe no® do®-ho® no’, A-ci-gthe no® do®-ho® no?, A-ci-gthe no® do®-ho® no?, A he the the the he. 2: A-ci-gthe no® gi-xa no®, etc. 3. A-ci-gthe no” gthe-ca no®, ete. 4, A-ci-gthe no» Ho®-ga no®*, ete. 3. A-ci-gthe no" ba-bthi no®, ete. 6. ; A-ci-gthe no™ ga-mi no®, etc. + Te A-ci-gthe no® mo»-gthe no®, ete. [ETH. ANN. 39 RITE OF VIGIL—OSAGE LANGUAGE. 491 8. A-ci-gthe no® wa-k’o” no®, etc. 9. A-ci-gthe no™ Xa-pe no2, etc. 10. A-ci-gthe no® xtha zho® no®*, ete. yials A-ci-gthe no" ga-dsi" no®, ete. 12. A-ci-gthe no” bi-xtho® no®, ete. 13% A-ci-gthe no" zha-wa no?, etc. SHo*-GE Wa-rTHO*. Sone l. (Free translation, p. 291; literal translation, p. 614.) 1: Ci-a wa-thi-ko-ge he, gi-a wa-thi-ko-ge he, Ci-a wa-thi-ko-ge he, gi-a wa-thi-ko-ge, he Ni wa-ta ha, thi-ko-ge he, Ci-a wa-thi-ko-ge he, ¢i-a wa-thi-ko-ge he, Ci-a wa-thi-ko-ge, ni-wa-ta ha, ¢i-a wa-thi-ko-ge he. 2 Hi-a wa-thi-ko-ge he, hi-a wa-thi-ko-ge he. 3. Zho wa-thi-ko-ge he, zho wa-thi-ko-ge he. 4. A wa-thi-ko-ge he, a wa-thi-ko-ge he. By Pa wa-thi-ko-ge, pa wa-thi-ko-ge he. 6. I-a wa-thi-ko-ge he, i-a wa-thi-ko-ge he. Sone 2. (Free translation, p- 292; literal translation, p. 614.) 1 Qi-a wa-thi-ko-ge he, ka-wa ho"-da ha we, Ci-a wa-thi-ko-ge, ho™-wo"-da ha we, Ci-a wa-thi-ko-ge, ho"-wo-da ha we, Ci-a wa-thi-ko-ge, ho"-wo"-da ha we, Ci-a wa-thi-ko-ge he, ka-wa ho»-da ha we: 492 THE OSAGE TRIBE. 2. Hi-a wa-thi-ko-ge he, ka-wa ho®-da ha we. 3. Zho wa-thi-ko-ge he, ka-wa ho®-da ha we. 4, A wa-thi-ko-ge he, ka-wa ho®-da ha we. 5. Pa wa-thi-ko-ge he, ka-wa ho®-da ha we. 6. I-a wa-thi-ko-ge he, ka-wa ho®-da ha we. Sone 3. (Free translation, p. 293; 'iteral transl*tion, p. 615.) i Ho®-wo®-da ha we, ho®-wo®-da ha we, Ho®-wo"-da ha we, ho®-wo®-da ha thi" he no2, Ho®-wo®-da ha we, ho®-wo®-da ha we. 2. To®-wo® da ha we, to"-wo® da da ha we. To"-wo® da ha we, to®-wo"® da ha thi he no®, To®-wo® da ha we, to"-wo® da ha we. Sone 4. (Free translation, p. 294; literal translation, p. 615.) 18 Tsi-go gthi no™ he no® no® no2, Tsi-go gthi no™ he no® no® no?, Tsi-go gthi no™ he no® no" no®, He the the the, Ho® do® gthi no® he no® no" no®, Ho® do® gthi no® he no® no® no?, He the the the, Tsi go gthi no™ he no® no® no®. 2 a Ho®-ba gthi no" he no® no® no?, Ho®-ba gthi no™ he no® no® no?, ete. Wa-no’’-ck A-Ba-cuU Wa-THO®. Sone 1. (Free translation, p, 297; literal translation, p. 615.) ile Tsi-go wa-ci®-da ha ni wa-ta, Tsi-go wa-ci®-da ha ni wa-ta, Ka-xe mo® the tha ha ni wa-ta, Ka-xe mo® the tha ha ni wa-ta, Tsi-go wa-ci®-da ha ni wa-ta. [ TH, ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 493 2. Tsi-go wa-gi®-da ha ni wa-ta, Tsi-go wa-ci-da ha ni wa-ta, Gthe-do" mo® the tha ha ni wa-ta, Gthe-do" mo® the tha ha ni wa-ta, Tsi-go wa-ci® da ha ni wa-ta. Sone 2. (Free translation, p. 298; literal translation, p. 615.) ile Ho ni wa-ta, ho ni wa-ta-e, Ka-xe mo” the tha ha ni wa-ta, ha ni wa-ta, Ka-xe mo® the tha ha ni wa-ta, ha ni wa-ta. 2. Gthe-do" mo? the tha ha ni wa-ta, ha ni wa-ta. 3. Mor the tha ha ni wa-ta, ha ni wa-ta. 4. Mo? the a-the tha ha ni wa-ta, ha ni wa-ta. 5. Tsi-go the tha ha ni wa-ta, ha ni wa-ta. Sone 3. (Free translation, p. 299; literal translation, p. 616.) 1. Kia ha ni da ha, kia ha ni da ha, Kia ha ni da ha, kia ha ni da ha, Kia ha ni da ha, kia ha ni da we tha kia he Kia ha ni da ha. Sone 4. (Free translation, p. 299; literal translation, p. 616.) 1. Kia ha-we tha ho sho" ni da, Kia ha-we tha ho sho ni da, Kia ha-we tha sho" ni da, Kia ha-we tha sho® ni da, Kia ha-we tha sho" ni da. Sone 5. (Free translation, p. 300; literal translation, p. 616.) il, Kia ha-we tha ho sho:, Cia thi-ko-ge no® ha-we tha ho, Cia thi-ko-ge tha, Kia we tha ho sho", Cia thi-ko-ge no® ha-we tha ho, Cia thi-ko-ge kia ha-we tha ho. 494 THE OSAGE TRIBE. 2. Hi-a thi-ko-ge no® ha-we tha ho. 3. Zhu thi-ko-ge no" ha-we tha ho. 4, A thi-ko-ge no® ha-we tha ho. 5. Pa thi-ko-ge no® ha-we tha ho. 6. I-a thi-ko-ge no® ha-we tha-ho. Sone 6. (Free translation, p. 300; literal translation, p. 616.) (Music same as that of Song 5.) ie Kia ha-we tha ho sho:, Ci the tse ¢i tha ha-we tha ho, Ci the tse ¢i tha, Kia we tha ho sho®, Ci the tse gi no" ha-we tha ho, Ci the tse gi kia ha-we tha ho. 9 Hi the tse hi tha ha-we tha ho. 3. Zhu the tse zhu tha ha-we tha ho. 4. A the tse a tha ha-we tha ho. 5: Pa the tse pa tha ha-we tha ho. 6. I the tse i tha ha-we tha ho. Sone 7. (Free translation, p. 301; literal translation, p. 616.) iL Tsi-go ha-we tha to ki ni da, to ki ni da, Tsi-go ha-we tha to ki ni da, to ki ni da, Tsi-go ha-we tha to ki ni da, to ki ni da, Tsi-go ha-we tha to ki ni da, to ki ni da, Tsi-go ha-we tha to ki ni da. [ETH. ANN, 39 LA FLESCHB] RITE OF VIGIL—-OSAGE LANGUAGE, Wa-tst’-a-pst Wa-rHo®, Sone 1. (Free translation, p. 302; literal translation, p. 616.) ith He-wa-to, he-wa-to he tha, He-wa-to, he-wa-to he tha, He-wa-to, he-wa-to he tha, He-wa-to, he-wa-to a, He-wa-to, he-wa-to he tha. Sone 2. (Free translation, p. 303; literal translation, p. 616.) 1. He-wa-to, he-wa-to a ha, Sho-ka he-wa he the, He-wa-to, he-wa-to a ha, Sho-ka he-wa he the, He-wa-to, he-wa-to a ha, Sho-ka he-wa he the. 2: He-wa-to, he-wa-to a ha, Xo-ka he-wa he the. Sone 3. (Free translation, p. 305; literal translation, p. 616.) VE A ha wa-gi®-da ha wa-k’o" e-tha, e the ci® da ha we, A ha wa-ci*-da ha wa-k’o" e-tha, e the ¢i da ha we, A ha wa-ci da ha wa-k’o" e tha, e the ci da ha we, A ha wa-gi® da ha wa-k’o" e tha, e the ci da ha we, A ha wa-ci® da ha wa-k’o® e tha. 2 A ha wa-ci®-da ha wa-k’o" e tha, e the hi# da ha we. 3. A ha wa-git-da ha wa-k’o" e tha, e the zhu i= da ha we. 4, A ha wa-ci"-da ha wa-k’o" e tha, e the a i= da ha we. 5. A ha wa-gi*-da ha wa-k’o® e tha, e the pa i® da ha we. 6. A ha wa-cit-da ha wa-k’o" e tha, e the i= da ha we. Sone 4. (Free translation, p. 306; literal translation, p. 617.) ils Tsi-go wa-ko"-da ta ha we ha thi-o-ka-we tse i= da, Ha thi-o-ka-we tse i" do, tha-ho-ka-we tse i= do Tha-ho-ka-we tse i do ha, thi-o-ka-we tse i" da, Tsi-go wa-ko"-da ta ha we. 495 496 THE OSAGE TRIBE. Sone 5. (Free translation, p. 307; literal translation, p. 617.) al E no® wa-no®-xe he wa-ko"-da wa-ha ¢u wi-shi, E no® wa-no®-xe he wa-ko®-da wa-ha ¢u wi-shi, Ci bthe do® he wa-ko®-da wa-ha ¢u wi-shi, Sho-bthe do® he wa-ko®-da wa-ha ¢u wi-shi. 2. Hi bthe do" he wa-ko®-da wa-ha ¢u wi-shi. 3. Zhu bthe do® he wa-ko®-da wa-ha ¢u wi shi. 4. A bthe do” he wa-ko®-da wa-ha ¢u wi-shi. 5. Pa bthe do® he wa-ko®-da wa-ha ¢u wi-shi. 6. I bthe do® he wa-ko®-da wa-ha ¢u wi-shi. Sone 6. (Free translation, p. 308; literal translation, p. 617-) I Tsi-go mo®-ge cu ta ha we ha thi-o-ka-we tse i" da, Ha thi-o-ka-we tse it da, tha-ho-ka-we tse i" do, Tha-ho-ka-we tse i® do ha thi-o-ka-we tse i" do, Tsi-go mo®-ge cu ta ha we. 2. Tsi-go hi gi-cu ta ha we ha thi-o-ka-we tse i" do. 3. Tsi-go a-gi-cu ta ha we ha thi-o-ka-we tse it do. 4. Tsi-go pa gi-gu ta ha we ha thi-o-ka-we tse i do. 5. Tsi-go i gi-cu ta ha we ha thi-o-ka-we tse i® do. Sone 7. (Free translation, p. 309; literal translation, p. 617.) es _ Hi tho-to® no" no®, hi tho-to® no® no®, Hi tho-to® no® no®, hi tho-to® no® no®, Hi-tho-to" no® no®, hi tho-to® no® no, Hi tho-to™ no® no®*. 2. Hi tho-to® no® no®, ni-ku to® no® no?. [ HTH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 497 Sone 8. (Free translation, p. 310; literal translation, p. 617.) 1. I-tho-to" ho® thi hi hi tha no, Sho®-to® wa-ha ko®-ha thi hi hi tha no2, I-tho-to® ho” thi hi hi tha no, I-tho-to" ho” thi hi hi tha no». 2. I-tho-to® ho" thi hi hi tha no, I-tho-to" ho thi hi hi tha no, I-tho-to® ho® thi hi hi tha no, I-tho-to® ho® thi hi hi tha no», Sone 9. (Free translation, p. 311; literal translation, p. 617.) 1. Sho-ne the da we ni sho the the da we ni da ha, Sho-ne the da we ni sho-the the da we ni da ha, He the da we ni, He , hi hi , hi hi ae ,e : Sho ne the da we ni sho the the da we ni da ha, Sho ne the da we ni sho the the da we ni da Hees Sho ne the da we ni sho the the. Sone 10. 4 (Free translation, p. 312; literal translation, p. 617.) Ha-ge ke-no” ke-no® gi wi-ta ha ka wa ha, Ha ge ke-no" ke-no® gi wi-ta ha ka wa, Ci wi-ta ha ka wa ha, Ha-ge ke-no® ke-no® gi wi-ta. 2. Ha-ge ke-no® ke-no® hi wi-ta ha ka wa ha. 3. Ha ge ke-no® ke-no® zho wi-ta ha ka wa ha. 4. Ha ge ke-no® ke-no® a wi-ta ha ka wa ha. 5. Ha ge ke-no® ke-no” pa wi-ta ha ka wa ha. 6. Ha ge ke-no® ke-no" i wi-ta ha ka wa ha. 32 498 THE OSAGE TRIBE. [ETH. ANN. 39 Ni’-pst Wa-rHo®. Sone 1. (Free translation, p. 313; literal translation, p. 617.) ite Ha ki-no® tsi-go ni da ha he tha ha, Ga wa to® the the e tha ha e tha ha, Ga wa to" the he tha he tha ha. Sone 2. (Free translation, p. 313; literal translation, p. 617.) 1. Ha ki-no® to to ni da, To-mo® ka she hi-no®-the tha, To-mo® ka she hi no®-the tha, Ha ki-no® to to ni da. Sona 3. (Free translation, p. 314; literal translation, p. 617.) il To mo®-ksho®-dse he To mo"-ksho®-dse hi-no®-the tha, To mo*-ksho®-dse hi-no®-the tha, Ha ki-no® to-mo®-ksho»-dse. Sone 4. (Free translation, p. 314; literal translation, p. 617.) itp Ha ki-no® wa-to® the e, Hi tha ha wa-to the he tha, Ni-o® sho" shki wa-to® the he tha, Ni-o® sho" shki wa-to" the he tha, E hi tha hi tha, Ha ki-no® wa-to® the. Sone 5. (Free translation, p. 314; literal translation, p. 617.) (Musie same as that of song 2.) ale Ha ki-no® to to ni da, To mo®-ksho®-dse hi-no®-the tha, To-mo®-ksho®-dse hi no®-the tha, Ha ki-no® to to ni da. LA FLESCHD) RITE OF VIGIL—OSAGE LANGUAGE, Sone 6. (Free translation, p. 315; literal translation, p. 618.} ibe He-tho®-be tho ha he-tho®-be tha, He-tho®-be tho ha he-tho"-be tha, Ca-be he-tho®-be the no" ho® he-tho®-be, Ca-be he-tho®-be the no® ho" he-tho®-be, Ca-be he-tho®-be the no® ho" he-tho®-be, Ca-be he-tho®-be the no® ho® he-tho®-be. 2 To-hno® he-tho®-be the no® ho® he-tho®-be, ete. 3. T»-gtho® he-tho®-be the no" ho" he-tho"-be, ete. 4, Zha-be he-tho®-be the no" ho® he-tho®-be, ete. Ka’-xgk Wa-rTHo®. Sone 1. (Free translation, p. 317; literal translation, p. 618.) il He ke da we the he da we ni da ha, He ke da we the e he da we ni da ha, He ke da we the he. Sone 2. (Free translation, p. 317; literal translation, p. 618.) Le Ka-xe a-tsi it da ha he ko-wi-tha, Thi-a hi-wa ka-xe he ko-wi-tha, Ka-xe a-tsi it da ha he ko-wi-tha, Thi-a hi-wa ka-xe he ko-wi-tha, Ka-xe a-tsi i® da ha he ko-wi-tha. 9 Tsi-go tsi it da ha he ko-wi-tha. Sone 3, (Free translation, p. 318; literal translation, p. 618.) hs Hi-a wi-tha no*-zhi® ¢o" da hi tha, Hi-a wi-tha no®-zhi® co" da hi® da, She xa-tha no®-zhi® co" da hi® da, She xa-tha no®-zhi® ¢o" da hi" da, She xa tha no®-zhi" go" da hi" da. 499 500 THE OSAGE TRIBE. Mr TxHo’-Tto’ Wa-rxHoW. Sone 1. (Free translation, p. 319; literal translation, p. 618.) 1 Mi sho” she the 02-ba-he the, Mi sho® she the 02-ba-he the, Xi-tha sha ho®-k’i-e tha o®-ba-he the Xi-tha sha hot-k’i-e tha o®-ba-he no®, Mi sho® she the o®-ba-he the. 9 Xi-tha ¢ka ho®-k’i-e tha o®-ba-he the. 3. Xi-tha pa ho®-k’i-e tha o®-ba-he the. Sone 2. (Free translation, p. 320; literal translation, p. 619.) ule Hi*-da-dsi he-tho®-tho®-be I-a be tho-to® ga-xa, Ka-wa no® da ha we the the, Hi*-da-dsi he-tho®-tho®-be the the, I-a be tho-to® ga-xa, Ka-wa no® da ha we, Hi®-da-dsi he-tho®-tho®-be. Sone 3. (Free translation, p. 321; literal translation, p. 619.) Al Ka-wa no® da ha, no® da, He ka-wa no" ho® ¢i ka-wa no® da he, He ka-wa no" ha ka-wa no2, Ka-wa no® da ha. Sone 4. (Free translation, p. 321; literal translation, p. 619.) iL. He-no® ¢i-a wa-thi-ko" da we he, Ci-a wa-thi-ko® da we the, He-no® ¢i-a wa-thi-ko® da we e, Ci-a wa-thi-ko® da we, He-no® ¢i-a wa-thi-ko™-da. Ta Wa-rTHO®. Sone 1. (Free translation, p. 322; literal translation, p. 619.) ile Ho® da ha mi®-dse he, ho da ha mi®-dse he, Ho da ha mi®-dse he, ho® da ha mi® dse he, Ho® da ha mi®-dse he. [BTH. ANN. 39 LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE, 2. Ho=2 da ha mo® the he, ho" da ha mo? the he, etc. 3. Ho? da ha tho-the he, ho® da ha tho-the he, ete. 4, Ho® da ha mi the he, ho" da ha mi the he, ete. Sone 2. (Free translation, p. 323; literal translation, p. 619.) ale Ha-we tha we, tha-we tha-ke he the, Ha-we tha-we, tha-we tha-ke he, Mi»-dse he, ha-we mi"-dse he, A ha mi®-dse he, ha-we mi®-dse he, Ha-we tha-we, tha-we tha-ke he. 2. Mo? the he, ha-we mo® the he, etc. 3. Tho-the he, ha-we tho-the he, etc. 4. Mi the he, ha-we mi the he, etc. Sone 3. (Free translation, p. 324; literal translaticn, p. 620.) ale Ki-a ha-we mi®-dse he tha, Ha-we mi®-dse he, A ha mi®-dse he tha, Ha-we mi®-dse he tha, Ha-we mi®-dse he, A ha mi®-dse he, Ki-a ha-we mi®-dse he. 2: Ki-a ha-we mo? the he tha, etc. 3. Ki-a ha-we tho-the he tha, etc. 4, Ki-a ha-we mi the he tha, etc. Sona 4. (Free translation, p. 325; literal translation, p. 620.) ue Hi-o" ki-pa ha no" ni wa, Hi-o®-ki-pa ha no" ni wa, I-wa thi-wa-zho® hi-o®-zho® ni ke, Hi-o®-ki-pa ha no" ni wa. 501 502 . NOOR WN Ee . (72) 9° 10. dale 12. THE OSAGE TRIBE. [ETH. ANN. 39 Sone 5. (Free translation, p. 325; literal translation, p. 620.) ii. Hi-tho-ka wi tha do-da ha, Hi-tho-ka wi-tha do-da ha, Hi-tho-ka wi-tha do-da ha, Hi-tho-ka wi-tha do-da ha. Sone 6. (Free translation, p. 326; literal translation, p. 620.) ie Ha-ki-no® tse gi no" no®-e, Kxo-e no™ no® tse he da da, Ha ki-no® tse ¢i no™ no®-e, Ko-e no® no? tse, Ha-ki-no® tse gi no™ no®-e. Sone 7. (Free translation, p. 326; literal translation, p. 620.) i Ko-sha no® ko-sha ni wa ta, Ko-sha no® ko-sha ni wa, Tse o-she the ho ho ni wa ta, O-she the ho ho ni wa ta, Ko-sha no® ko-sha ni wa ta. WA-THO® SHA-PE TSE. No*-xtHeE |-K1’-psze Wa-rTHo*. WI’-GI-E. (Free translation, p. 328; literal translation, p. 620.) Ha! da-do" wa-zhi" gi-the mo®-thi® ta ba do" a’, a bi® da, tsi ga, Wa’-ca-be u-ca-ka thit-ge kshe no® a’, a bi® da, tsi ga, Wa’-zhi® to"-ga do® wa-zhi® gi-tha bi a’, a bi® da, tsi ga, Wa’-zhi® gi-the mo®-thi® bi do® a’, a bit da, tsi ga, Wa’-zhi u-ta-thi® bi ki-the mo?-thi" ta i tsit da’, a bi® da, tsi ga, No®’-be-hi wi-ta’, a bi" da, tsi ga, No®’-be-hi the mo"-thi® bi do® shki a’, a bi" da, tsi ga, No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® ta i tsi" da’, a bit da, tsl ga. Ci’ ko®-ha No®’-xthe No?’-xthe No®’-xthe sha-be ga thi"-kshe a’, a bi da, tsi ga, a-gi-the a-thi" he i" da’, a bi" da, tsi ga, gi-the mo®-thi® bi do? a’, a bit da, tsi ga, ai-ca-be ki-the mo®-thi® ta i tsi" da’, a bi® da, tsi ga. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 503 13. 14. 15. 16. . Da’-do™ wa-zhi" gi-the mot-thi® ta ba do" a . I»’-gtho"-ga do-ga kshe a’, a bi? da, tsi ga, . Wa’-zhi® to®-ga do™ wa-zhi" gi-tha bi a’, a bi" da, tsi ga, 32. . Wa’-zhi® u-ta-thi bi ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga, 4. No®’-be-hi wi-ta’, a bi® da, tsi ga, 5. No®’-be-hi the mo®-thi® bi do® a’, a bit da, tsi ga, ). No®’-be e-dsi wa-thi®-ga zhi ki-the mo®-thi® tai tsi® da’, a bi" da, (it’-dse i-ta-xe sha-be ga thi"-kshe a’, a bi® da, tsi ga, No?’-xthe a-gi-the a-thi" he 1" da’, a bi" da, tsi ga, Zhi®’-ga no"-xthe gi-tha bi do" shki a’, a bi" da, tsi ga, No®’-xthe gi-¢a-be ki-the mo"-thi" ta i tsi" da’, a bit da, tsi ga. . No®’-ta i-ta-xe ¢a-be ga thi®-kshe a’, a bit da, tsi ga, . No®’-xthe a-gi-the a-thi" he i da’, a bit da, tsi ga, . No®’-xthe gi-the mo®-thi® bi do® a’, a bi" da, tsi ga, . Not’-xthe gi-c¢a-be ki-the mo"-thi" tai tsi" da’, a bi da, tsi ga. . I®’-shta-ha sha-be ga kshe a, a bit da’, tsi ga, 2. No®’-xthe a-gi-the a-thi" he i" da’, a bi" da, tsi ga, . No®-xthe gi-tha bi do" shki a, a bi" da, tsi ga, . No®’-xthe gi-ga-be ki-the mo"-thi® ta i tsi” da’, a bit da, tsi ga. . Pa’-zhu-zhe ¢a-be ga thi"-kshe a’, a bi da, tsi ga, . No®’-xthe a-gi-the a-thi" he i" da’, a bi" da, tsi ga, . Not’-xthe gi-the mo®-thi® bi do™ a’, a bi® da, tsi ga, . No®’-xthe gi-ga-be ki-the mo*-thi® ta i tsi" da’, a bit da, tsi ga. ‘, a bi® da, tsi ga, Wa/-zhi" gi-the mo®-thi" bi do® a’, a bi" da, tsi ga, tsi ga. . Mi’-xa-c¢ka to™-ga wa-tha-xthi thit-ge thi"-kshe no™ a’, a bi" da, tsl ga, . Wa/’-zhi" to™-ga do® wa-zhi" gi-tha bi a’, a bi" da, tsi ga, . Wa’-zhi® gi-the mo®-thi" bi do® a’, a bi" da, tsi ga, . Wa/-zhi" u-ta-thi® bi ki-the mo®-thi ta i tsi" da’, a bi" da, tsi ga. . (i’-ha sha-be ga thi®-kshe a’, a bi" da, tsi ga, 2. Pa’-zhu-zhe ¢a-be ga thi®-kshe e-tho®-ba’, a bi? da, tsi ga, » No®’-xthe a-gi-the a-thi" he 1" da’, a bi da, tsi ga, . No®’-xthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga, No*’-xthe gi-ga-be ki-the mo®-thi® ta i tsi" da’, a bi" da, tsi ga. 5. Ta’ he ba-ci-ge kshe no" a’, a bi da, tsi ga, . Wa’-zhi" to"-ga do® wa-zhi® gi-tha bi a’, a bi" da, tsi ga, 8. Pi’-¢i thit-ge tho®-zha’, a bi® da, tsi ga, . Wa-zhi" gi-tha bi a, a bi" da, tsi ga, . Wa’-zhi® gi-the mo®-thi" bi do" a’, a bi" da, tsi ga, 51. Wa’-zhi® u-ta-thi® bi ki-the mo®-thi" ta i tsi" da’, a bi" da, tsi ga, 504 THE OSAGE TRIBE. [BTH. ANN, 39 52. Ci’-pa ha sha-be ga thi"-kshe a’, a bi da, tsi ga, 53. Pa’-zhu-zhe ga-be ga thit-kshe e-tho®-ba’, a bi® da, tsi ga, 54. No®’-xthe a-gi-the a-thi® he i" da’, a bi" da, tsi ga, 55. No®’-xthe gi-the mo®-thi® bi do" a’, a bi" da, tsi ga, 56. No®’-xthe gi-¢a-be ki-the mo?-thi" ta i tsi da’, a bi da, tsi ga. Sone 1. (Free translation, p. 330; literal translation, p. 622.) Ws Ni-ka ¢to be he wa-tho te he nos, Ha-ni da we he, ha-ni-da ha we, ha ni da, Ha-ni-da ha we, ha-ni da we he, ha-ni da ha we, Ha-ni da, ha-ni da ha we, Ni-ka ¢to be he wa-tho® te he no2, Ha-ni da we he, ha-ni da ha we. 2 Wa-zhi® ga-be he wa-tho® te he no®, etc. 3. Ta-ha to® be he wa-tho® te he no, etc. 4. Ho*-ga to" be he wa-tho® te he no, etc. Sone 2. (Free translation, p. 331; literal translation, p. 622.) 1. Ni-ka ¢to be no® dsi the tse, Ni-ka ¢to be no" dsi the tse, Ko-tha he no®, ko-tha he, Ko-tha he no®, ko-tha he he, Ni-ka ¢to be no® dsi the tse. Sone 3. (Free translation, p. 332; literal translation, p. 622.) ie Ha-ni da, ha-ni da he he the, Ha-ni da, ha-ni da he he the, Wa-xtha to" bi the wa-tho tse the he the, Wa-xtha to" bi the wa-tho® tse the hi tha, Ha-ni da, ha-ni da he he the. 2. Ta-ha to" bi the wa-tho® tse the he the, etc. 3. Ho®-ga to" bi the wa-tho® tse the he the, etc. 4. Ho2-ba to® bi the wa-tho® tse the he the, etc. LA FLBSCHB] RITE OF VIGIL—OSAGE LANGUAGE, Sone 4. (Free translation, p. 333; literal translation, p. 623.) ALS Pe-dse, pe-dse hi-tha wi-ta-e tha, Pe-dse, pe-dse hi-tha wi-ta-e tha ha, Wa-to" tha ha ki-no dsi a-thi tse, Wa-to” tha ha ki-no" dsi a-thi® tse, Pe-dse, pe-dse hi-tha wi-ta-e tha. 2. Wa-to" tha ha ki-no® dsi a-thi» bthe, ete. 3. Wa-to» tha ha ki-no® dsi u-thi-ce, ete. 4, Wa-to® tha ha ki-no® dsi u-thi-bthi, ete. 5. Wa-to® tha ha ki-no® dsi u-thi-xthi, ete. Sona 5. (Free translation, p. 335; literal translation, p. 623.) ifs Dse wi®-xtsi, dse wi® xtsi, ha ha, Dse wi®-xtsi, dse wi®-xtsi, ha ha, Dse wi®-xtsi ha ha, Dse wit-xtsi, dse wit-xtsi ha ha, Dse wi®-xtsi ha ha, Dse wi®-xtsi, dse wi®-xtsi ha ha. 2. Dse wi®-xtsi, dsi a-thi bthe ha ha, ete. 3. Dse wi®-xtsi, dsi u-thi-ce ha ha, ete. 4. Dse wi-xtsi, dsi u-thi-bthi ha ha, ete. 5. Dse wi®-xtsi, dsi u-thi-xthi ha ha, ete. 505 506 THE OSAGE TRIBE. [WrH. ANN, 39 Sona 6. (Free translation, p. 337; literal translation, p. 624.) 1. He ta-ha kshe shki he-ni da ha, Ta-ha kshe shki he-ni da ha, Ta-ha kshe shki he-ni da ha, Ta-ha kshe shki he-ni da ha, Ta-ha kshe shki he-ni da ha. 9 He wa-xtha kshe shki he-ni da ha, ete. 3. He Ho*-ga kshe shki he-ni da ha, ete. 4, He Ho2-ba kshe shki he-ni da ha, ete. Sone 7. (Free translation, p. 338; literal translation, p. 624.) is He-tha wi-tha ha ha, he-tha wi-tha ha ha, He-tha wi-tha ha ha, he-tha wi-tha ha ha, He-tha wi-tha ha ha, he-tha wi-tha ha ha Wa-zha-zhe, Ta-tha-xi", ha-ta-ha ni kshe do™ ga kshe gi-do™-be tsi-¢tha thit ho! O’-pxo® Wa-rTuo®. Sone 1. (Free translation, p. 339; literal translation, p. 624.) Ne Hi® a-to® no® ki-no® do® wa ha, Ki-no® do" wa hi" a-to" aa, Hi* a-to® no® ki-no® do" wa ha, Ki-no® do" wa hi" a-to" a a, Hi® a-to® no® ki-no® do® wa-ha, Kki-no® do" wa hi" a-to™ a a, Hi" a-to™ no® ki-no® do® wa ha. Sone 2. (Free translation, p. 340; literal translation, p. 625.) ile E hi® a-to"-a tha ha ki-a ha tha wi-the, Ki-a ha tha wi-the, E hi® a-to®-a tha ha ki-a ha tha wi-the, Ki-a ha tha wi-the, E hi® a-to"-a tha ha ki-a ha tha wi-the. LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE, 507 Sone 3. (Free translation, p. 341; literal translation, p. 625.) 1. He ka wa-xtha da wi-ni-da, He ka-wa-xtha da wi-ni-da a, The e i® da wi-ni-da, da wi-ni-da He ka wa-xtha da wi-ni-da. 2. He ka wa-xtha da wi-ni-da, He ka wa-xtha da wi-ni da a, Da we-e the da wi-ni-da, da wi-ni-da, He ka wa-xtha da wi-ni-da. Sone 4. ‘Free translation, p. 342; literal translation, p. 625.) il, Wa-k’o" wi-tse she-tho ni wa-ta, Wa-k’o® wi-tse she-tho ni wa-ta, Wa-k’o" wi-tse she-tho ni wa-ta, E hi® a-to" a tha ha she-tho ni wa-ta, Wa-k’o" wi-tse she-tho ni wa-ta, J Wa-k’o® wi-tse she-tho ni wa-ta, E hi*® a-to®-a tha ha she-tho ni wa-ta. Sone 5. (Free translation, p. 343; literal translation, p. 625.) ug E-no® he ta tse i" da ha da we, E tse he do wi-ni-da, E-no" he ta tse i2 da ha do we, E tse he do wi-ni-da, E-no® he ta tse i" da ha do we, E tse he da wi-ni-da. 2. Tha-wa he ta tse i da ha do we, E tse he do wi-ni-da, Tha-wa he ta tse i da ha do we, E tse he do wi-ni-da, Tha-wa he ta tse i? da ha do we, E tse he do wi-ni-da. 508 THE OSAGE TRIBE. Sone 6. (Free translation, p. 344; literal translation, p. 625.) il. Ki-tha-we sho" ni wa, Ki-tha-we sho" ni wa, Tha wi-tha tse sho" ni wa, Ki-tha-we sho" ni wa, Ki-tha-we sho" ni wa. 2. Ki-tha ha sho" ni wa, etc. Wa-¢a’-BE WaA-THON, Sone 1. (Free translation, p. 344; literal translation, p. 625.) I E-no® ge ge ta ta tha no*, E-no® ge ge ta ta tha, E-no® ge ge ta ta tha no®, E-no® ge ge ta ta tha no®. Sone 2. (Free translation, p. 345; literal translation, p. 626.) ts Wa-pa-hi u-ki-sha no” he shke wa-ni i" do, Wa-pa-hi u ki-sha no" he shke wa-ni-i" do, Wa-pa-hi u-ki-sha no" he shke wa-ni i" do, Wa-pa-hi u-ki-sha no" he shke wa-ni i" do. Sone 3. (Free translation, p. 345; literal translation, p. 626.) ile Wa-pa-hi shki we-ni i" da ha, Wa-pa-hi shki we-ni i da ha, Wa-pa-hi shki we-ni i" da ha, Wa-pa-hi shki we-ni i da ha. Sona 4. (Free translation, p. 347; literal translation, p. 626.) 1. Ga-ta the shki tho-the tha, Ga-ta the shki tho-the tha, Ga-ta the shki tho-the tha, Ga-ta the shki tho-the tha, Ga-ta the shki tho-the tha, Ga-ta the shki tho-the tha. [BTH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 509 Suo’-sHo-KA Wa-THO®. Sone 1. (Free translation, p. 348; literal translation, p. 626.) 1 Ta ha ha tha no*-ge he, Ta ha ha tha no® ge he the, Ta a ha tha no? ge he, Ta ha a ha tha no" ge he Ta ha a ha tha no® ge he. Sone 2. (Free translation, p. 348; literal translation, p. 626.) Tle Ta wa-tha-ke ke he no ha, Ki®-da hi® da ha he ni i® da, Ta-ha wa-tha-ke ke he no® ha, Kit-da hi" da ha he nii® da, Ta wa-tha-ke ke he no® ha, Ki2-da hi" da ha he ni i? da, Ta-ha wa-tha-ke ke he no® ha, Ki2-da hit da ha he ni i" da. Sone 3. (Free translation, p. 349; literal translation, p. 626.) uly Ta wa-tse-xi he he tha ha, He ha-ni-da, he ni da, Ta-ha wa-tse-xi he he tha ha, He ha-ni-da, he ni da, Ta-ha wa-tse-xi he he tha ha, He ha-ni-da, he ni da. Pa-cr’ Stsm-psz Wa-rTHo®. Sone 1. (Free translation, p. 350; literal translation, p. 626.) it Ko»-ca ha ko-i-tha-a, a-tha, a-tha, _ A-tha ha, tha ha, ko-i-tha-a Ko*-¢a ha ko-i-tha-a, a-tha, A-tha ha, tha ha, ko-i-tha-a, Ko»-¢a ha ko-i-tha tha, Tha ha ko-i-tha-a, Ko*-ca ha ko-i-tha-a, a-tha, A-tha-ha, tha ha ko-i-tha-a. 510 THE OSAGE TRIBE. 2. Ki-tha ha ko-i-tha-a, a-tha, a-tha, A-tha ha, tha ha, ko-i-tha-a, Ki-tha ha ko-i-tha-a, a-tha, A-tha ha, tha ha, ko-i-tha-a, Ki-tha ha ko-i-tha-a, Tha ha ko-i-tha-a, Ki-tha ha ko-i-tha-a, a-tha, A-tha ha, tha ha, ko-i-tha-a. Sone 2. (Free translation, p. 351; literal translation, p. 626.) 113 I»-to-to® wa-thi® da, i-to®-e wa-thi" da, I»-to®-to"® wa-thi" da, i®-to®-e wa-thi" da, I»-to®-to® wa-thi® da, Da-we he tha, da-we he tha, da-we he tha. 2. Pe-to®-to"® wa-thi" da, pe-to™-e wa-thi® da, Pe-to"-to® wa-thi" da, pe-to"-e wa-thi" da, Pe-to® wa-thi" da, Da-we he tha, da-we he tha, da-we he tha. Ni-zuiu’ Wa-TxHO%. Sone 1. (Free translation, p. 352; literal translation, p. 627.) ie Mo*-gthe ho®-ge he ta-ko i da ha-we he, Ta-ko i® da ha-we, Mo»*-gthe ho®-ge he ta-ko i da ha-we, Mo»-gthe ho®-ge he ta-ko i= da ha-we he, Mo»*-gthe ho®-ge he ta-ko i" da ha-we he, E-da do-ba ha ta-ko i* da ha-we he, Ta-ko i" da ha-we he, Mo»-gthe ho"-ge he ta-ko i® da ha-we he. Sone 2. (Free translation, p. 353; literal translation, p. 627.) Je Mo?-gthe hot-ge, ho®-ge ta-ko 1" da ha-we the, Mo»-gthe ho»-ge, ho»-ge ta-ko i= da ha-we the, E-da do-ba ha ta-ko i» da ha-we he, Ta-ko i da ha-we the, Mo»-gthe ho®-ge, ho®-ge ta-ko it da ha-we the he the. [ETH. ANN. 39 LA FLESCHE] RITE OF VIGIL—OSAGE LANGUAGE. 511 Sone 3. (Free translation, p. 354; literal translation, p. 627.) ie Mo?-xe she the do", mo®-xe ¢a-be Mo»-xe she the do", mo®-xe ¢a-be, Mo»-xe she the do", mo®-xe ¢a-be, Mo»-xe she the do", mo®-xe ¢a-be. 2. Mo-xe she the do", mo®-xe xo-dse, etc. 3. Mo?-xe she the do", mo®-xe ¢o®-ho®, ete. 4. Mo?-xe she the do", mo®-xe to-ho, ete. Sone 4. (Free translation, p. 355.) i, Mor-xe she the do® mo?-xe ¢a-be kia-hi tha tha, Mo»-xe she the do® mo®-xe ¢a-be kia-hi tha tha She the do® mo®-xe ¢a-be kia-hi tha tha, She the do® mo*-xe ga-be kia-hi tha tha. 2. Mo»-xe she the do® mo®-xe xo-dse kia-hi tha tha, ete. 3. Mo»-xe she the do® mo®-xe ¢o®-ho® kia-hi tha tha, etc. 4, Mo?-xe she the do® mo®-xe to-ho kia-hi tha’tha, ete. J-rs1¥ Ki’-no% Wa-rTHo’. Sone 1. (Free translation, p. 357; literal translation, p. 628.) 1. We-tsi" ki-k’o" tse he tha, We-tsi® ki-k’o® tse he tha, Ki-k’o® tse he tha, We-tsi® ki-k’o" tse he tha, We-tsi" ki-k’o" tse he tha, We-tsi" ki-k’o" tse he tha, Ki-k’o® tse he tha, We-tsi® ki-k’o" tse he tha. 512 THE OSAGE TRIBE. (HTH. ANN. 39 Sone 2. (Free translation, p. 358; literal translation, p. 628.) ie We-tsi® ki-no® wi® to™ he tha, We-tsi ki-no™ ba-xo" he tha, Ki-no® ba-xo" he tha, We-tsi® ki-no® wi® to he tha. 2. We-tsi® ki-no” tho-to® he tha. 3. We-tsi® ki-no® ba-xo® he tha. 4, We-tsi® ki-no® tho-to® he tha. Mo®-18-KA I-Ga-xtHt Wa-THON. Sone 3. (Free translation, p. 359; literal translation, p. 628.) i Wa-dsi mo*-gthe tse ga-tho bthe da hi do ho, Wa-dsi mo*-gthe tse ga-tho bthe da hi" do ho, E tse he tsi-go ba-xo® the a-the no®, Wa-dsi mo®-gthe tse ga-tho bthe da hi" do. 2. E tse he tsi-go tho-to" the a-the no®. 3. E tse he tsi-go ba-xo" the a-the no®. 4. E tse he tsi-go tho-to" the a-the no®. Sone 4. (Free translation, p. 362; literal translation, p. 628.) ile Wa-dsi mo*-gthe tse, wa-dsi mo*-gthe tse, hia wi-tha ho, Hia ko the no" no® ge we-tsi® wa-k’o" tho-to® zho-gthe, The he tse hia wi tha ho, Wa-dsi mo®-gthe tse, wa-dsi mo®-gthe tse, hia wi tha ho. 2. Hia ko the no® no® ge we-tsi® wa-k’o® ba-xo® zho-gthe, ete. 3. Hia ko the no® no® ge we-tsi® wa-k’o® tho-to® zho-gthe, etc. 4, Hia ko the no no® ge we-tsi® wa-k’o® ba-xo" zho-gthe, etc. LA FLESCHB] RITE OF VIGIL—OSAGE LANGUAGE. Ho’-5-Ga Gi-psHE Wa-THOY,. Sona 5. (Free translation, p. 363; literal translation, p. 629.) ils Ha zho® ni-ka-e, Ha-zho® ni-ka-e, Ci the he he tha wi-tha, Ha-zho® ni-ka-e gi the he he tha wi-tha, Ha-zho® ni-ka-e gi the he he tha wi-tha, Ha-zho® ni-ka-e gi the he he tha wi-tha, Ha-zho® ni-ka-e. 2. Hi the he he tha wi-tha. 3: Zhu the he he tha wi-tha. 4. A the he he tha wi-tha. 5. Pa the he he tha wi-tha. 6. I the he he tha wi-tha. Mo® GruHu-sTsE-DsE Wa-THOY. Sone 1. (Free translation, p. 366; literal translation, p. 629.) il, The-a ha tse tsi-go thi thi=-ge the a-the i" da, The-a ha dse, Wa-zhi®-ca-be thi thi.-ge the a-the i® da, The-a ha, E , hi-hi, hi-hi, e, e. 2. The-a ha dse, Gthe-do®-zhi®-ga thi thi®-ge the a-the i= da. 3. The-a ha dse, Wa-zhi®-ca-be thi thi2-ge the-a-the i® da. 4, The-a ha dse, Gthe-do®-zhi*-ga thi thi®-ge the-a the i> da. 3594°—25+—— 33 513 514 THE OSAGE TRIBE, Sona 2. (Free translation, p. 367; literal translation, p. 630.) The Ha, mo® kshe the-a-the tse no®-ka to-ho the no® no®, Ha, mo? kshe the a-the tse no"-ka to-ho the no" no2, Ho no® no®, ho no® no®, no®-ka to-ho the no® no?, Zhu-dse kshe the a-the tse, E , hi-hi, hi-hi, e, e, Ha, mo® kshe the a-the tse no®-ka to-ho the no" no2, Ho no® no®, ho no® no®, no®-ka to-ho the no® no®, Ha, mo® kshe the a-the tse no®-ka to-ho the no" no®. 2. Ca-be kshe the a-the tse, E ——, hi-hi, hi-hi, e, e. 3. Zhu-dse kshe the a-the tse, E ——, hi-hi, hi-hi, e, e. 4, Ca-be kshe the a-the tse, E ——, hi-hi, hi-hi, e, e. Sone 3. (Free translation, p. 368; literal translation, p. 630.) ilk E he he, ts’e a-wa-the no® gthiu-wa he he no® E he he, zhu-dse a-wa-the gthiu-wa he he no®, E he he zhu-dse a-wa-the gthiu-wa he he no®, E he he, zhu-dse a-wa-the gthiu-wa he he no, E he he, zhu-dse a-wa-the gthiu-wa he he no, E he he. 2. E he he, xo-dse a-wa-the gthiu-wa he he no, 3. E he he, ¢i-hi a-wa-the gthiu-wa he he non?. 4. E he he, ¢o®-ho® a-wa-the gthiu-wa he he no®. Grut’ I-HE-THE Wa-THO®. 5. E he he, ts’e a-we-the no" gthiu-wa he he no®, E he he, ki i-he a-wa-the gthiu-wa he he non® E he he, ki i-he a-wa-the gthiu-wa he he no, E he he, ki i-he a-wa-the gthiu-wa he he no2, E he he, ki i-he a-wa-the gthiu-wa he he no, E he he. [BTH. ANN. 39 PART II].—LITERAL TRANSLATION 515 bo 18. Wa’-xPE-GTHE A-po*-BE W1'-GI-E. Penalty guardian of ritual. (Free translation, p. 44; Osage version, p. 375.) He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da, it has been said; tsi, house; ga, in this. 37. Ho*-ga, the Ho®-ga subdivision; u-dse-the, fireplaces; Pe-tho®-ba, seven; ni-ka-shi-ga, people; ba do", there were. Xtha-xtha, timid, craven; thi"-ge, none; xtsi, verily; ni-ka-shi-ga, people; bi, they were; a, they said. No®, look you; wi-¢o"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. Zhi"-ga, the little ones; wa-zhi", courage, anger; gi-the, make to be; ta, shall; bi, they; a-tha, let them. Wa-dsu-ta, animal; wi", a; a, they said. Wa-zhi", courage, anger; gi-tha, made to be; bi, they; a, they said. 9, 19. I*-etho® gthe-zhe, mottled cat; zhi®-ga, little; e-de, one that is; a, they said. . Wa-zhi", courage, anger; gi-the, make to be their; bi, they; do", when; a, they said. 20. . Zhir-ga, the little ones. Wa-xpe-gthe, penalty suspended in the air ready to drop; a-do™-be, guardian of; a-ki-gtha-thi", keep for themselves; mo?-thi", as they travel the path of life; ta, shall; bi a, they; wi-¢o"-ga, my younger brothers. 21, 31, 43. . Tsi-zhe-be, door; the, this; tse, standing; a, they said. 22, 32, 44. . Tsi-zhe-be, door; a-do®-be, guardian of; a-ki-gtha-thi", keep for themselves; mo®-thi", as they travel the’ path of life; ta, shall; bit da, they. U-zhe-tsi, fireplace; the, this; tse, standing; a, they said. 15, 34, 46. . U-zhe-tsi, fireplace; a-do"-be, guardian of; a-ki-gtha-thi", keep for themselves; mo®-thi", as they travel the path of life; ta, shall; bi a, they; wi-go"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 25, 35, 47. . Wa-zhi", courage, anger; gi-tha bi, make to be their; ga, this; no"-zhi® in da, stands, shall stand. 26, 36, 48. I»-¢tho"-ga, puma; do-ga, male; kshe no", that lies outstretched; a, they said. 517 518 THE OSAGE TRIBE. (ETH. ANN. 39 23. Tsi-zhe-be, door; a-do"-be, guardian of; a-ki-gtha-thi", keep for themselves; mo®-thi", as they travel the path of life; ta, shall; bi a, they; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 33, 45. 27. Wa-ca-be, black bear; u-ca-ka, blemish, spots; thi"-ge, none; kshe no®, that lies outstretched; a, they said. 28. E, that; shki do®, also; a, they said. 39. 29. Wa-zhi", courage, anger; o®-gi-the, make to be our; ta bi a-tha, let us. 40. 30. Wa-zhi", courage, anger; o"-gi-tha, we make to be our; bi, we; do", when; a, they said. 41. 38. Wa-dsu-ta, animal; stse-dse, tall; kshe no", that lies outstretched; a, they said. 42. Wa-xpe-gthe, penalty suspended in the air ready to drop; a, they said. Wa’-xPE-GTHE A-pO*-BE W1’-GI-E. (Used by all the gentes.) (Free translation, p. 47; Osage version, p. 376.) 1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da, it has been said; tsi, house; ga, in this. 23, 39, 61, 67, 70. . Ta-dse, winds; pa-ho®-gthe, in advance of the storm; thi", that moves; dsi, there; a, they said. 7, 27, 73, 87. 3. Wa-¢a-ki-the, archaic, probably brother; zhi"-ga, the little ones; i-ta, of theirs; wi", one; u-mo®-thi", in the midst of; thi’, moves; a, they said. 4. Wi-tsi-go, my grandfather; a, they said. 8, 15, 19, 21, 31, 37, 44, 49, 55, 59, 71, 78, 82, 85, 90, 95. . Da-do", things or acts of any kind; no®-thi*, obscure to him or beyond his understanding; a-zhi, is not; xtsi, verily; thi", as he moves; a, they said. 6. Dsi®-tha-to®-ga, there seems to be a doubt as to whether this name means great butterfly or the aged butterfly, however, it is a symbol of the Ho®-ga U-ta-no®-dsi gens; do", a; a, they said. 9. U-mot-thi", moves therein; thi, as he moves; a, they said. 28, 75, 88. 10. Da-do", things or acts; no™-thi", obscure or beyond understand- ing; a-zhi, to him not; xtsi, verily; u-mo®-thi", moves therein; the no®, as he moves; a, they said. 29. 11. Wa-xpe-gthe, penalties suspended overhead; a-gi-do"-be, watches over; thi, as he moves; a, they said. 13, 30, 48, 54, 77, 89. 12. Wa-xpe-gthe, acts secretly performed; mo*-tse, in the deepest of secret places; xtsi, verily; thit-kshe, the place sitting; shki do®, even then; a, they said. bo or LA FLESCHE] RITE OF VIGIL——LITERAL TRANSLATION. 519 14. 16. 17. 18. 25. 26. 41. 42. 46. Sho", even as; tha, they go forth, upon life’s journey; i, they; do", when; a, they said. Be-ni-ha, languid, wretchedness; hi gthi", to sit in lonely places; thi-kshe, to sit; wa-ga-xe, makes them to; no", does; a, they said. 33. Ci-hi, yellow, sallow, of sickly hue; xtsi, verily; hi no", come to; wa-the, cause them to; thi®-kshe, as he sits; a, they said. Ha-shki, in any place; pa-gthe, to lay the head; i-zho®-zho", to change the place of rest repeatedly; the, they; wa-ga-xe, makes them to; thit-kshe no", he does as he sits; a, they said. 36, 48, 58, 69, 81, 94. . Ho®-ba, days; u-¢a-ki-ba, the divisions of; do-ba, the four; shki, and. . No®-xe, spirit, sanity; gi-to", regain; a-zhi, not; xtsi, verily; the, he, the sufferer; no®, always; a, they said. . No®-xe, spirit, sanity; no® shki do", even that alone; wa-thu-ce, take from them; tse a, when asked to; i, they; tho", when; shki, and; e-gi wa-o, he does so to them; the no", he always; a, they said. 38, 50, 60, 72, 83, 96. Wa-ca-ki-the, archaic, probably brother; zhi®-ga, the little ones; i-ta, of theirs; ga, this; no™-zhi" i" da, shall stand. 51. Ki-gthiu-ni-ka, there seems to be some doubt as to whether this name refers to a swallow or to the black bear, however, it is a symbol belonging to the Wa-¢a-be gens; thi®-kshe, the sitting; a, they said. . Ni-ka-shi-ga, person or persons. 45, 65, 91. . Zhu-i-ga, flesh; gi-to", regain; a-zhi, not; xtsi, verily; wa-thi®, brings them; hi, to; the, he; no", always; a, they said. . In-dse, faces; u-ga-ci-ci-hi, yellowish, sallow, sickly hue; the, as they continue in life; xtsi, verily; wa-thi", brings them; hi, to; the, he; no, always; a, they said. A-hiu-ta-ta, the mottled eagle, the sacred symbol of the Ho"-ga gens; do", a; a, they said. Ta-dse, winds; pa-ho®-gthe, in advance of the storm; thi", the moving; dsi, there; u-mo®-thi", moves therein; the, he; no®, always; a, they said. 53, 638. Be-ni-ha, languid, wretchedness; xtsi, verily; wa-ga-xe, makes them to become; the, he; no", always; a, they said. 79. . Ci-hi, yellow, sallow, of a sickly hue; xtsi, verily; wa-ga-xe, makes them to become; the, he; no", always; a, they said. 80. . No®-ni-ba zhi®-ga, a little pipe, of the Wa-zha-zhe subdivision, used in supplicatory rites; do", a; a, they said. . Ci-hi, yellow, of a sickly hue; xtsi, verily; wa-thi*, brings them; hi, to; the, he; no®, always; a, they said. 68. 520 THE OSAGE TRIBE. [BTH. ANN. 39 Vik Be-ni-ha, languid, wretchedness; xtsi, verily; wa-thi", brings them; hi, to; the, he; no®, always; a, they said. 66, 92. 62. Tse-shi"-shi"-e, there is a doubt as to whether this name means the nighthawk or the symbolic buffalo of the Tsi-zhu Wa-no" and the Tse-do-ga I®-dse gentes; it is certain, however, that it is a symbol of these two gentes; kshe, that hes outstretched; a, they said. 64. Wi-tsi-go, my grandfather; da-do", things or acts; no™-thi®, ob- secure, beyond understanding; a-zhi, to him not; xtsi, verily; thi", as he moves; a, they said. 75. 74. Tse-pi-tha-to"-ga, the dragonfly; do", a; a, they said. 84. Ho" a-do", what; wa-ca-ki-the, archaic, probably brother; zhit- ga, the little ones; i-ta, theirs; ga no", is; shki, and; a hi® a, interrogative particles. 86. Ni-shku-shku, swallow, symbol of the Ni-ka Wa-ko®-da-gi gens; kshe, that lies outstretched; no", that; a, they said. 93. A-da-ts’e-ga, to wither in flesh as by the heat of the sun; xtsi, verily; wa-thi®, brings them; hi, to; the, he; no", always; a, they said. Wa-XPE-GTHE A-DO'-BE W1’-GI-E OF THE Ni-KA WaA-KO*-DA-GI GENS. (Free translation, p. 51; Osage version, p. 379.) 1. He-dsi, at that time and place; xtsi, verily; a, they said. 4, 39. Ta-dse, winds; pa-ho"-gthe, in advance of the storm; thi", moy- ing; dsi, there; a, they said. 6, 16, 27, 36. 3. Wa-ca-ki-the, archaic, probably brother; zhi®-ga, little ones; i-ta, theirs; wi", a; u-mo®-thi", moves therein; thit, moves; a, they sald. 5. Ni-shku-shku, swallow; mo®-ge, breast; zhu-dse, red; kshe, that lies outstretched; a, they said. 7. U-mo®-thi", moves therein; thi", moves; a, they said. 17, 28, 37. 8. Wa-xpe-gthe, penalties hanging overhead; a-gi-do"-be, guarding his; thit, as he moves forth; a, they said. 19, 29, 38, 44. 9. Wi-tsi-go, my grandfather; a, they said. 15, 18, 20, 26, 35, 40. 10. Da-do®, things or acts; no®-thi", obscure or beyond understand- ing; a-zhi, to him not; xtsi, verily; thi", as he moves forth; a, they said. 11. Ho*-ba, days; u-¢a-ki-ba, the divisions of; ge, the; e-to", even to them; xtsi, verily; a, they said. 21, 31, 41. 12. Wi-tsi-go, my grandfather; da-do", things or acts; no"-thi", obscure; a-zhi, to him not; xtsi, verily; thit, as he moves forth; a, they said. 23, 30. 13. Ho" a-do", what; wa-ca-ki-the, probably brother; zhi"-ga, the little ones; i-ta, theirs; ga no", is; shki, and; a hi" a, interroga- tive particles. 24, 33. to LA FLBSCHE] RITE OF VIGIL—LITERAL TRANSLATION, 521 14. 22. 25. 34. 43. Ni-shku-shku, swallow; mo*-ge, breast; ¢a-be, black; kshe, that lies outstretched; a, they said. Gi-no?-thi", forgets; a-zhi, not; xtsi, verily; ni-ka-shi-ga, a per- son; thi", he is; a, they said. 32, 42. Ni-shku-shku, swallow; mo"-ge, breast; ¢ka, white; kshe, that lies outstretched; a, they said. Ni-shku-shku, swallow; mo"-ge, breast; ¢i, yellow; kshe, that lies outstretched; a, they said. Da-do", things or acts; no®-thi", obscure or beyond understand- ing; a-zhi, not; xtsi, verily; ni-ka-shi-ga, a person; thi’, he is; a, they said. No*’-nr A-THA-SHO-DSE W1’-GI-E. Tobacco smoke upon ritual. I. (Free translation, p. 54; Osage version, p. 380.) . Da-do", what; zhi®-ga, the little ones; wa-zhi", courage, anger; gi-the, make to be their; mo*-thi, as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 62. . I"-gtho"-gthe-zhe, mottled cat; zhi®-ga, the little; kshe, that lies outstretched; no", the; a, they said. . Wi-tsi-go, my grandfather; wa-zhi"-to"-ga, great in courage; do", being; wa-zhi", courage; gi-tha, make him to be; a-ka, they. 19, 64. . Ho®-ba i-ta-xe, at the beginning of day; tho® dsi, at that time; a, they said. 20, 35, 48, 65. . Wi-tsi-go, my grandfather; wa-ko"-tha, attack; tsi-the, went forth; do", when; a, they said. 21, 36, 49, 66. . Ta, deer; he, horns; ba-shi-zhe, curved; kshe no", that lies out- stretched. . Wi-tsi-go, my grandfather; ts’e-the, killed; i-he-the, made to lay in death; to", he stood; a, they said. 24, 39. . Wi-tsi-go, my grandfather; e-dsi, there, to the spot; the, went; a, they said. . Wa-ko"-tha, attack; tsi-the, went forth; do", when; a, they said. . He-dsi, at that time and place; xtsi, verily; a, they said. 56. . Wa-tse, triumph; bo®, a call or ery; to®, stood; a, they said. 57. . Zhit-ga, the little ones; mi, sun; hi-e ge, the setting of; ta, there in the direction of. . Wa-tse, to attack, to touch; tha, go; bi, they; tho", when; shki, and; a, they said. . Ga xto", acquit themselves in this very manner; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi" da, they shall. 522 THE OSAGE TRIBE. [BTH, ANN. 39 15. No®-be, hands; e-dsi, at the slaying of the enemy; wa-thi"-ga, absent; zhi, not; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta, shall; i, they; tsit da, they shall. 29, 43, 60, 72, 82, 95. 16. U-ba-xo”, a cut to be followed; wit, one; ga-xe, made; no®-zhi*, stood; a, they said. 17. Da-do®, what; zhi"-ga, the little ones; wa-zhi", courage; gi-tha, make to be theirs; ga no", shall; shki, and; a hi” a, interrogative particles. 31, 45, 73, 83. j 18. Sho®-ge, wolf; hi", hair; tu, gray; kshe no", that lies outstretched; a, they said. 23. Ni, river; u-ga-xthi, in which there is a bend; xtsi, verily; ge dsi, there, in such a place; a, they said. 38. 25. Wi-tsi-go, my grandfather; wa-tse, triumph; niu, uttered a cry of; to", as he stood; a, they said. 69, 79. 26. Zhi®-ga, the little ones; wa-tse, to attack; tha, go forth; bi, they; tho", when; shki, and; a, they said. 41, 58, 70, 80. 27. Wa-tse, triumph over the enemy; ga xto", in this very manner; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi” da, they shall. 42, 59, 71, 81. 28. No®-be-hi, hands; wi-ta, mine; no®-be-hi, hands; tha, make usc of; bi, they; tho", when; shki, and; a, they said. 30. U-ba-xo", a cut to be followed; tho®-ba, two; ga-xe, made; no?- zhi", stood; a, they said. 32. I-gtho"-ga, puma; do-ga, male; kshe no®, that lies outstretched; a, they said. 33. Wi-tsi-go, my grandfather; wa-zhi"-to"-ga, great in courage; do”, being; a, they said. 34. Ga, him; wa-zhi", courage; gi-the, make to be theirs; ta, shall; a-ka, they. 86. 37. Ta, deer; he, horns; sha-be, dark; kshe no*, that lies outstretched; a, they said. 40. Wi-tsi-go, my grandfather; wa-tse, triumph; bo", call or cry; to", as he stood; a, they said. 44. U-ba-xo", a cut to be followed; tha-bthit, three; ga-xe, made; no®-zhi", as he stood; a, they said. 46. Wa-ca-be, black bear; do-ga, the male; kshe, that les out- stretched; a, they said. 47. Wi-tsi-go, my grandfather; wa-zhi", courage; gi-tha, make to be their; ta, shall; a-ka, they. 75. 50. Mo®-ba-tsi-he, a hummock; ho"-cka do", one of no particular size; a, they said. 51. Thi-ta-the, tore apart; gthi, pulling it toward himself; no®-the, placed; to", as he stood; a, they said. LA 94. FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 523 . Wa-gthu-shka, insects; zhi-ga, small. . I, mouth; u-tha-btho-xe, crunched within; tsi-the, quickly; to", as he stood; a, they said. . L-the-dse, corner of his mouth; i-sdu-ge, the right side; tse, the; a, they said. . Wa-bi, blood; a-ba-sho®-tha, trickled down; tsi-the, quickly; to, as he stood; a, they said. . U-ba-xo", a cut to be followed; do-ba, four; ga-xe, made; no®- zhi", as he stood; a, they said. . Wa-dsu-ta to™-ga, the great animal, the bull; to" no", that stands; a, they said. . Mot-ha, a bank or cliff; pa-¢i, the top; ho™-cka do", of no par- ticular size; a, they said. . Thi-pi-tha, tore down; ga-xe, made it to fall; to", as he stood. . Wa-dsu-ta stse-dse, tall animal, the elk; to™ no", that stands; a, they said. Tse-xe, open prairie; xtsi, verily; ge dsi, there, in such a place; a, they said. . Mi-ta o-ga-xthe, a sun gazer plant; hi, the stalks; to" no®, that stand; a, they said. Thi-bthi"-bthi"-tha, in a twisted shape; i-no®-the, he placed; to", as he stood; a, they said. . Wa-dsu-ta zhi"-ga, the small animal, the deer; kshe no", that lies outstretched; a, they said. . Wi-tsi-go, my grandfather; pi-ci, gall; thit-ge, has none; tho®- zha, nevertheless; a, they said. . To®-wo?-gtho", villages; do-ba, four; e-dsi a-ka, there were. To"-wo", villages; ko"-ha, along the borders of; no™-ge kshe, he ran; a, they said. . To®-wo", villages; ko™-ha, the borders of; i-thi-sho"-ha, ran around; shki do", even then; a, they said. . Wa-pa-hi, deadly weapons; a-bu-zha-zha-ta, fly over him in forked lines; bi, they said; shki do", even then; a, they said. . Tse-xi, danger; ga-shi-be, escape; no", always; a, they said. 2. Zhi"-ga, the little ones; wa-zhi", courage; o"-gi-tha, make of me; bi, they; tho", when; shki, and; a, they said. . Tse-xi, dangers; ga-shi-be, escape; ki-the, cause themselves to; mo?-thi", as they travel the path of life; ta, shall; i, they; tsi da, they shall. Zhi®-ga, the little ones; wo", one; shki do", even; a, they said. 524 Wefe 25. 28. 29. 30. bl. 33. THE OSAGE TRIBE. (HTH. ANN. 39 Il. (Free translation, p. 59; Osage version, p. 382.) . He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da, it has been said; tsi, house; ga,inthis. 8, 15, 22, 24, 27, 32, 34, . A249, 58.63; (250 4- . Da-do", what; wa-zhi", courage; gi-the, make to be their; mo®- thi, as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. . No®-ni-o®-ba, pipe; zhi-ga, little; do", a; a, they said. . Wa-zhi", courage, anger; gi-tha, make to be their; bi, they; a, they said. 62. . Wa-zhi", courage; gi-tha, make to be their; bi, they; do*, when; a, they said. . Mi, sun; hi-e ge, the setting of; ta, there, in that direction. 13, 20, 40, 56, 75. . We ki i-he-the, use as a means by which to make fall the enemy; gi-wa-ts’e-ga, make easy; ki-the, for themselves; mo®-thi", as they travel the path of life; ta, shall; bit da, they shall. . Wa-zhi", courage; gi-tha, make to be their; ga, this; no®-zhi® i" da, shall stand. 16, 23, 43, 59, 78. . Tsiu-ge, mussel; thi®-kshe, the sitting; no", the; a, they said. . Wa-zhi", courage; o°-gi-the, make to be our; ta, shall; bi, we; a-tha, we shall. 11, 18, 26, 61. . Wa-zhi", courage; o"-gi-tha, we make to be our; bi, we; do®, when; a, they said. 12. . Wa-zhi", courage; gi-tha, make to be their; bi, they; gi-wa- ts’e-ga, make easy; o?-ki-the, make for ourselves; o"-mo®-thi", as we travel the path of life; ta bit da, we shall. 21. Tse-hi*, buffalo hair, a narrow woven band; ga, this; thi®-kshe, the sitting; no", the; a, they said. Wa-zhi®-ga, bird, the eagle; wa-tha-xthi, evil, cruel disposition; thir-ge, that has none; thi"-kshe no®, that sitteth; a, they said. Ho*-ba, day; i-ta-xe, beginning of; tho" dsi, at the; a, they said. 45, 64. Thu-e, suddenly; xtsi, verily; wa-ko"-tha, attack; the, went forth; do", when; a, they said. 46, 65. O-cu, lowland forest; u-gtho", within the bend of a river; xtsi, verily; ge dsi, there, in such a place; a, they said. 47. Ciu-ka to"-ga, the great turkey; thi-kshe no", that sitteth; a, they said. Hit, feathers; ga-mo®-thi", afloat in the air; kshe, lay; ga-xe, made it to; a, they said. LA FLESCHB] RITE OF VIGIL—LITERAL TRANSLATION. 525 35. 36. 37. 38. 39. 41. 44. 48. 50. 51. 60. 66. 67. Hu, voice; wa-to"-1", arose; tsi-gthe, suddenly in the distance; thi, as he moved forth; a, they said. 69. Tsi-ga-xa, a small war party; wa-tse, to attack; a-tha, they go forth; bi, they; do", when; shki, and; a, they said. 52, 70. Ga xto", acquit themselves in this very manner; mo?-thi", as they travel the path of life; ta bit da, they shall. 53, 71. No®-be-hi, hands; wi-ta, mine; a, they said. 54, 73. No®-be-hi, hands; gi-the, make to be their; mo*-thi", as they travel the path of life; bi, they; do", when; a, they said. 55, 74. No®-be, hands; e-dsi, there, at the slaying of the enemy; wa- thit-ga, absent; zhi, not; ki-the, cause themselves to be; mo®- thi", as they travel the path of life; ta bit da, they shall. 57, 76. I-to" to"-ga, the great horned owl; thi"-kshe no", that sitteth; a, they said. Mi-ka, raccoon; do-ga, male; thi"-kshe no*, that sitteth; a, they said. Bi-shu-ka, curled or doubled up; i-he-the, made to lie in death; kshe, lie; a, they said. 68. He-dsi, at that time and place; xtsi, verily; wa-tse, triumph; niu, tocry, to utter; ga-xe, made; to", as he stood; a, they said. Wa-po-ga to"-ga, the great gray owl; thi"-kshe no, that sitteth; a, they said. Ga-xa, branch, stream; zhi®-ga, small; -¢e-gtha-gtha, wooded brokenly along its course; xtsi, verily; ge dsi, there, at such a place; a, they said. Mi-ka, raccoon; tse-he-xo-dse, young; e-de, a; a, they said. Ho®-se'cu Rirvat. Moccasin cutting wi'-gi-e. (Free translation, p. 63; Osage version, p. 384.) . He-dsi, at that time and place; xtsi, verily; a, they said; a bi" da, it has been said; tsi, house; ga, in this. 26, 45, 63. . Ke, turtle; ¢ir-dse, tail; ga-tse, serratures; pe-tho®-ba, seven; thi-kshe, that sits having; a, they said. . Ga, that (turtle); cu-e, foot; o"-ki-the, we make to be for our- selves; o"-mo"-thi", as we travel the path of life; ta bi a, we shall; wi-go"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 28. . Cu-e, foot; o"-ki-the, we make to be for ourselves; 0°-mo"-thi", as we travel the path of life; bi, we; do", when; shki, and; a, they said. 29. . Mi, sun; hi-e, sets; ge, the places where; ta, toward, in the direc- tion of. 18, 21, 30, 43, 47, 53. 526 THE OSAGE TRIBE. [MTH. ANN. 39 6. Xa-dse, grasses; gi-c¢ta-ge, to le flattened upon the ground for us; o"-ki-the, we cause to be for ourselves; 0°-mo®-thi", as we travel the path of life; ta bit da, we shall. 31. 7. Da-do", what: ho"-be-ko", moccasin string; the, make to be, or make a symbol of; mo®-thi", as we travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 32. 8. We-ts’a, snake; ni-dse-wa-the, that is of the water, garter snake; kshe, that lies outstretched; no®, the; a, they said. 33. 9. Ga, that (snake); ho*-be-ko", moccasin string; the, make to be, as a symbol of; mo®-thi", as they travel the path of life; bi, they; a, they said. 34. 10. Ho®-be-ko", moccasin string; the, make to be as a symbol; mo®- thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 35. 11. Xa-dse, grasses; e-shki-do®, even the; a, they said. 36. 12. Ho®-be-ko®, moccasin string; gi-ba-xa, cut or break their; zhi, not; ki-the, cause to be for themselves; mo®-thi®, as they travel the path of life; ta bi a, they shall; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 37. 13. Da-do", what; mo®-hi®, knife; gi-the, make to be for themselves as a symbol; mo?-thit, as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 38. 14. Wa-dsu-ta, animal (trope for buffalo); shi®-to-zhi®-ga, young man, male; kshe, that lies outstretched; no", the; a, they said. 39. ; 15. He, horn; i-shdo-ge, right; tse, the, that stands; a, they said. 40. 16. Ga, that horn; mo®-hi*, knife; gi-the, make to be for themselves as a symbol of; mo®-thi", as they travel the path of lifes bi, they; a, they said. 41. 17. Mo®-hi", knife; gi-the, make to be as a symbol for themselves; mo*-thi", as they travel the path of life; bi, they; do®, when; shki, and; a, they said. 42. 19. Mo®-hi*, knife; gi-pa-hi, their knife to be sharp; ki-the, they shall cause for themselves; mo®-thi", as they travel the path of life; ta bi a, they shall; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 44. 20. Da-do", what; wa-ba-to-be, upon shall they cut in parts; mo®- thi", as they travel the path of life; ta, shall; ba, they; do®, interrogative particle; a, they said. 46. 22. Ni-ka, a man; wa-k’o", military honors; o-tha-ha, upon whom are attached; kshe, all such men; no", the; a, they said. 65. z3. Ga, him; wa-ba-to-be, upon they shall cut the skin in parts; mo®-thi", as they travel the path of life; bi, they; a, they said. 49. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 527 24. Wa-ba-to-be, upon him they cut in parts the skin; mo*-thi®, as they travel the path of life; bi, they; do", when; shki, and; a, they said. 50. 25. Wa-ba-to-be, the act of cutting in parts the skin; gi-o-ts’e-ga, shall be easy for them; ki-the, cause to be for themselves; mo*-thi", as they travel the path of life; ta bi a, they shall; wi-¢o"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 51. 27. Ke, turtle; ¢i™-dse, tail; ga-tse, serratures; sha-fe, six; thi"-kshe, having as he sits upon the earth; a, they said. 48. Wa-k’o, a woman; wo", who for the first time; we-da-the, has given birth; do", a; a, they said. 70. 52. Da-do", what; wa-ba-xtho-ge, upon shall they perforate the skin; mo®-thi", as they travel the path of life; ta, shall; ba, they; do®, interrogative particle; a, they said. 58, 64, 69. 54. Shit-to, abbreviation of the word shi®-to-zhi"-ga, youth; ho, voice; btho"-xe, cracked, referring to the changing of the voice of a youth approaching manhood; do®, a; a, they said. 55. Ga, him; wa-ba-xtho-ge, upon they shall perforate the skin; mo®- thi", as they travel the path of life; bi, they; a, they said. 60, 66, 71. 56. Wa-ba-xtho-ge, upon him they perforate the skin; mo®-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 61, 67, 72. 57. Wa-ba-xtho-ge, the act of perforating; gi-o-ts’e-ga, easy for our- selves; o®-ki-the, we cause to be; o®-mo®-thi", as we travel the path of life; ta bi a, we shall; wi-co®-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 62, 68, 73. 59. Shi-mi, abbreviation of the word shi-mi-zhi™-ga, maiden; ho, voice; btho®-xe, cracked, referring to the changing of the voice of a maiden approaching womanhood; do*, a; a, they said. Ka’-wo’ Wa-rTHo®. Painting song. (Free translation, p. 70; Osage version, p. 387-) i Mo?-thi"-ka, earth; gi, appear; a bi the, they said. Mo*-thi"-ka, earth; gi, appear; a bi tha, they said; he the, he the, vocables. Tse-xo-be e-go", spider-like; e-wo" thi", he who caused; a do*, and so. Wi-tsi-go, my grandfather; gi, appears; a bi the, they said; he the, vocables. Mor-thi"-ka, earth; gi, appears; a bi the, they said; he the, vocables. 528 THE OSAGE TRIBE. [BrH. ANN. 39 2. Ho?-bthi"-sha-be e-go", black bean-like; e-wo" thi", he who caused; a do", and so. 3. Ta-biu-cka e-go", whitleather-like; e-wo" thi, he who caused; a do®, and so. 4. ec Ki-eda, leech; e-de, a; e-wo" thi", he who caused; a-do", and so. Wi'-GI-E. — . Ha, Ho; tse-xo-be, spider; e-go", like; e-de, a; a, they said. 2. Zhit-ga, the little ones; zhu-i-ga, bodies; tha, of which to make; bi, they; thi"-ge a-tha, there is nothing; wi-tsi-go e, my grand- father; e-gi-a, said to him; bi, they; a, they said. 10, 19, 28. 3. He-dsi, at that time and place; xtsi, verily; a, they said. 11, 20, 29. 4. Zhi®-ga, the little ones; zhu-i-ga, bodies; o®-tha, make of me; ba, they; tho®-ta, fitting; mi®-kshe i da, Iam, I who sit here. 13, 22, 31. 5. Ni, waters; a-ki-tha-zha-ta, parting of in forked lines; ga, these; kshe, that lie. 14, 23, 32. 6. Wa-ko"-da, god of waters; o®-ki-tha-zha-ta, parting to make way for me; bi, they; a-thi" he i* da, in my life’s journey. 15, 24, 33. 7. Zhi®-ga, the little ones; zhu-i-ga, bodies; o®-tha, make of me; bi, they; do", when; a, they said. 16, 25, 34. 8. Wa-ko®-da, god of waters; a-ki-tha-zha-ta, make way for them in forked lines; bi, they; ki-the, cause themselves to be; mo?- thi", as they travel the path of life; ta bia, they shall; zhi"-ga, the little ones. 17, 26, 35. 9. Ha, Ho; ho®-bthi" sha-be e-go", black bean-like; e-de, a; a, they said. 12. Zhi"-ga, the little ones; zhu-i-ga, bodies; tha, of which to make; ' bi, they; thit-ge, have nothing; e-she do", you have said; a, they said. 21, 30. 18. Ha, Ho; ta-biu-¢ka e-go", whitleather-like, leech; e-de, a; a, they said. 27. Ha, Ho; ki-cda, leech; e-de, a; a, they said. LA FLESCHB] RITE OF VIGIL—LITERAL TRANSLATION. 529 Ka’/-noX = W1’-cr-e. Symbolic painting ritual. (Free translation, p. 74; Osage version, p. 388.) . Da-do", what; ki-no®, symbolic painting; gi-the, make to be or to use; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. . Wa-ko"-da, god; ho®-ba do®, of day; thit-kshe, that sitteth; a, they said. 18. . Ga, him; ki-no", symbolic painting; gi-the, make to be or to use; mo®-thi", as they travel the path of life; bi, they; a, they said. 5. . Wa-ko"-da, god; tse-ga, early; xtsi, verily; u-ga-zhu-dse, as though stricken with crimson; hi no® no", comes habitually; a, they said. Ki-no", symbolic painting; gi-the, make to be; mo®-thi", as they travel the path of life; bi, they; do", when; a, they said. . Ki-no", when they use that symbol; i-ts’a, causes of death; thit-ge, having none; ki-the, cause themselves to be; mo?- thi", as they travel the path of life; ta, shall; bi a, they; zhit-ga, the little ones. Da-do", what; wa-gthe, as a symbolic plume; gi-the, make to be or to use; mo'-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. . Wa-ko"-da, god; tse-ga, early; xtsi, verily; e-tho™-be, appears; hi no® no", comes habitually; a, they said. I-sdu-ge, his right side; dsi, there, on that side; a, they said. . Wa-gthe to", a plume-like shaft; e-go", resembling; to® no®, that stands; a, they said. Ga, that shaft; wa-gthe, symbolic plume; gi-tha, make to be; bi, they; a, they said. . Wa-gthe, plume; gi-the, make to be; mo®-thi", as they travel the path of life; bi, they; do", when; a, they said. . Wa-gthe, plume; gi-sho"-tha, droop or fall; zhi, not; ki-the, cause it to; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi” da, they sball. Da-do®, what; wa-no®-p’1" to", as a symbolic gorget; kshi-the, put upon him; mo?-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. . Tsiu-ge, mussel; thit-kshe no, that sitteth; a, they said. Ga, that; no™-p’i", as a gorget; kshi-the, put upon him; a-ka, they. . I-bi-co®-dse, close upon his body; xtsi, verily; a, they said. No®-p’1", as a gorget; kshi-the, put upon him; a-ka, they. 3594°—25};——34 530 THE OSAGE TRIBE. (ETH, ANN. 39 21. I-ts’a, causes of death; thi-ge, having none; mo®-thi", as they travel the path of life; ta, shall; bi a, they; zhi"-ga, the little ones. 2. He-dsi, at that time and place; xtsi, verily; a, they said. 30, 36. 23. Da-do", what; a-ko"-ta, as a wristband; kshi-the, put upon him; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 24. Da-gthe, captive; a-ko"-ta, wristband; e shno® bi no®, that which is spoken of as; a, they said. 25, A-ko®-ta, as a wristband; kshi-the, put upon him; a-ka, they. 29. 26. Da-gthe, captive; a-ko™-ta, wristband; wi", a; e-cka, in truth. 27. K-wa-ka, mean; zhi, not; a-ka, they. 28. Wa-no®-xe, spirit; e-de, a; a, they said. 31. Da-do", what; pi-tha to", as a girdle; kshi-the, put upon him; ta, shall; ba, they; do®, intenmanative particle; a, they said. 32. Da-gthe, captive; e-de, a; a, they, said. 33. Pi- ine to®, as a girdle; kshi-the, put upon him; bi they; a, they said. 34. Da-gthe, captive; e-de, a; e-cka, in truth; e-wa-ka, mean; ba, they; zhi, not; a, they said. 35. Wa-no®-xe, spirit; e-de, a; pi-tha to®, as a girdle; ksi-tha, put upon him; bi, they; a, they said. 37: Da-do™, what; ho™-be to", as moccasins; kshi-the, put upon him; ta, shall; ba, they; do", interrogative particle; a, they said. 38. Da-gthe, captive; wi, a; a, they said. 39. Hot-be to®, as moccasins; kshi-tha, put upon him; bi, they; a, they said. 42. 40. Da-gthe, captive; wi", a; e-cka, in truth; e-wa-ka, mean; ba, they; zhi, not; a, they said. 41. Wa-no®-xe, spirit; a, they said. No®-zow Wa-tTHo®. Rising song. (Free translation, p. 76; Osage version, p. 389.) ale Ha, O; Sho-ka, ceremonial messenger; a-no®-zhi" tse the, let us now arise. (Lines 1, 2, 4, and 5.) A-no®-zhi" tse the, let us now arise. (Line 3.) 2. Ha, O; Sho-ka, ceremonial messenger; a-mo?-thi® tse the, let us now go forth. (Lines 1, 2, 4, and 5.) A-mo*-thi® tse the, let us now go forth. (Line 3.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 531 Tst Ta’-pr Wa-rHo®. House approach song. (Free translation, p. 80; Osage version, p. 390.) Tsi, house; wi", a; e-dsi, there; tse do®, stands; dsi, there; the hi" da, Igo. (Lines 1, 2, and 3.) Dsi, there; the hit da, go I. (Line 5.) Ho®-ga, the Ho®-ga subdivision; tsi, house; wi". a; e-dsi, there; a-ka do", they dwell; dsi, there; the hit da, go I. (Line 5.) Tsi, house; wi", a; e-dsi, there; a-ka do", dwell there; dsi, there; the bi? da, go I. (Lines 6 and 7.) Wa’-CI-THU-cE W1’-GI-E. Taking footsteps ritual. (Free translation, p. 81; Osage version, p. 390.) 1. Da-do", what; wa-¢i-thu-ce, take footsteps toward; mo®-thi®, as they travel the path of life; ta, shall; ba, they; do", interroga- tive particle; a’, they said. 12, 21, 31. 2. Mi, sun; hi-e, setting; ge, of the; ta, in the direction of. 13, 22,321. . 3. Ni, river; u-ga-xthi, bend; wi", a; a, they said. 4. Ga, that; a-¢i-thu-ce, take footsteps toward; mo®-thi", as they travel the path of life; bi, they; a, they said. 7, 24. 5. Ni, river; u-ga-xthi, bend; wi", a; e-¢ka, in truth; e-wa-ka, mean; ba, they; zhi, not; a, they said. 6. Tsi, house; zhi®-ga, little; wit, a; a, they said. C 8. A-ci-thu-ce, take footsteps toward; mon"-thi®, as they travel the path of life; bi, they; do", when; a, they said. 10, 17, 19, 27, 29, 36, 38. 9. A-ci-thu-ce, take footsteps toward; gi-o-ts’e-ga, easy for them- selves; ki-the, cause to be; mo®-thi", as they travel the path of life; ta, shall; 1, they; tsi" da, they shall. 11. Wa-xo-be, shrine; zhi®-ga, little; ha-gtha-thi, carrying with them; e-dsi, coming there; ba she tse, you shall. 20, 30, 39. 14. Ni, river; u-ga-xthi, bend; tho®-ba, two; wa-ci-thu-ce, take foot- steps toward; mo®-thi", as they travel the path of life; bi, they; a, they said. 15. Ni, river; u-ga-xthi, bend; tho"-ba, two; e-¢ka, in truth: e-wa-ka, mean; ba, they; zhi, not; a, they said. 16. Tsi, house; zhi®-ga, little; tho™-ba, two; wa-ci-thu-ce, take foot- steps toward; mo®-thi", as they travel the path of life; bi, they; a, they said. 18. Wa-ci-thu-ce, take footsteps toward; gi-o-ts’e-ga, easy for them- selves; ki-the, cause to be; mo-thi", as they travel the path of life; ta, shall; bia, they; zhi®-ga, the little ones. 28, 37. 33. (uy) ol wm Ow bo or ie) 10. THE OSAGE TRIBE, [ HTH. ANN. 39 . Ni, river; u-ga-xthi, bend; tha-bthi", three; a, they said. . Ni, river; u-ga-xthi, bend; tha-bthi", three; e-cka, in truth; e-wa-ka, mean; ba, they; zhi, not; a, they said . Tsi, house; zhi-ga, little; tha-bthi", three; wa-ci-thu-ce, take footsteps toward; mo®-thi", as they travel the path of life; bi, they; a, they said. Ni, river; u-ga-xthi, bend; do-ba, four; a-¢i-thu-ce, take foot- steps toward; mo®-thi", as they travel the path of life; bi, they; a, they said. . Ni, river; u-ga-xthi, bend; do-ba, four; e-¢ka, in truth; e-wa-ka, mean; ba, they; zhi, not; a, they said. . Tsi, house; zhi®-ga, little; do-ba, four; wa-ci-thu-ce, take foot steps toward; mo"-thi", as they travel the path of life; bi, they; a, they said. Wa-NoO®-sHKI-GE W1'-GI-E. Slip off the moccasins ritual. (Free translation, p. 84; Osage version, p. 391-) . Da-do", what; wa-no"-sdu-dse, slip off upon; o®-mo®-thi", as we travel the path of life; ta, shall; ba, we; do, interrogative particle; a, they said. Mi, sun; hi-e, setting; ge, of; ta, in the direction of. 8, 14, 20. Shit-to, youth; ho, voice; btho"-xe, broken; do”, a; a, they said. Ga, him; wa-no®-sdu-dse, slip off upon; mo®-thi", as they travel the path of life; bi, they; a, they said. 10, 16, 22. Wa-no"-sdu-dse, slip off upon him; mo*-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 11007, 23% . Wa-no'-sdu-dse, slip off upon; gi-o-ts’e-ga, easy for ourselves; o®-mo®-thi", as we travel the path of life; ta, shall; bi a, we; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 12, 18, 24. Da-do", what; wa-no®-sdu-dse, slip off upon; ga no*, shall; shki, and; a hi*, interrogative particles; a, they said. 13, 19. . Shi-mi, maiden; ho, voice; btho*-xe, broken; do, a; a, they said. Ni-ka, man; wa-k’o", military honors; u-tha-ha, to whom are attached; kshe, that hes; a, they said. . Wa-k’o0, woman; wo", for the first time; we-da-the, gave birth to a child; do", a; a, they said. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 533 Wa-k’ON-CI-HA Op-sHE WaA-THON, Animal skins walk upon song. (Free translation, p. 86; Osage version, p. 392. Ils Tsi, village; u-ho"-ge, the border of; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 2. Tsi, village; u-sda, places where the ground is trodden bare; ge, where; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 25 O-shko™*bi, the frequented places; ge, the; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 4. Tsi-da-ce, back of the house; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) ‘52 Tsi-zhe-be, door; dsi, there; a-tsi-e tho, I have come. (Repeated three times.). 6. (o"-ho®, the whitened animal skins; ge, the; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) Ue Bo-bthi, skins that sway in the wind; ge, the; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 8. Thi u-ba-he, side of the house; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 9. O-ko"-¢ka, the middle part of the house; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 10. O-zhe-tsi, the fireplace; a-dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 534 THE OSAGE TRIBE. [BTH, ANN. 39 iW Ee Tsi-ho-ko", the smoke vent at the roof; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) 12. Ho®-ba, into the days; ge, the; dsi, there; a-tsi-e tho, I have come. (Repeated three times.) Wa-X0-BE GA-XI Wa-THON, The sacred hawk awaken by striking song. Sone 1. (Free translation, p. 90; Osage version, p. 393.) Only one word in each of the six stanzas of this song can be trans- lated. These six words are as follows: (1) ¢i, feet; (2) hi, legs; (3) zhu, body; (4) a, arms; (5) pa, head; (6) i, mouth. All the other words, having long become obsolete, are not translatable. Ku-rut-to’ Wa-rTHo.s Reversing song. Sone 2. (Free translation, p. 91; Osage version, p. 393.) Only one word of this song is translatable; that is, ki-thi-to", to turn over so as to reverse the position of the object. All the other words are either purposely corrupted or have lost their meaning from long disuse. Sone 3. (Free translation, p. 94; Osage version, p. 394.) Only the first word at the beginning of each line is translatable; the other words which compose the four lines of the five stanzas are either purposely corrupted or have lost their meaning because of disuse. First stanza, thi-to", to touch; second stanza, thu-shke, to untie; third stanza, gtha-tha, to loosen; fourth stanza, ga-wa, to open wide; fifth stanza, tsi-the, to pass forth as in birth. Sone 4. (Free translation, p. 95; Osage version, p. 395.) Le Thi-to", to touch; mo?-ki sho ho, archaic words; tsi-the, to pass as in birth; ta ko™ tha, archaic words. (Lines 1, 2, 5, and 6.) Kia ha, downward; wa ha, vocables; tsi-the, to pass as in birth; ta ko" tha, archaic words. (Lines 3 and 4 in all the stanzas.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 535 2. ’ Thu-shke, to untie; mo" ki sho ho, archaic words; tsi-the, to pass as in birth; ta ko tha, archaic words. 3. Gtha-tha, to loosen; mo®-ki sho ho, archaic words; tsi-the, to pass as in birth; ta ko" tha, archaic words. 4, Ga-wa, to open wide; mo” ki sho ho, archaic words; tsi-the, to pass as in birth; ta ko" tha, archaic words. Day Tsi-the, to pass as in birth; mo® ki sho ho, archaic words; tsi-the, to pass as in birth; ta ko" tha, archaic words. Sona 5. (Free translation, p- 97; Osage version, p- 396.) Ni-ka, man; e-tho, thou; sho", complete, perfect; ni da, thou art; Ha-we, a word of greeting. (Lines 1, 2, and 3.) Ni-ka, man; wa ha, vocables; ko"-ha, near to us; tha tsi i" da, thou hast come; Ha-we. Ni-ka, man; e, a; tho wi hi" da, is here present. Ki-no", insignia; tho-to™ tha, straight, correct; tho-to™ a, correct. (Lines 6 and 7.) Ki-no?, insignia; tho wi hit da, is here present; da, vocable. Sone 6. (Free translation, p. 99; Osage version, p. 396.) Tsi-go, grandfather; tsi, has come; he koi, archaic words; tha-no®-te, you dance. (Lines 1, 2, 3, 5, and 6 in all the stanzas.) Ba-xo", waving or undulating line; tse, the; he ko i, archaic words; tha-no®-te, you dance. (Line 4 in the first and third stanzas.) Tho-to", straight line; tse, the; he ko i, archaic words; tha-no®-te, you dance. (Line 4 in the second and fourth stanzas.) Sone 7. (Free translation, p. 102; Osage version, p. 397.) ils Tsi-go, grandfather; tha, abbreviation of tha-tsi e, you have come; tsi-go, grandfather; tha-tsi e, you have come. (Lines 1, 5, and 7 in all the six stanzas.) Ta-ko i" da, mysterious it is; ha-we, ha-we, greetings; he, vocable. (Lines 2, 4, 6, and 8 in all the stanzas.) 536 THE OSAGE TRIBE. [ETH. ANN, 39 (i no", your feet; tha, abbreviation of tha-tsi e, you have come; ¢i no", your feet; tha-tsi e, you have come. (Line 3 in the first stanza.) Ds Hi no", your legs; tha, abbreviation of tha-tsi e, you have come; hi no", your legs; tha-tsi e, you have come. (Line 3 in second stanza.) oe Zhu no®, your body; tha, abbreviation of tha-tsi e, you have come; zhu no", your body; tha-tsi e, you have come. (Line 3 in third stanza.) 4. A no", arms; tha, abbreviation of tha-tsi e, you have come; a no®, your arms; tha-tsi e, you have come. (Line 3 in fourth stanza.) i Pa no", your head; tha, abbreviation of tha-tsi e, you have come; pa no", your head; tha-tsi e, you have come. (Line 3 in fifth stanza.) 6. I no", your mouth; tha, abbreviation of tha-tsi e, you have come; I no", your mouth; tha-tsi e, you have come. (Line 3 in sixth stanza.) Sone 8. (Free translation, p. 103; Osage version, p. 398.) 1. . Tsi-go, grandfather; tha-tsi e, you have come; sho" ni da, perfect thou art; we, vocable. (Lines 1,2, 4,5, and 6 in all the six stanzas.) Ci no", your feet; tha-tsi e, you have come; sho" ni da, perfect thou art; we, vocable. (Line 3 in the first stanza.) 2 Hi no", your legs; tha-tsi e, you have come; sho" ni da, perfect thou art; we, vocable. (Line 3 in the second stanza.) 3. Zhu no", your body; tha-tsie, you have come; sho" ni da, perfect thou art; we, vocable. (Line 3 in the third stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 5387 4. A no", arms; tha-tsi e, you have come; sho" ni da, perfect thou art; we, vocable. (Line 3 in the fourth stanza.) 5. Pa no", your head; tha-tsi e, you have come; sho" ni da, perfect thou art; we, vocable. (Line 3 in the fifth stanza.) 6. Tno®, your mouth; tha-tsi e, you have come; sho" ni da, perfect thou art; we, vocable. (Line 3 in the sixth stanza.) Wa-No®-xE Wa-THO™ Spirit songs. Sone 1. (Free translation, p. 104; Osage version, p. 399.) 1. Wa-no"-xe, spirits; i a-do", coming; a-no®-k’o", I hear; mi™-kshe no®, asl sit. (Lines 1, 2, 4, 5, and 6 in all the four stanzas.) Wa-no"-xe, spirits; tsi-ho-ko", smoke vent; dsi, to the; 1 a-do", com- ing; a-no"-k’o", I hear; mi®-kshe no", as I sit. (Line 3 in the first stanza.) ) Wa-no"-xe, spirits; tsi-da-ce, back of the house; dsi, to the; i a-do", coming; a-no®-k’o", I hear; mi®-kshe no®, as I sit. (Line 3 in the second stanza.) a Wa-no"-xe, spirits; tsiu-ho"-ge, ends of the house; dsi, to the; i a-do®, coming; a-no?-k’o", I hear; mi™-kshe, asI sit. (Line 3 in the third stanza.) 4. Wa-no"-xe, spirits; tsi-hiu-gthe, frame of the house, within; dsi, to the; 1 a-do", coming; a-no®-k’o", I hear; mi®-kshe, as I sit. (Line 3 in the fourth stanza.) Sone 2. (Free translation, p. 105; Osage version, p. 400.) Wa-no"-xe, spirits; dsi, where they dwell; bthe, I go; ta, ready; to™ he, I stand; the, vocable. (Lines 1, 3, and 5.) B, vocable; Wi-tsi-go, to my grandfathers; bthe, I go; ta, ready; to® he, I stand; the, vocable. (Lines 2, 4, and 6.) 5388 THE OSAGE TRIBE, [BTH. ANN. 39 Sone 3. (Free translation, p. 106; Osage version, p. 400.) il Wa-no"-xe, to the spirit land; a-tha, gone; bi the, they have; the, vocable. (Lines 1, 4, and 6 in the first stanza.) U-zho*-ge, a trail, path; a-tha, gone, having made; bi the, they have; the, vocable. (Line 2 in the first stanza.) U-zho-ge, a trail, path; u-wa-pa, I travel upon; thi® he, as I move, even now. (Lines 3, 5, and 7 in the first stanza.) 2: Wa-no"-xe, to the spirit land; a-tha, gone; bi the, they have; the, vocable. (Lines 1 and 6 in the second stanza.) U-zho*-ge, a trail, path; a-tha, gone, having made; bi the, they have; the, voeable. (Line 2 in the second stanza.) U-zho-ge, trail, path; u-wa-pa, I travel upon; thi" he, as I move, even now. (Lines 3, 5, and 7 in the second stanza.) Wi-tsi-go, my grandfathers; a-tha, following them; bi the, where they have gone. (Line 4 in the second stanza.) No®’-zH1*-zHo™ Wa-THOY. The rite of vigil. Sone 1. (Free translation, p. 108; Osage version, p. 400.) il Ha-zho", to sleep; a ki-the, I cause myself to. 9 Ho®-bthe, to dream; a ki-the, I cause myself to. 3. Ho®-bthe, ye dreams; gi-the, come ye hither. 4, Ho*-bthe, ye dreams; go*-ce, tell me of the future. 5. Tsi, house; u-da-ko", lignted by fire within; no™-be, my hands; o"-xo-dse tha, are browned. LAFLESCHB] . RITE OF VIGIL——LITERAL TRANSLATION. 539 6. Tsi, house; u-da-ko", lighted by fire within; i®-dse, my face; o*-¢a-be tha, is blackened. ee Tsi, house; u-da-ko", lighted by fire within; ga-mo", downy feathers (upon the heads of the assembled No®-ho®-zhi"-ga) ; a-to"-be tha, I see. Sona 2. (Free translation, p. 110; Osage version, p. 402.) 1. No™-be, my hands; 0®-xo-dse, the browning of; u-wa-ni-ke no", an act which I make to be a part of my being; ta-ko i" da, is sacred. (Lines 1, 2, and 5 in the first stanza.) E tho, it is the act; wa-da-da, of supplication; e tho wa-na, it is indeed. (Lines 3 and 4 in all the five stanzas.) 2. No®-be, my hands; o®-ga-be, the blackening of; u-wa-ni-ke no", an act which I make to be a part of my being; ta-ko i" da, is sacred. (Lines 1, 2, and 5 in the second stanza.) 3. I"-dse, my face; o®-xo dse, the browning of; u-wa-ni-ke no", an act which I make to be a part of my being; ta-ko i® da ha, is sacred. (Lines 1, 2, and 5 in the third stanza.) 4. I*-dse, my face; o®-ca-be, the blackening of; u-wa-ni-ke no", an act which I make to be a part of my being; ta-ko 1" da ha, is sacred. (Lines 1, 2, and 5 in the fourth stanza.) 3. T»-dse, my face; o®-ho"-ba, brightened by the light of day; u-wa-ni-ke no", an act which I make to be a part of my being; ta-ko in da ha, is sacred. (Lines 1, 2, and 5 in the fifth stanza.) 540 THE OSAGE TRIBE. + [BTH. ANN. 39 Wa-pa Wa-rHo™, Prayer songs. Sone 1. (Free translation, p. 111; Osage version, p. 408.) te Wa-da, my prayer; da, vocable; wa-da, my prayer; da, vocable; e-tha, this is. Wa-da, my prayer; da, vocable; e-tha, this is; wa-da, my prayer; da, vocable. (Lines 2 and 3 of the song.) Wa-da, my prayer; da, vocable; e-tha, this is. Sone 2. (Free translation, p. 112; Osage version, p. 403.) il Bthe hit da, I am going; ha da, vocables; bthe hit da, I am going; da, vocable. (Lines 1, 2, and 3 of the song.) Sone 3. (Free translation, p. 113; Osage version, p. 403.) iL, Tsi-go, grandfather; k’o", to perform a great act; bthe him da, I am going; da, vocable. (Lines 1, 2, 3, 5, 7, and 8 of the song.) Ko", to perform a great act; bthe hit da, I am going; da, vocable. (Lines 4 and 6 of the song.) Sone 4. (Free translation, p. 114; Osage version, p. 403.) le Btho, all; a-gi-¢to i" da, I have assembled; ha, vocable; btho, all; a-gi-cto i" da, I have assembled; da, vocable. (Lines 1 and 2.) Btho i hi" da, all that there is; da, vocable; btho 1 hi" da, all that there is; da, vocable. (Line 3.) Tsi-go, grandfather; k’o", to perform a great act; bthe him da, I am going; da, vocable; btho, all; a-gi-¢to i" da, I have assembled; ha, vocable. (Line 4.) Btho, all; a-gi-cto it da, I have assembled; ha da, vocables; btho i hit da, all that there is. (Line 5.) LA FLESCH] RITE OF VIGIL—-LITERAL TRANSLATION, 541 10. 12. 13. 14. 15. 16. 18. 19. Pr-xr TuHu-¢E W1’-GI-2. Rattle take up ritual. (Free translation, p. 115; Osage version, p. 403.) . Da-do", what; pe-xe, rattle; gi-the, make to be their; mo®-thi®, as they travel the path of life; ta, shall; ba, they; do*, inter- rogative particle; a, they said. . Pa, head; no" e-de, a; pe-xe, rattle; gi-tha, they make to be their; bi, they; a, they said. Pa, head; no" e-de, a; e-cka, in truth; e-wa-ka, mean; ba, they; zhi, not; a, they said. T*-gtho®-ga, puma; do-ga, male; kshe, that lies outstretched; a, they said. 11, 17. Wa-pa, head; i-ta, his; thi-kshe, that sitteth; a, they said. . Ga, that; pe-xe, rattle; gi-tha, make to be their; bi, they; a, they said. . Pe-xe, rattle; gi-the, make to be their; mo*-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. . Mi, sun; hi-e, setting; ge, of; ta, in the direction of. 25, 36, 44, 52, 60. . We-thi-hi-dse, use against the enemy ceremonially; gi-wa-ts’e-ga, easy for themselves; ki-the, cause to be; mo-thi", as they travel the path of life; ta, shall; bi a, they; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 42, 50, 58, 66. Da-do", what; pe-xe ¢u, rattle seeds; the, use; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. Hi-k’e, teeth; i-sdu-ge, of the right jaw; kshe, that lies; a, they said. Ga, those; pe-xe ¢u, rattle seeds; the, use; mo"-thi", as they travel the path of life; bi, they; a, they said. Pe-xe ¢u, rattle seeds; the, use; mo®-thi", as they travel the path of life; bi, they; do", when; a, they said. Pe-xe, rattle; gi-ca-thu, clear in sound; ki-the, cause to be; mo®- ‘thi, as they travel the path of life; ta, shall; bi a, they; wi- ¢o"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. Da-do", what; pe-xe i-ba, rattle handle; the, use; mo"-thi", as they travel the path of life; ta, shall; ba, they; do", interroga- tive particle; a, they said. A-xi-be, lower arm, foreleg; i-sdu-ge, the right; kshe, that lies; a, they said. Ga, that; pe-xe i-ba, rattle handle; the, use; mo®-thi", as they travel the path of life; bi, they; a, they said. 542 THE OSAGE TRIBE. [BTH. ANN. 39 20. Pe-xe i-ba, rattle handle; the, use; mo®-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 21. Pe-xe i-ba, rattle handle; i-ts’a, causes of death; thi"-ge, having none; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta, shall; bia, they; wi-co"-ga, my younger broth- ers; e-ki-a, said to one another; bi, they; a, they said. 22. Ga-mo?-dse, the dust within the rattle; ga, this; thit-kshe, sit- ting; shki, and; a, they said. 23. K-shki do", that also; a, they said. 29. 24. Wa-thi"-e-cka, without a purpose; zhi i" da, it is not. 26. Wa-shi-shi to", possessions; bi, they, or of the enemy; e no® bi no", spoken of as; a, they said. 27. Sho", of every kind; xtsi, verily; pa-xe it da, I have made them to be. 28. Mo®-shi ta, at the upper part; u-thi-k’u-dse, where a hole is drilled; ga, this; tse, that stands; shki, also; a, they said. 30. Wa-thi"-e-cka, without a purpose; she-mo", I have acted, made; mo?-zhi i" da, I have not. 31. Wa-gthi-shka zhi"-ga, insects, living creatures. 32. Be, whoever; zhin-ga, little ones, offspring; i-ta i, theirs; shki do", they may be; a, they said. 33. U-ki-o"-the, throw themselves into, as into a snare; 0"-ga-xe, we make them to; 0®-mo®-thi®, as we travel the path of life; ta, shall; bi a, we; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 34. He-dsi, at that time and place; xtsi, verily; a, they said; a bi da, it has been said; tsi, house; ga, in this. 35. Ga-¢u-the, sounded the rattle with a stroke; the-tha, toward a certain point; bi, they; do®, when; a, they said. 37. Shi"-to, youth; ho, voice; btho™-xe, broken; do", a; a, they said. _ 38. A-ga-ca-thu, upon him they sounded the rattle; the-tha, delivered the stroke; bi, they; a, they said. 46, 54, 62. 39. Wa-ga-ca-thu, the gct of sounding the rattle and delivering the stroke; mo®-thi", as they travel the path of life; bi, they; do”, when; shki, and; a, they said. 47, 55, 63. 40. Wa-ga-ca-thu, the act of sounding the rattle and delivering the stroke; gi-wa-ts’e-ga, easy for themselves; ki-the, cause to be; mo?-thi", as they travel the path of life; ta, shall; bi a, they; wi-co"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 48, 56, 64. 41. I-gthi-hi-dse, use against the enemy, ceremonially; mo?-thi", as Fes eel the path of life; bi, Soe do", when; shki, and: a, they said. 49, 57, 65. LA FLESCHB] RITE OF VIGIL—-LITERAL TRANSLATION. 543 43. I-tho®-bi-o", a second time; xtsi, verily; ga-¢a-thu, sounded the rattle and delivered the stroke; the-tha, toward a certain point; bi, they; do™, when; a, they said. 45. Shi-mi, maiden; ho, voice; btho"-xe, broken; do", a; a, they said. 53. Ni-ka, man; wa-k’o", military honors; o-tha-ha, to whom are attached; do", a; a, they said. 61. Wa-k’o, woman; wo", for the first time; we-da-the, gave birth to a child; do, a; a, they said. Sone 1. (Free translation, p. 118; Osage version, p. 405.) 1. K’o", to perform a great act; bthe it da, I go forth; he, vocable. (Lines 1, 2, 4, and 5 of the song.) K’o®, to perform a great act; bthe i" da, I go forth; ha we he, voca- bles. (Line 3 in the song.) Sone 2. (Free translation, p. 119; Osage version, p. 406.) 1h Da-do®, of the things; wi-ta, that are mine; e tho, behold; k’o® no®, the power to act; wi-ta, that is mine; do™ ha, is best of all: (Lines 1, 2, 3, 5, 6, and 7 in all the six stanzas.) (i, feet; wi-ta, mine; e tho, behold; k’o™ no", the power to act with them; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the first stanza.) 246 Hi, legs; wi-ta, mine; e tho, behold; k’o" no", the power to act with them; wi-ta, that is mine; do® ha, is best of all. (Line 4 in the second stanza.) BY Zhu, body; wi-ta, mine; e tho, behold; k’o" no", the power to act with it; wi-ta, that is mine; do® ha, is best of all. (Line 4 in the third stanza.) ‘ 4. A, arms; wi-ta, mine; e tho, behold; k’o" no®, the power to act with them; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the fourth stanza.) 5. Pa, head; wi-ta, mine; e tho, behold; k’o" no", the power to act with it; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the fifth stanza.) 544 THE OSAGE TRIBE. [ETH, ANN. 39 6. I, mouth; wi-ta, mine; e tho, behold; k’o" no", the power to act with it; wi-ta, that is mine; do" ha, is best of all. (Line 4 in the sixth stanza.) Mt Wa-rTHO. Sun songs. Sone 1. (Free translation, p. 120; Osage version, p. 407.) le Wa-dsi, whither; hi-tho™-be, shall he appear; he tha, vocables. (Lines 1, 2, 5, and 6 in all the stanzas.) The tho, here, at this place; hi-tho-be, he shall appear; he tha, vocables. (Line 3 in all the eight stanzas.) ; I-ba, pipe, unto the pipe; hi-tho®-be, he shall appear; he tha, voca- bles. (Line 4 in the first stanza.) D) Mo-hi", knife, unto the knife; hi-tho"-be, he shall appear; he tha, vocables. (Line 4 in the second stanza.) 3. We-tsi", war club, unto the war club; hi-tho®-be, he shall appear; he tha, vocables. (Line 4 in the third stanza.) 4. Mi®-dse, bow, unto the bow; hi-tho™-be, he shall appear; he tha, vocables. (Line 4 in the fourth stanza.) oO. Mo®*, arrow, unto the arrow; hi-tho"-be, he shall appear; he tha; vocables. (Line 4 in the fifth stanza.) 6. Do-ka, scalp, unto the scalp; hi-tho®-be, he shall appear; he tha, vocables. (Line 4 in the sixth stanza.) i Ga-mo", spoils; hi-tho"-be, he shall appear; he tha, vocables. (Line 4 in the seventh stanza.) 8. Ho*-ba, day, unto the day; hi-tho®-be, he shall appear; he tha, voca- bles. (Line 4 in the eighth stanza.) LA FLESCH] RITE OF VIGIL—LITERAL TRANSLATION. 545 Sone 2. (Free translation, p. 122; Osage version, p. 408. 1. Tsi-go, my grandfather; hi-tho"-be tha, appears. (Lines 1, 2, 4, and 6 in all the eight stanzas.) I-ba, a pipe; thi" a-do, holding in his hands; hi-tho*-be tha, he appears. (Lines 3, 5, and 7 in the first stanza.) 9) Mo?-hi", a knife; a-thit a-do®, holding in his hands; hi-tho®-be tha, he appears. (Lines 3, 5, and 7 in the second stanza.) 3. We-tsi®, a war club; a-thi" a-do", holding in his hands; hi-tho®-be tha, he appears. (Lines 3, 5, and 7 in the third stanza.) 4. Mi®-dse, a bow; a-thi® a-do", holding in his hands; hi-tho"-be tha, he appears. (Lines 3, 5, and 7 in the fourth stanza.) oO. Mo®, an arrow; a-thi® a-do", holding in his hands; hi-tho®-be tha, he appears. (Lines 3, 5, and 7 in the fifth stanza.) 6. Do-ka, a scalp; thi a-do", holding in his hands; hi-tho™-be tha, he appears. (Lines 3, 5, and 7 in the sixth stanza.) oa ‘ Ga-mo®, spoils; a-thi" a-do", holding in his hands; hi-tho®-be tha, he appears. (Lines 3, 5, and 7 in the seventh stanza.) 8. Ho®-ba, the day; thi" a-do", holding in his hands; hi-tho™-be tha, he appears. (Lines 3, 5, and 7 in the eighth stanza.) Sone 3. (Free translation, p. 123; Osage version, p. 409.) il Mi, sun; i-tho"-be, appears; do", when; ha-wa-tse, I to strike; a-to® he, I stand ready. (Lines 1, 2, 4, and 5 in both stanzas.) Ga xtsi to", in that very moment; wa-ki-tha, we fight the foe (repeat). (Lines 3 and 6 in the first stanza.) 3594°—25}—_35 546 THE OSAGE TRIBE. [BrH. ANN. 89 2. Ga xtsi to", in that very moment; tha-k’e-o"-tha, pity thou me (repeat). (Lines 3 and 6 in the second stanza.) SHo®’-Gk Wa-THO". Wolf songs. Sone 1. (Free translation, p. 125; Osage version, p. 410.) i Sho®-ge, wolf; hit to, gray; ho-ho, with noisy cries; a-tsia-tha be, passes by. (Lines 1, 3, and 5 in the first stanza.) Ho-ho, with noisy cries; a-tsia-tha, passes by (repeat). (Lines 2, 4, and 6 in the first stanza.) 2 a. Sho"-ge, wolf; hi" to, gray; ho-ho, that goes noisily by; a-thi" he nos, Tam he. (Lines 1, 3, and 5 in the second stanza.) Ho-ho, that goes noisily by; a-thit he no", I am he (repeat). (Lines 2, 4, and 6 in the second stanza.) Sona 2, (Free translation, p. 126; Osage version, p. 410.) ile Sho"-ge, wolf; wi-no", I alone; a-thi"-he no®, Iam he. (Lines 1, 3, and 7 in the first stanza.) : Mo*-zho", land, route to be taken; thu-we, to determine; a-thi®-he, Tam he. (Lines 2, 4, 6, and 8 in the first stanza.) Sho®-ge, wolf; hit to, the gray. (Line 5 in the first stanza.) Sone 38. (Free translation, p. 127; Osage version, p. 410.) ING Sho"-ge, wolf; wa-tha-pa, that feasts ravenously; a-thi"-he, I am he. (Lines 1, 3, 5, and 6 in the first stanza.) Sho?-ge, wolf; hit to, gray; wa-tha-pa, that feasts ravenously; a-thi® he, Tam he. (Lines 2, 4, and 7 in the first stanza.) Ka’-xge Wa-tTHO*. Crow songs. Sone 1. (Free translation, p. 128; Osage version, p. 411.) Ni-ka, men; tho®-ba, two; a, vocable; bthe a da wa he, we go forth. (Lines 1, 3, and 5 in the first stanza.) LA FLESCHE] RITE OF VIGIL—-LITERAL TRANSLATION. 547 Wa-tha-pa-pa, to feast voraciously; ha-dsi, there, to the battle field; bthe hi no, we go forth. (Lines 2, 4, and 6 in the first stanza.) Sone 2. (Free translation, p. 129; Osage version, p. 411.) IIE Ni-ka, men; tho®-ba, as two; bthe a-do™ he no", we are going. (Line 1 in the first stanza.) A he the, vocables; ni-ka, men; tho"-ba, as two; bthe a-do™ he no®, we are going. (Lines 2, 4, and 6 in the first stanza.) A he the, vocables; bthe a-do™ he no", we are going. (Line 3 in the first stanza.) A he the, vocables; wa-tha-pa-pa, to feast voraciously; bthe a-do® he no", we are going. (Lines 5 and 7 in the first stanza.) Ta Wa-THO®. Deer songs. Sone 1. (Free translation, p. 130; Osage version, p. 411.) IL Wi-tsi"-do no®, my elder brother; she-tho, there, at that place; to™ no", stands. (Lines 1, 2, 5, 6, and 9 in the first stanza.) (i, feet;-no®-no"-ge he, running; ¢i, feet; no® no" e, running. (Lines 3 and 7 in the first stanza.) (i, feet; no™-no®-ge he, running. (Lines 4 and § in the first stanza.) 2 a He, horns; no"-no"-ge he, running; he, horns; no™ no® e, running. (Lines 3 and 7 in the second stanza.) He, horns; no®-no"-ge he, running. (Lines 4 and 8 in the second stanza.) ° Sone 2. (Free translation, p. 131; Osage version, p. 412.) ile Tsi®-do, to my brother; he ¢ka gthe he, thou with white horns. (Lines 1, 2, 4, 5, 7, and 8 in the first stanza.) (i, feet; no®-no" e, running go thou; ¢i, feet; no®-no"-ge he, running go thou. (Lines 3 and 6 in the first stanza.) 2: He, horns; no®-no® e, running go thou; he, horns; no™-no®-ge he, running go thou. (Lines 3 and 6 in the second stanza.) 548 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 3. (Free translation, p, 133; Osage version, p. 412.) Wi-tsi"-do no®, my elder brother; ku-dse, shoots; to™ no", where he stands. (Lines 1, 2, 5, 6, and 9 in the first stanza.) O-e, he wounds the deer; no"-no"-ge he, it runs; o-e, he wounds the deer; no®-no® e, it runs. (Lines 3 and 7 in the first stanza.) O-e, he wounds the deer; no®-no"-ge he, it runs. (Lines 4 and 8 in the first stanza.) Sone 4. (Free translation, p. 134; Osage version, p. 412.) Most of the words of this song being fragmentary and discon- nected, as well as archaic, can not be literally translated. The meaning, however, was given by the narrator. Wa-pa-psE Wa-THO". Butchering song. Sone 5. (Free translation, p. 135; Osage version, p. 413.) i Ii-gi-o", in the mode set; ba, by them, the ancient men; ha, the skin; cu wa, I cut (repeat). (Lines 1 and 2 in all the four stanzas.) Zhe-ga, the leg, in the mode set; ba, by them; ha, the skin; ¢u wa, I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa, Tecut. (Lines 2 and 5 in the first stanza.) E-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa, I cut. (Line 3 in all the four stanzas.) 9 ae Mo"-ge, breast, in the mode set; ba, by them; ha, the skin; ¢u wa, I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa, T cut. (Lines 2 and 5 in the second stanza.) 3. A no®, the fore leg, in the mode set; ba, by them; ha, the skin; ¢u wa, I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa, Tecut. (Lines 2 and 5 in the third stanza.) 4. Pa no", head, in the mode set; ba, by them; ha, the skin; ¢u wa, I cut; e-gi-o", in the mode set; ba, by them; ha, the skin; ¢u wa, Teut. (Lines 2 and 5 in the fourth stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 549 Wa-K’t% Wa-tTHOY. Carrying song. Sone 6. (Free translation, p. 136; Osage version, p. 413.) Ihe Ta-xtsi e, thou deer; ta-xtsi e, thou deer; wa-dsu-ta zhi"-ga, O little animal. (Line 1 in all of the nine stanzas.) I-wi-the, I found thee? tho®-dse, when; ta-xtsie, thou deer; ta-xtsi e, thou deer. (Lines 2 and 5 in all of the nine stanzas.) Ta-xtsi e, thou deer; wa-dsu-ta zhi"-ga, O little animal. (Line 3 in all of the nine stanzas.) Pi-ci ca-be hi, black oak tree; dsi, close to a; to", standing. (Line 4 in the first stanza.) 9 ae Zhu-dse hi, red oak tree; dsi, close to a; to", standing. (Line 4 in the second stanza.) 3. Zho", trees; u-c¢a-ki-ba, close together; he-dsi, there, between them; to", standing. (Line 4 in the third stanza.) 4. Pi-ci sha-be hi, dark acorn tree; dsi, close to a; to", standing. (Line 4 in the fourth stanza.) 5. Pi-ci xo-dse hi, gray acorn tree; dsi, close toa; to", standing. (Line 4 in the fifth stanza.) 6. Ba-xpe hi, stunted oaks; dsi, amidst; to", standing. (Line 4 in the sixth stanza.) Ue Xa-dse, grasses; ba-tse, bunches; he-dsi, amidst; to™, standing. (Line 4 in the seventh stanza.) : 8. Wa-tsi-shka. brook; zhi"-ga, little; dsi, close to a; to", standing. (Line 4 in the eighth stanza.) 9. Pa-he, hill; pa-¢i, the summit of; he-dsi, at the; to®, standing. (Line 4 in the ninth stanza.) 550 THE OSAGE TRIBE, [wrH. ANN. 39 Wa-1 Xa-GE Wa-THO", Placing upon crying songs. A-HON-BTHA BI WI’-GI-E. Things to be dreamed about _ ritual. (Free translation, p. 139; Osage version, p. 415.) 1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi? da, it has been said; tsi, house; ga, in this. 49. 2. Ka-ge, younger brother; wa-ha-ge, the last born; do", a; a, they said. 3. Wa-ki-gthi-gtho", to contemplate, meditate; tsi-the, he began; to®, he stood; a, they said. 5. 4. Mo®-zho", earth, season; u-to"-ga, when great in its fruitfulness; xtsi, verily; thit-kshe, sat; dsi, at a time; a, they said. 6. U-pa-ce, in the evening of the day; tho® dsi, then and there; a, they said. 16, 29, 42, 56. 7. Tsi-xi*-dse, the space at either end of the house; dsi, there; xtsi, verily; a, they said. 8. I-sdu-ge, toward the right; pa-gthe, head inclined; xtsi, verily; a, they said. 20, 33, 46, 110. 9. Ba-mo"-xe, bent low; hi the, fallen; kshe, he lay; a, they said. F134. AR Mlle 10. Wa-ko®-da, god of day; u-ga-go"-ho", struck the heavens with a pale light; do", at the time; a, they said. 23, 36. 11. Ho®-ga, sacred; wa-ga-xa, that which was made; bi, by the peo- ple; a, they said. 17, 24, 37, 51. 12. [*-dse-ha, upon the skin of his face; ga-xe, he placed it; to", as he stood; a, they said. 25, 88, 52. 13. Wa-ko"-da, god of day, the sun; ga-ho", rose to a point midway between the eastern horizon and the zenith; a-thi", brought it to, followed it to; hi, arrived there; to", stood; a, they said. 39. 14. Wa-ko"-da, god of day; tho-to", straight, to the zenith; a-thi*, following him to; hi, arriving there; thi", as he moved about; a, they said. 27, 40, 54. 15. Wa-ko"-da, god of day; a-po-ga, to a point between the zenith and the western horizon; a-thi", followed him; thi", as he moved about; a, they said. 28, 41, 55. 18. I*-shta-bthi, tears; a-ga-xto", shed upon it; thi", as he moved about; a, they said. 19. Tsi, village; u-ho™-ge, the borders of; dsi, there; a, they said. 102. 22. Wa-ko"-da, god; i"-shta, eyes; a-ga-cta, closing of the lids; ga-xe, made; kshe, as the young man lay; a, they said. 35, 48. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 551 26. 30. 31. 57. 58. 60. 61. Wa-ko®-da, god of day; ga-ho", risen to a point midway between the eastern horizon and the zenith; a-thi, brought to, fol- lowed to; hi, arrived there; thir, as he moved about; a, they said. Ni-hni, a spring; to"-ga, great, large; wi", a; e-dsi, there was; tse, standing; a, they said. The, here, in this spot; shki, also; wa-ko"-da-gi, god of mys- teries; e-dsi, within; a ba, they; tho" ta, possible; sho", even; e-the, he thought; to", as he stood; a, they said. 44, 59. 2. Gi-bi-shu-dse, rubbed away the sacred soil from his brow; tsi-the, he proceeded; to", as he stood; a, they said. 45. . E-hiu, elm tree; to"-ga, great, large; wi", a; e-dsi, there; do®, stood; a, they said. . Ho®-ba, day; i-ta-xe, beginning of; tho" dsi, at the; a, they said. . Wa-ko"-da, god of day; ga-ho", risen to a point between the eastern horizon and the zenith; a thi", brought to or followed to; kshe, as he lay; long continued action; a, they said. Ciu-ka, turkey; mo®-hi*-zhu, the breast of; e-go", a low hill resembling; wi", a; e-dsi, there; do, stood; a, they said. He-dsi, there; xtsi, close to; hi, arriving there; no*-zhi", paused; to", stood; a, they said. The, here; ga, in this spot; xtsi, verily; a-zho", I recline and sleep; ta, shall; e-ki-the, he thought; to, as he stood; a, they said. No®, lo; wa-xpa-thi®, poor in body and spirit; a-thit he no, I am as I move about from place to place; e-ki-the, he thought; to", as he stood; a, they said. 106. 2. Wa-no"-xe, spirits; dsi, there, to their land; bthe, I go; ta, shall; mit-kshe, I sit; sho", even as; e-ki-the, he thought; to", stood; a, they said. . Wi-zhi™-the, my elder brothers; a, they said. . O»-tho"-gi-tha, find me, my body; ba, they; tho™-ta, possible; zhi, not; sho", in any event; e-ki-the, he thought; thit-kshe, as he sat; a, they said. 5. Ni-ka-shi-ga, persons or men. 104, 112, 116, 120, 123. . U-shko®-bi, places frequented by them; ge, the; dsi, there; e-ta-ha, toward; a-gthe, I go home; tse, shall; e-ki-the, he thought; to", as he stood; a, they said. . Thu-e, at once; xtsi, verily; gi-thu-ce, took footsteps; the, and went forth; do", when; a, they said. 101. . Ga-xa, branch of a stream; zhi"-ga, a small. . Ce-gtha-gtha-the, brokenly wooded along its course; xtsi, verily; ge, the; dsi, there; a, they said. . E-dsi, there; kshi, having returned to; no"-zhi", paused; to®, he stood; a, they said. 103. 552 Tal 91. THE OSAGE TRIBE, [mTH. ANN, 39 Thiu-xe, willow tree; ts’a zhi, that dies not; to", the standing; no®, a; a, they said. 74. 2. E-dsi, there; xtsi, close to; kshi, having returned to; gthi", sitting position; thi"-kshe, he sat; a, they said. . L-ki-pa-no"-zhi"-zhi", clinging to its trunk; tsi-the, as he pro- ceeded to rise; to", he stood. . Ha, O; wi-tsi-go e, my grandfather; a, they said. . E-go", that I shall succeed; tho"-ta, possible; zhi a, it seems not; wi-tsi-go e, my grandfather; e-gi-a, said to him; to", as he stood; a, they said. Zhi-ga, O little one. O®-tho?-ki-pa-no®-zhi"-zhi", cling to me for support in their efforts to stand; mo®-thi", as they travel the path of life; ta i tse a, they shall; zhit-ga, the little ones; e-gi-a, said to him; bi a, they said. . Kot-thi-xthe-ga, the base of my trunk that sends forth roots; ga, this; thit-kshe, that sitteth; shki, also; a, they said. . Uno", sign of old age; a-gi-the, I have made it to be; a-thi" he a, in my life’s journey; zhi®-ga, little one. . Zhit-ga, the little ones; u-no", sign of old age; o"-tha, make of me; bi, they; do", when; shki, and; a, they said. 86, 94. . U-no®, old age; a bi, that which is spoken of as; i-the, live to see; ki-the, cause themselves to; mo"-thi", as they travel the path of life; taitse a, they shall. 95. . Xit-ha, bark; ba-c’it-tha, roughened with age; ga, these; kshe, that lie; a, they said. 4. I} shki do®, those also; a, they said. 5. U-no®, sign of old age; a-gi-the, I have made to be; mi®-kshe it da, | who sit here. . Xit-ha, skin; ba-¢’i"-tha, roughened with age; a bi, that which is spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. . Ga-xa, lower limbs; a-ki-gthe, branching out from the trunk; ga, this; tse, standing; a, they said. A-hiu-ha, arms; a-gi-the, I have made them to be; a-to™ he i* da, I who stand here. ). Zhir-ga, the little ones; a-hiu-ha, arms; o®-gi-the, make of me; mo?-thi", as they travel the path of life; bi, they; do™ when; shki, and; a, they said. A-hiu-ha, arms; a bi, that which is spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta bit da, they shall. 2. Ga-xa, limbs; shdo-zha, bent downward; ga ge, these; shki, also; a, they said. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 553 93. 96. 107. 108. 109. 113. 126. 127. 128. U-no®, sign of old age; a-gi-the, I have made to be; a-to™ he i? da, I who stand here. Zho-i-ta-xe, tree top; ¢ka, white with blossoms; ga, this; thi®-kshe, that sitteth; shki, also; a, they said. . U-no®, sign of old age; pa-xe i da, I have made to be. . Ni-ka, aged men. . Pa-hi", hairs; ga-dse, scant; ¢i e-go", yellowish with age; ¢ no® bi no", spoken of as; a, they said. I ; J . Pa-hi", hairs; ¢a-dse, scant; ¢i e-go", yellowish with age: a bi . ) 7 fo) . Do ? spoken of as; i-the, live to see; ki-the, cause themselves to; mo*-thi", as they travel the path of life; ta bi" da, they shall. . [-tsi", war clubs; ki-pa-no"-no®-the, rising up and down in a ’ ret rf fo) tangled mass; xtsi, verily; wa-do*-be, he saw; to", as he stood; a, they said. Wi-tho"-cka, men who are of my age; ho", why; a, say; ba, they; Wa-ko"-da, god; tha-k’e-tha, holds them in favor; bi, they; a, say; ba, they; do", interrogative particle; e-ki-the, he thought; to", as he stood; a, they said. The, in this place; shki do", also; a, they said. Wa-ko"-da, god; e-dsi a ba, therein reside; tho" ta, possible; sho", in any event; e-the, he thought; to", as he stood; a, they said. Mor-i"-ka, earth; no®-ni-ni-tha, treading upon softly, stealthily; xtsi, verily; wa-no®-k’o", he heard; to®, as he stood; a, they said. . Pa, his head; thi-ho®, lifted; tsi-the, quickly; to®, as he stood; a, they said. 118. . Gi-ha-go", to him there appeared; a-zhi, nothing; xtsi, verily; thit-kshe, as he sat; a, they said. 119. . Mo®-hi", grass; ga-cu-cu-e, rustling as by approaching footsteps; xtsi, verily; wa-no®-k’o", he heard; to", as he stood; a, they said. 1. Ci-pa, foot; i-sdu-ge, the right; tse, the; a, they said. 2. Oi-pa, foot; i-ga-sho"-ha, touched with some force. . Ni-ka, man; wi", a; wa-xpa-thi", poor in body and mind; thi, moying about; a, they said. . Thi-e, you; ni-kshe, who sit here; a hi*, interrogative particles; ka-ge, my younger brother; e-gi-a, said to him; bi a, they said. Ho-we, yes; wi-tsi-go e, O my grandfather; e, to say; tsi-the, he hastened; a, they said. Wi-e, it is 1; mi™-kshe 0, | who sit here; wi-tsi-go e, O my grand- father; e, to say; tsi-the, he hastened; a, they said. Ha, O; ka-ge, my younger brother; a, they said. 146, 153, 167. 554 129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 139. 140. 147. 150. THE OSAGE TRIBE, [BTH. ANN. 39 Mot-zho", the earth; sho® e-go", in every part, the whole; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon with a longing desire to possess; ka-ge, my younger brother; e, to say; tsi-the, he hastened to say; a, they said. Hot-do™-ba thit ha, look upon me; e, to say; tsi-the, he has- tened; a, they said. ‘Ha, O; wi-tsi-go e, my grandfather; a, they said. Wi-to®-be a, | look upon you; wi-tsi-go e, my grandfather; e, to say; tsi-the, he hastened; a, they said. 142, 149. U-ca-ka, defects, in the uniformity of color, referring to the dawn; thit-ge, having none; tha to" she, youstand; wi-to®-be, I look upon you; wi-tsi-go e, my grandfather; e-gi-a, said to him; bia, they said. U-ca-ka, defects in the uniformity of color; thir-ge, the state of having none; e-to", even to the; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon with longing desire; ka-ge, my younger brother; e-gi-a, said to him; bi a, they said. Shi, again; o"-do"-ba thi" ha, look upon me; e, to say; tsi-the, he hastened; a, they said. 141, 148, 155, 159. No®-ni-o®-ba, pipe; zhi®-ga, little. Pe-tho"-ba, seven; a-ni, having in your hands; tha to" she, as you stand; wi-to™-be a, I look upon you; wi-tsi-go e, my grandfather; e-gi-a, said to him; bi a, they said. I-thi-shno®, odd one in number; kshe, the; a, they said. Wa-do-ka, scalps of men; 1-thi-sh’e-do", profusely adorned with; xtsi, verily; a-ni, having in your hands; tha to™ she, as you stand; wi-to"-be a, I look upon you; wi-tsi-go e, my grand- father; e, to say; tsi-the, he hastened; a, they said. No®-ni-o"-ba, pipes; ge, the; e-to", even upon the; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you steadily fix upon with long- ing desire; ka-ge, my younger brother; e-gi-a, said to him; bi a, they said. . Wa-ba-xtse, things tied together, shrine; zhi"-ga, little; wit, a; a, they said. . U-do®-be, to look upon; tha-gthi", good, pleasing; xtsi, verily; wi", a; a, they said. 5. Thu-¢i, the pit of the arm; u-tha-k’o"-he, holding therein; tha to" she, as you stand; wi-to™-be a, I look upon you; wi-tsi- go e, my grandfather; e, to say; tsi-the, he hastened; a, they said. Wa-ba-xtse, shrines; zhi"-ga, little; ge, the; e-to", even upon the; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you steadily fix upon with longing desire; e-gi-a, said to him; bi a, they said. Wa-k’o®-¢ci, animal; ha, skins. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 555 151. 152. 154. 156. 157. 158. 161. 162. 164. 165. 166. 168. 169. 171. U-ci-gthe, beneath your feet; tse, the; a, they said. No*-pu-gthe, soft to the tread; tha-to" she, as you stand; wi- to"-be a, I look upon you; wi-tsi-go e, my grandfather; e, to say; tsi-the, he hastened; a, they said. Wa-k’o"-¢i, animal; ha, skins; ge, the; e-to", even upon the; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon with longing desire; ka-ge, my younger brother; e-gi-a, said to him; bi a, they said. Ni-ka, man; ts’a-ge, aged; a, they said. 160, 163. I»-dse, face; wa-thi-ge-ge-be, roughened and wrinkled with age; wi-to"-be a, I look upon you; wi-tsi-go e, my grandfather; a, they said. Ni-ka, man; ts’a-ge, aged; ge, the; e-to", even upon the; xtsi, verily; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon with longing desire; ka-ge, my younger brother; a, they said. (ka, white; ga-mo", downy feathers; a, they said. Ta-xpi, crown of the head; ge, the; u-thi-ho"-ho", fluttering upon; e-go", as though; wi-to"-be a, I look upon you; wi-tsi- go e, my grandfather; e-gi-a, said to him; bi a, they said. No®-ni-o"-ba, pipe; i tse, the mouth; u-gtha-gtha, put into fre- quently; e-go", as though; wi-to™-be a, I look upon you; wi-tsi-go e, my grandfather; e-gi-a, said to him; bi a, they said. Ho*-ba, days; u-¢a-ki-ba, the divisions of; do-ba, the four. U-tha-ni-ka-shi-ga, dwelling therein as though in your personal abode; tha to” she, standing there; wi-to"-be a, I look upon you; wi-tsi-go e, my grandfather; e-gi-a, said to him; bi a, they said. 170. Ho®-ba, days; u-¢a-ki-ba, divisions of; ge, the; e-to", even upon the; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon with longing desire; ka-ge, my younger brother; e-gi-a, said to him; bi a, they said. Ho®-ba, days; tha-gthi", beautiful and peaceful; xtsi, verily; a, they said. Ho*-ba, days; tha-gthi", beautiful and peaceful; xtsi, verily; u-hi, to enter; tha-ki-the, cause yourself to; te, that you may; wa-zhi", mind; a-tha-gthe a, you have steadfastly fixed upon with longing desire; ka-ge, my younger brother; e, to say; tsi-the, he hastened; a, they said. 556 THE OSAGE TRIBE, [BTH, ANN. 39 Sone 1. (Free translation, p. 145; Osage version, p. 419.) 1. The, this; wi-ta ha, is mine; the, this; wi-ta, mine. (Line 1 in the single stanza of the song.) Wa-tse-xi e tha, a task most difficult to perform; tho wi ni da, I give to you. (Lines 2, 4, and 6 of the song.) E he, vocables; the, this; wi-ta ha, is mine; the, this; wi-ta, mine. (Lines 3 and 5 in the song.) Sone 2. (Free translation, p. 146; Osage version, p. 420.) 1 Ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither; ni-ka xo-be, men of mystery. (Line 1 in all the eight stanzas.) Ko-wi tha ha, come ye hither; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Lines 2 and 5 in all the eight stanzas.) I-ba, the pipe; a-thi" a-do", bringing. (Line 3 in the first stanza.) I-ba, the pipe; a-thi" a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the first stanza.) Py Mo®-hit, the knife; a-thit a-do", bringmg. (Line 3 in the second stanza.) Mo"-hi", the knife; a-thi" a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the second stanza.) We-tsi", war club; a-thi® a-do", bringing. (Line 3 in the third stanza.) We-tsi®, war club; a-thi® a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the third stanza.) 4. Mi®-dse, the bow; a-thi" a-do", bringing. (Line 3 in the fourth stanza.) Mi®-dse, the bow; a-thi® a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the fourth stanza.) Ds Mo®, the arrow; a-thi" a-do", bringing. (Line 3 in the afth stanza.) Mo®, the arrow; a-thi® a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the fifth stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 557 6. Do-ka, scalps; a-thi® a-do", bringing. (Line 3 in the sixth stanza.) Do-ka, scalps; a-thi" a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the sixth stanza.) Us Ga-mo®, spoils; a-thi" a-do", bringing. (Line 3 in the seventh stanza.) Ga-mo®, spoils; a-thi" a-do", bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the seventh stanza.) 8. Ho®-ba, the day; a-thi" a-do", bringing. (Line 3 in the eighth stanza.) Ho*-ba, the day; a-thi® a-do®, bringing; ni-ka xo-be, men of mystery; ko-wi-tha ha, come ye hither. (Line 4 in the eighth stanza.) Sone 3. (Osage version, p. 421.) The first stanza of this song is made up entirely of vocables that are imitations of the ery of the chosen Do-do®-ho"-ga as he appeals to Wa-ko®-da during his vigil. In the second stanza appears three times the word Tsi-go, grandfather, uttered with vocables that imitate the cry. The term Tsi-go is addressed to the god of mystery. Wa-tHu’-¢E W1’-GI-k. The seizing ritual. By Wa-xTHI’-zHI. (Free translation, p. 148; Osage version, p. 421.) 1. He-dsi, at that time and place; xtsi, verily; a, they said; a bi® da, it has been said; tsi, house; ga, in this. 29, 44, 49, 56, 61, 64, 69, 74. Wa-ca-be, black bear; u-ca-ka, blemish, in color; thi®-ge, that has none; kshe, that lies outstretched; no, the; a, they said. 3. Wa-ki-gthi-etho", to meditate, serious contemplation; tsi-the, pro- ceeded to; to", as he stood; a, they said. 5. 4. Ta, deer; ki-thi-xa bi, in the month when they rut; u-zhin-ga was still young; xtsi, verily; thit-kshe, sitting; dsi, at that time; a, they said. 6. Ni-dse, haunches; ki i-no?-the, to put down to rest; ta do”, that he might; a, they said. 41, 51. . O-k’o" wa-no®-tha zhi, bewildered; xtsi, verily; to", he stood; a, they said. E-ki-pa, to the same place; a-gthi, returning; no®-zhi®-zhi" the, repeatedly; to", he stood; a, they said. No ~I 192) 558 THE OSAGE TRIBE. [MTH. ANN, 39 9. Thu-e, at last; xtsi, verily; ¢i-thu-ce, took footsteps; the do", and went forth; a, they said. 13, 20, 26, 32, 37. 10. A-ba-do, a hill; a-ga-ha, upon the top of; dsi, there; xtsi, verily; a, they said. 11. E-dsi, there; xtsi, at that very spot; hi, having arrived there; no®-zhi", paused; to", and stood; a, they said. 23, 42. 12. Ha shki, in every direction; pa-gthe, turned his head; no®-zhir- zhi" the, standing repeatedly; to", he stood; a, they said. 14. A-ba-do, a hill; a-tha-k’a-be, on the sloping side; dsi, there; xtsi, verily; a, they said. 21. 15. Xa-dse, grass; ba-tse, a patch of, bunch; thit-kshe, the sitting; no", the; a, they said. 16. He-dsi, there; xtsi, at that very spot; hi, having arrived there; no®-zhi", paused; to", stood; a, they said. 17. Xa-dse, grass; ba-tse, the patch of; a, they said. 18. Thi-thi-cki, gathered compactly together; gthi no"-the, and placed close to where he; to", stood; a, they said. 30. 19. Ni-dse, his haunches; ki i-no®-the, he placed down; zhi, not; to®, as he stood; a, they said. 25, 31, 36, 43. 22. Pa-xpe, a bush of stunted oaks; thiv-kshe, the sitting; no", the; a, they said. 24. Thi-thi-cki, gathered compactly together; gthi no®-the, and placed close to where he; thit-kshe, he sat; a, they said. 27. Ga-xa, branch, brook; ¢e-gtha-gtha the, brokenly timbered along its course; xtsi, verily; ge, the; dsi, there; a, they said. 33. 28. Zho"® sha-be the hi, redbud trees; ba-tse, bush; thi™-kshe, the sitting; no", the; a, they said. 34. Ha-ci hi, grapevine; ko", the roots of; thit-kshe, the sitting; no", the; a, they said. 35. Thi-be-bthi®, in a twisted pile; gthi no®-the, placed down close to where; to", he stood; a, they said. 38. Ba-co", cedar tree; zhi®-ga, a little; do", a; a, they said. 45. 39. A-tha-k’a-be, sloping side of a hill; dsi, there; a, they said. 40. I’, stones; u-¢a-ki-ba, between; do", such a place; a, they said. 46. He-dsi, there; xtsi, very close to it; hi, having arrived there; gthi", paused; thi"-kshe, and sat; a, they said. 55. 47. I", stones; zhi"-ga, small; do-ba, some. 48. Thi-ta-the, rolled together; gthi no"-the, placed in a pile; to", where he stood; a, they said. 50. Thi-co"-tha, turned them over about himself; tsi-the, he pro- ceeded to; to", as he stood; a, they said. 52. I’, stone; zhi®-ga, small; wi", a; a, they said. 53. Ta-xpi, crown of his head; a-gtho", he placed upon; xtsi, verily; hi gthi", he sat; thi"-kshe, sitting; a, they said. LA FLESCHE] RITE OF VIGIL——-LITERAL TRANSLATION, 559 54, 57. 83. 84. Mi, moons, months; pe-tho®-ba, seven; gthi", to sit; ta do", that he may; a, they said. Ho®-ba, days; u-ca-ki-ba, divisions of; wi", a; o-pshi, I have come to; sho", even as I sat; e-ki-the, he thought; thi®-kshe, as he sat; a, they said. 60, 63. . Wa-gthu-shka, bugs, insects; zhi®-ga, small. . Ho-to®, calling; wa-no®-k’o", he heard; thi®-kshe, as he sat; a, they said. . Wa-zhi"-ga, birds; ho-to", calling; wa-no"-k’o", he heard; thi®- kshe, as he sat; a, they said. 5. Wa-ko"-da, god; tse-ga, early; xtsi, verily; e-tho™-be, appears; hi no® bi, comes habitually; a, they said. . Tsi-zhe-be, to the door of his house; u-hi-gthi", he came to and sat; thi"-kshe, sitting; a, they said. . No®-be, his hands; mi, at sight of the sun; ba-mo"-da-da, with joy he rubbed; xtsi, verily; thin-kshe, as he sat; a, they said. . Mi, the sun; sha-ge, his hands; gi-ba-ha, exhibited to him, lifted to him in gladness; xtsi, verily; thi"-kshe, as he sat; a, they said. . Ha, O; wi-tsi-go e, my grandfather, he said; a, they said. . Zhu-i-ga, my flesh; a-tha-xi", has shrunken; xtsi, verily; a-zho®, I slept; mi"-kshe, as I sat; sho", even as I; e-ki-the, he thought; thir-kshe, as he sat; a, they said. . Ha, O; ni-ka-shi-ga, thou person. . U-no® tha bi, that which is the means of reaching old age; i-the, to see; tha-ki-the a-tha, you have caused yourself to; ni-ka- shi-ga, thou person; e-gi-a, said to him; bi a, they said. . Tsi-zhe-be, the door; i-sdu-ge, at the right side; dsi, there; a, they said. . U-ci-gthe, footprint; wit, a; hi-tse-the, he placed upon the ground; to", as he stood; a, they said. 85. . Ga tse, this; shki, also; a, they said. . Wa-thir-e-¢ka, without a purpose; she-mo", I have done; mo®- zhi 1" da, I have not. . Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; a, they said. 86. . Tsi-zhu, the Tsi-zhu great division; e-tho"-ba, they also. 87. . We-tha-wa, use it to count with; mo-thi", as they travel the path of life; ta i tsi da, they shall. 88. . We-tha-wa, use it to count with; mo®-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 89. Zho"-xa, tally sticks; gi-tsi-ca, run evenly, accurately; ki-the, for them; mo*-thi", as they travel the path of life; ta bi" da, they shall. 90. Tsi-zhe-be, the door; tha-ta, at the left side; dsi, there; a, they said. 560 THE OSAGE TRIBE. [BTH. ANN. 39 Il. . He-dsi, at that time and place; xtsi, verily; a, they said; a bit da, it has been said; tsi, house; ga,in this. 4, 10, 27, 35, 49, 67, 81. Wa-zha-zhe, the Wa-zha-zhe subdivision; u-dse-the, fireplaces; pe-tho"-ba, seven; ni-ka-shi-ga, people; tho-ka, they were. Xtha-xtha, timid, craven; thi-ge, none there were among them; xtsi, verily; ni-ka-shi-ga, a people; tho®-ka, they were. Wa-zha-zhe, of the Wa-zha-zhe subdivision; wi", there was one; a, they said. 5 Wa-dsu-ta, animal; pi-zhi, a mysterious; wi", a; a, they said. Zhu-i-ga the, of it made his body; xtsi, verily; ni-ka-shi-ga, a per- son; to", he stood; a, they said. 9. . Zha-be, beaver; do-ga, the male; to", that stands; a, they said. . Ni, river; ki-mo*-ho*, against its current; dsi, there; xtsi, verily; a, they said. . Ba-btha-btha-xe, rippling the surface as he pushed his way against it; zho", he lay; a, they said. . Ni, water; ba-btha-xe, ripples; ga, these; kshe, that lie before me; a, they said. . Wa-ko®-da, gods; o®-ki-tha-zha-ta bi, make way for me in forked lines; a-thit he i* da, as I push forth, in life’s pathway. Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of me; bi, they; do®, when; a, they said. . Wa-ko"-da, the gods; a-ki-tha-zha-ta, shall make way for them in forked lines; bi, they; ki-the, cause themselves to be; mo?- thi, as they travel the path of life; ta bit da, they shall. 7. Ni, river; thi-u-ba-he, the side of; tha-ta, the left; ga, this; kshe, that les; a, they said. . E, that; shki do®, also; a, they said. 23. . Thi-u-ba-he, side of my body; a-gi-the, I have made it to be; a-thi" he i" da, I, in the course of my life. . Zhir-ga, the little ones; thi-u-ba-he, side of their body; gi-the, make of it; mo®-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 21. Thi-u-ba-he, side of their bodies; i-ts’a, causes of death; thi®-ge, to have none; ki-the, cause themselves to; mo?-thi", as they travel the path of life; ta bm da, they shall. . Ni, river; u-¢a-gi, the strong current; ga, this; kshe, that lies; a, they said. Thi-u-thi-xthu-k’a, the hollow of my body; a-gi-the, I have made it to be; a-thi he i" da, in the course of my life. 5. Zhiv-ga, the little ones; thi-u-thi-xthu-k’a, the hollow of their bodies; gi-the, they make of it; mo"-thi", as they travel the path of life; bi, they; do®, when; shki, and; a, they said. “LA PLESCHE] RITE OF VIGIL——LITERAL TRANSLATION. 561 26. Thi-u-thi-xthu-k’a, in the hollow of their bodies; i-ts’a, causes of death; thit-ge, to have none; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta bit da, they shall. 28. Ni, river; u-ba-sho", bend; wi", a; a, they said. 36. 29. E-dsi, there; xtsi, very close to; hi, having arrived there; zho™ kshe, he lay; a, they said. 37, 51, 69, 83. 30. Mo®-¢to-¢to-be, the soft earth in the water; ho®-c¢ka, of no par- ticular kind; do®, the; a, they said. 31. Ha-bi-ta-the, he gathered together in a pile; gthi no®-the, he placed the pile near where; to", he stood; a, they said. 32. Tsi, house; to", to possess; ki-the, he caused himself to; to®, as he stood; a, they said. 33. Zhi®-ga, the little ones; tsi, house; to", to possess; ki-the, cause themselves to; bi, they; do", when; shki, and; a, they said. 34. Tsi, in the house; to", to possess; ki-the, which they caused them- selves to; i-ts’a, causes of death; thi"-ge, to have none therein; ki-the, they shall cause themselves to; mo®-thi", as they travel the path of life; ta bit da, they shall. 38. Thiu-xe, willow; zhi®-ga, young sapling; ho™-cka, of any kind; do", a; a, they said. 70, 84. 39. Tha-xia-tha, cut it down with his teeth; gthi i-he-the, made it to fall near where; to", he stood; a, they said. 53, 71, 85. 40. Mi, sun; hi-e, setting of; ge, the; ta, in the direction of; ni-ka- shi-ga, peoples. 46, 56, 72, 78, 88. 41. Wa-btha-xia-tha, upon them I cut down the tree; gthi i-he-a-the i" da, I made it here to fall. 57, 73, 89. 42. Tsi-zhe-be, the door; i-sdu-ge, at the right side; dsi, there; a, they said. 58. 43. Tha-xu-e, dragged with his teeth; gthi i-he-the, brought and placed it down; to", as he stood; a, they said. 59, 75, 91. 44. Ga tse, these; shki, also; a, they said. 54, 60, 76, 86, 92. 45. Wa-thit-e-cka, without a purpose; btha-xu-e, dragged with my teeth; gthi i-he-a-tha, and here laid it down; mo*-zhi i" da, I have not. 77. 47. We-tha-wa, use it to count with; mo®-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 65, 79, 97. 48. O-do®, military honors; gi-tsi-ca, evenly or correctly counted, ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta bi" da, they shall. 66, 80, 98. 50. Ni, river; u-ga-xthi, bend; we-pe-tho™-ba, the seventh; thir- kshe, the sitting; a, they said. . Thiu-xe, willow; zhi"-ga, young, sapling; we-pe-tho®-ba, the seventh; to", the standing; a, they said. 3594 °—25+——36 Or bo 562 55. bo THE OSAGE TRIBE. [RTH ANN. 39” Wa-thit-e-¢ka, without a purpose; btha-xia-tha, I cut down with my teeth; gthi i-he-a-tha, brought here and placed it down; mo®-zhi i" da, I have not. 87. . Wa-thit-e-cka, without a purpose; she-mo", I have done so; mo®-zhii® da, I have not. 93. 2. Tsi-zhu, the people of the Tsi-zhu great division; a, they said. 94. . Hot-ga, the people of the Ho*-ga subdivision; e-tho"-ba, they also. 95. . We-tha-wa, use it to count with; mo®-thi", as they travel the path of life; tai tsi da, they shall. 96. . Ni, river; u-ga-xthi, bend; wi", one; a, they said. . Tsi-zhe-be, the door; tha-ta, at the left side; dsi, there; a, they said. 90. 2. Ni, river; u-ga-xthi, the bend of; we-sha-pe, the sixth; thir- kshe, the sitting; dsi, there; a, they said. Wa-THU-CE W1’-GI-E oF THE Biack Brar GENs. By Wa-tsx/-MoN-1N, (Free translation, p. 154; Osage version, p. 426.) . Da, what, said they; a bit da, it has been said; tsi, house; ga, in this. 13, 27, 47, 68, 94, 116, 144, 181, 193, 200, 210, 220, 230, 237, 247, 253, 275, 280, 310, 327, 343, 359, 372, 384, 398, 411, 423, 439, 455, 468, 480, 494. Wa-¢a-be, the black bear; u-ga-ka, blemish, in color; thi"-ge, that has none; kshe, that lies outstretched; a, they said. . Wa-ki-gthi-gtho®, meditate upon himself; tsi-the proceeded to; to", he stood; a, they said. 5, 7, 30. . Ta, deer; ki-thi-xa-bi, (the moon) in which they rut; u-zhi"-ga, while young; xtsi, verily; thit-kshe, the sitting; a, they said. Mo*-zho", earth or season; u-to"-ga, great, in the ripeness of her fruits; thit-kshe, as she sat; a, they said. Ta-dse, the winds; ha-no®-ha, all the paths of the winds; te, the standing; a, they said. . He-no® he, to each one; a, they said. . A, arms; xa-ga, bristling, paws uplifted, claws outspread; hi no®-zhi"-zhi", he stood repeatedly; to", he stood; a, they said. . Ni-dse, his haunches; ki i-no®-the, put down to rest; ta do, intending to. 37, 54, 76, 81, 100, 105, 120, 130, 149. . O-k’o" wa-no®-tha zhi, perplexed, bewildered; to", he stood; a, they said. . Oi-thu-¢e, took footsteps, to go forth; tsi-the, he proceeded to; to", he standing; a, they said. 28, 48, 69, 95, 117, 145, 311, 314, 316. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 563 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. Xa-dse, grass; ba-tse, a patch; he-dsi tho", there was; a, they said. He-dsi, there; xtsi, close to; hi, he arrived; no®-zhi", paused; to", he stood; a, they said. 52, 72, 97. Thi-sda, to pull up the grass; tsi-the, he proceeded; to", he stood; a, they said. Ni-dse, haunches; ki i-no"-tha, put down to rest; zhi, not; to®, he stood; a, they said. 39, 59, 83, 106, 131. She sho thit do", even while he moved about; a, they said. 60, 84, 132, 182. Wa-thi"-e-¢ka, without a purpose; she-mo", I have performed this act; mo®-zhi it da, I have not. 61, 86, 108, 134. Zhit-ga, the little ones; mi, sun; hi-e, the setting of; ge, the; ta, in the direction of. 41, 62, 87, 109, 135, 296, 323, 339, 382, ° 435, 478. We-ki i-he-the, use as a means to make fall the enemy; mo®- thi, as they travel the path of life; ta ba do", that they may; she a-wa-kshi-mo® i? da, I have performed this act for them. We-ki i-he-the, use as a means to make fall the enemy; mo?- thit, as they travel the path of life; bi, they; do", when; a, they said. We-ki i-he-the, make fall the enemy; gi-wa-ts’e-ga, easy for themselves; ki-the, cause to be; mo*-thi", as they travel the path of life; ta ba do", that they may; she-a-wa-kshi-mo® i® da, I have performed this act for them. We-got-tha, as an act of supplication; a-thit, they keep it; mo?-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 438, 64, 89, 111, 142. Da-do", acts or things; thu-ts’a-ga, fail to perform or obtain; zhi, not; ki-the, cause themselves to; mo?-thi®, as they travel the path of life; ta ba do”, that they may; she-a-wa-kshi-mo® 1" da, I have performed this act for them. . O-cu, a lowland forest; ko"-ha, the edge of; xtsi, close to; hi, having arrived at; no"-zhi", paused; to", he stood; a, they said. . Ni-dse, his haunches; ki i-no®-tha, placed down to rest; zhi, not; thir, he, as he moved about; a, they said. 119, 148. 2. Mi, moons, months; pe-tho®-ba, seven; gthi", sit to rest; ta do", that he may. 56, 75, 102, 122, 151, 169. . O-k’o® wa-no"-tha zhi, perplexed, bewildered; thi", he, as he moved about; a, they said. 101, 103, 121, 123, 150, 152. . Zho®-sha-be-the hi, dark wood, redbud; hi, tree; to", standing; no", the; a, they said. . Thi-do-do-xe, crushed with his hands; tsi-the, proceeded to; to", he stood; a, they said. 57, 79. 564 36. 42. 44, 45. ’ 46. 66. 70. Tals 73. 85. 96. THE OSAGE TRIBE. [ETH. ANN. 39 A-ki-zhi, one piece of the tree upon the other, in a pile; i-tse- the, he placed upon the ground; to", he stood; a, they said. 38, 58, 80, 82, 126, 129. We-go"-tha, an act for use in their supplications; a-thi", to keep; mo*-thi®, as they travel the path of life; ta ba do", that they may; she-a-wa-kshi-mo" i" da, I have performed this act for them. 63, 88, 110. We-go"-tha, the favors they ask; gi-wa-ts’e-ga, win with ease; ki-the, enable themselves to; mo®-thi", as they travel the path of life; tai tsi da, they shall. We-mo"-ka, as a means to overcome the enemy with ease; the, use, the act; mo®-thi", as they travel the path of life; bi, they; do*, when; shki, and; a, they said. 92, 114, 325. We-mo"-ka the, use, to overcome the enemy; gi-wa-ts’e-ga, win with ease; ki-the, enable themselves to; mo®-thi", as they travel the path of life; ta ba do®, that they may; she-a-wa-kshi-mo" 1 da, I have performed this act for them. 67, 98, 115, 143, 326. . O-cu, lowland forest; go-da, on the farther side; ko"-ha, edge of; dsi, there; xtsi, close to; a, they said. . Hi, having arrived there; no*-zhi", paused; to*, he standing; a, oD? they said. 283. . Mo*-ca xo-dse, gray arrowshaft; hi, tree; to, standing; no", 3) the; a, they said. Wa-ki-gthi-gtho", meditating upon himself; xtsi, verily; thi", as he moved about; a, they said. 74, 77, 98. . Wa-ki-gthi-gtho", to meditate upon himself; tsi-the, he pro- ceeded; thi", as he moved about; a, they said. . We-go®-tha, what favors they ask; gi-wa-ts’e-ga, win with ease; ki-the, enable themselves to; mo®-thi", as they travel the path of life; ta ba do", that they may; she-a-wa-kshi-mo® i" da, I have performed this act for them. 90, 112. We-mo"-ka the, use as a means to overcome the enemy with ease; mo"-thi", as they travel the path of life; ta ba do", that they may; she-a-wa-kshi-mo® i da, I have performed this act for them. 91, 113, 324. Ni, stream, brook; u-sda, bare of trees; xtsi, verily; ge, where; dsi, there; a, they said. Thiu-xe, willow; ts’a-zhi, that never dies; to", standing; no®*, the; a, they said. 78. Wa-ca-be, black bear; do-ga, male; to", the standing; a, they said. Ga tse, this act; shki, also; a, they said. 107, 133, 302. Mo?-tu-tu-be, a hummock; thit-kshe, the sitting; dsi, there; a, they said. LA FLpScHB] RITE OF VIGIL—LITERAL TRANSLATION. 565 99. Mo®-zho", the land; do®-do-be, looked over on all sides; xtsi, verily; hi, having arrived there; no™-zhi", paused; to", he stood; a, they said. 104. Thi-ta-the, tore it up; gthi, pulling it toward himself; i-no™-the, placed the parts in a pile; to™, he stood; a, they said. 118. U-k’u-be, a valley; wi", a; hi, having arrived at; no*-zhi*, paused; to", he stood. 124. He-dsi, at that time and place; xtsi, verily; a, they said; a bit da, it has been said; tsi, house; ga, in this. 153, 157, 167, 176, 178, 291, 299, 318. 125. I, stones; zhit-ga, small. 127. I", stones; zhi®-ga, small; pe-tho®-ba, seven; 128. Thi-ta-the, pulled up and gathered together; gthi, toward him- self; i-tse-the, he placed them; to®, he stood; a, they said. 136. We-ki-k’o", ceremonial and symbolic articles; the, make use of them as; mo?-thi", as they travel the path of life; ta ba do®, that they may; she a-wa-kshi-mo” 1" da, I have performed this act for them. 137. Tsi-zhu, the people of the Tsi-zhu division; zhi"-ga, little ones; i-ta-i, theirs. 138. Wa-zha-zhe, the people of the Wa-zha-zhe subdivision; zhi"-ga, little ones; i-ta-i, theirs; e-tho™-ba, also. 139. I-da-c¢i-hi, cleansed with the heat of the stones; ki-the, cause themselves to be; mo?-thi", as they travel the path of life; shki o", also; ta ba do", that they may; she a-wa-kshi-mo® i” da, I have performed this act for them. 140. I-da-ci-hi, cleansed with the heat of the stones; ki-the, cause themselves to be; mo®-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 141. I-ts’a, causes of death; thi®-ge, having none; mo?-thi", as they travel the path of life; ta ba do", that they may; she a-wa- kshi-mo" i" da, | have performed this act for them. 146. I’, rocky cliff; pa-ci, to the top of; wit, a; hi, having arrived there; no®-zhi", paused; to", he stood; a, they said. 147. Mo®-sho"-dse, a cave; wi", a; hi, having arrived there; no?-zhi*, paused; to®, he stood; a, they said. 154. Tsi, house, the cave; e-ta-thi-sho", in the direction of; xtsi, close to; hi, having arrived there; no®-zhi", paused; to", he stood; a, they said. 155. Tsi-zhe-be, the door; i-sdu-ge, at the right side; dsi, there; xtsi, close to; a, they said. 156. U-ba-mo*-xe, he crouched and went therein; hi, having arrived there; no™-zhi", paused; to", he stood; a, they said. 160. 163. 180. 183. 184. THE OSAGE TRIBE, [BTH. ANN. 39 3. Tsi, house; u-xta, mysterious and pleasing; xtsi, verily; i-the, have found; ki-the, thought himself to; to", he stood; a, they said. 162. . Gu-dsi, farther, into the house; i-gthi"-ge no", he went and sat down; a, they said. Gu-dsi, farther, into the house; i-gthit-ge, he went and sat down; do", when; a, they said. . Tsi-u-thu-ga, house space, room; tha-gthi", beautiful and pleas- ing; xtsi, very; sho", in every respect; i-ki-the, found for himself; to", he stood; a, they said. ; Tsi, a house; u-ho®-ba, in which the light of day; thi™-ge, is absent; xtsi, verily; sho", everywhere; i-ki-the, found for himself; to", he stood; a, they said. Tsi-zhe-be, door; wi-ta, mine. Wa-ko"-da i da, is god, godlike, mysterious. Be, any person; o®-wo"-ga-¢’i", look in upon me, stealthily; ba, they; tho"-ta, possible; zhi, not; sho", in any event; e-ki-the, he thought; to", he stood; a, they said. . Ni-dse, his haunches; ki, down; i-no®-the, he placed; thi™-kshe, as he sat; a, they said. 170. 1. Sho", even as he, while yet: thit-kshe, he sat. . Mi-o®-ba, moons; sha-pe, six; hi, arrived there (six months passed) ; thit-kshe, as he sat; a, they said. 3. Ga, this, lapse of time; sho", had passed; xtsi, verily; do", when; a, they said. 4. U-thu-ha, following; we-to"-i", examined; ki-the, himself; thir- kshe, as he sat; a, they said. 281. 5. Zhu-i-ga, his body; ki-to®-be, he looked over; thi-kshe, as he sat; a, they said. . Zhu-i-ga, flesh; thiv-ge, having none; xtsi, verily; pshi, I have reached; mi®-kshe, as I sat; sho", all in all; e-ki-the, he thought; thit-kshe, as he sat; a, they said. . Zhit-ga, the little ones; zhu-i-ga, their bodies; o"-tha, make of me; ba, they; tho®-ta, should; xtsi, verily; sho", by all means; e-ki-the, he thought; thit-kshe, as he sat; a, they said. Zhi"-ga, the little ones; u-no", means of reaching old age; sym- bol of old age; o"-tha, make of me; ba, they; tho"-ta, should; xtsi, verily; sho", by all means; e-ki-the, he thought; thi- kshe, as he sat; a, they said. ‘ Zhit-ga, the little ones; zhu-i-ga, their bodies; o"-the, make of me; tai tsi" da, they shall. Zhit-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of me; bi, they; do", when; a, they said. 187, 189, 191, 199, 204, 206, 208, 214, 216, 218, 224, 226, 228, 233, 235, 241, 243, 245, 266, 268, 270, 272. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 567 185. 186. 188. 190. 196. 197. 198. Ci-pa-hi, toes; thi-ctu-the, gathered in folds; ga te, these; a, they said. U-no", means of reaching old age, symbol of old age; a-gi-the, I have made to be; mi®-kshi® da, I who sit here. 203, 213, 223, 232, 240, 250, 256, 265. (i-pa-hi, toes; thi-¢tu-the, gathered in folds, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta i tse a, they shall; zhit-ga, the little ones. I-ts’a, causes of death; thit-ge, having none; mo?-thi", as they travel the path of life; tai tsi" da, they shall. 207, 217, 227, 244, 269, 358, 454. . Ts’e, to die; wa-tse-xi, difficult to; ki-the, cause themselves to be; mo"-thi", as they travel the path of life; ta i tse a, they shall; zhit-ga, the little ones. 209, 219, 229, 236, 246, 271. . Ga, these, words; no®-zhit da, stand, shall stand for all time. . Hi-ko", my ankles; ba-c’i"-tha, the wrinkles of; ga tse, these; shki, also; a, they said. Hi-ko", my ankles; u-no", a means of reaching old age, symbol of old age; a-gi-the, I have made to be; mi®-kshi™ da, I who sit here. Zhi®-ga, the little ones; no, old age; hi, they arrive at; do*, when; a, they said. 251, 257, 261, 273, 276. Hi-ko", ankles; ba-¢’i"-tha, wrinkles of; a bi, spoken of as; ithe, live to see; ki-the, cause themselves to; mo*-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. . Tse-wa-tse, inner muscles of the thigh; u-ga-wa, loosened with age; ga, this; thit-kshe, the sitting; shki, also; a, they said. 2. E, that; shki do", also; a, they said. 212, 222, 239, 249, 255, 260, 264. . U-mu-ta, muscles of the abdomen; ga-wa, loosened, with age; ga, this; thin-kshe, the sitting; shki, also; a, they said. . U-mu-ta, muscles of the abdomen; ga-wa, loosened, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo"-thi", as they travel the path of life; ta i tse a, they shall; zhiv-ga, the little ones. . Thiu-we, side of the body; ga-gthe-ce, showing the outlines of the ribs; ga, this; kshe, that lie; a, they said. . A-zhu, muscles of the arms; ga-wa, loosened, with age; ga, this; thi-kshe, the sitting; shki, also; a, they said. . A-zhu, muscles of the arms; ga-wa, loosened, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®, as they travel the path of life; tai tsi" da, they shall. 568 238. 254. 258. THE OSAGE TRIBE, [BTH. ANN. 39 Hi-zhu, muscles of the chin; ga-wa, loosened, with age; ga, this; kshe, that lies; a, they said. . Hi-zhu, muscles of the chin; ga-wa, loosened, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhi®-ga, the little ones. . I-the-dse, corners of the mouth; bi-xo®, folded, with age; ga tse, this; shki, also; a, they said. 2. I-the-dse, corners of the mouth; bi-xo, folded, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®, as they travel the path of life; tai tse a. they shall; zhit-ga, the little ones. I=-shta-ha, corners of the eyelids; bi-xo", folded, with age; ga, this; kshe, that lies; a, they said. I»-shta-ha, corners of the eyelids; bi-xo, folded, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo*-thi", as they travel the path of life; tai tse a, they shall; zhi®-ga, the little ones. . We-thi-xthi, forehead; u-sda, bared, with age; ga tse, this; shki, also; a, they said. . We-thi-xthi, forehead; u-sda, bared, with age; a bi, spoken of as; 1-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta i tsi da, they shall. . Ta-xpi, crown of the head; hi*, hair of; ga-ea-dse, grown scant, with age; ga, this; thi®-kshe, sitting; shki, also; a, they said. . Ta-xpi, crown of the head; hi*, hair of; ga-ca-dse, grown scant, with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta i tsi" da, they shall. . Pa-hi®, hair of the head; ¢ka, whitened, with age; shki, also; - i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. . Ho®-ba, the days; tha-gthi", calm and peaceful; xtsi, verily; tse, that are; a, they said. 8. Ho®-ba, the days; u-¢a-ki-ba, the divisions of; do-ba, the four; shki, also; a, they said. . U-hi, to reach and to enter; ki-the, cause themselves to; mo®- thi, as they travel the path of life; ta i tse a, they shall; zhi®-ga, the little ones. 2. Tsi-zhe-be, the door; i-sdu-ge, the right side of; tse, the stand- ing; a, they said. 353, 368, 379, 394, 407, 419. . Mo*-zho", the land; do*-be, gazing upon; hi, having arrived’ there; no™-zhi", paused; to", he stood; a, they said. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 569 285. 286. 313. 315. 317. 319. Mo*-zho", the land; sho-dse, mist; xtsi, verily; do"-be, gazing upon; hi, haying arrived there; no"-zhi", paused; to", he stood; a, they said. Zho®, trees; i-ta-xe, the tops of; ga-xu-xu-e, sighing continu- ously; kshe, the; a-no®-k’o", listening to; hi, having arrived there; no®-zhi", paused; to", he stood; a, they said. . Gu-dsi, farther out; hi, having arrived there; no®-zhi", paused; to", he stood; a, they said. . Wa-zhi®-ga, the birds. . Ho-to", calling; wa-no*-k’o", listening to them; hi, having arrived there; no"-zhi", paused; to", he stood; a, they said. . Ci-e, their noisy calling; xtsi, verily; wa-no®-k’o®, listening to; to", he stood; a, they said. 2. U-ci-gthe, his footprints; sha-pe, six; i-tse-the, he placed there; to", he stood; a, they said. . U-tse-xi, as emblems of acts difficult to perform. . Wa-thit-e-cka, without a purpose; i-tse-tha, he placed them there; zhi, not; to", as he stood; a, they said. . U-ci-gthe, my footprints; sha-pe, six; i-tse a-the i" da, I have here placed. . O-do®, military honors; e no" bi, spoken of as; no”, usually; a, they said. 306. . Sho", to stand for all such honors; xtsi, verily; i-tse a-the i" day I have here placed them. 305, 307, 309. . Ci-thu-¢e, footstep; wi, a; i-tse-the, he placed; to", as he stood; a, they said. . U-ci-gthe, footprints; pe-tho™-ba, seven; i-tse-the, he placed upon the ground; to", he stood; a, they said. . Wa-thit-e-cka, without a purpose; i-tse a-tha, I have placed them here; mo®-zhi 1" da, I have not. . U-ci-gthe, footprints; pe-tho"-ba, the seven; e no® bi, that are spoken of as; no®, usually; a, they said. . O-do", military honors; pe-tho™-ba, seven; e no" bi, that are spoken of as; no", usually; a, they said. . Mo®-zho", land; u-da-bthu-bthu-e, vibrating, quivering with the warmth of the sun; xtsi, verily; hi, having arrived there; no®-zhi", paused; to", he stood; a, they said. Mor-hi", the grasses; no"-ca-thu, rustling to the touch of his feet; xtsi, verily; hi, having arrived there; no™-zhi", he paused; to®, he stood; a, they said. Tsi, house; zhi"-ga, little; wit, at a; hi, having arrived there; no™-zhi", he paused; to", he stood; a, they said. Ni, ariver; ko"-ha, the shore of; xtsi, verily; hi, having arrived there; no"-zhi", he paused; to", he stood; a, they said. Zha-be, a beaver; do-ga, male; to", he standing; a, they said. 334. 335. 337. 338. 340. 341. THE OSAGE TRIBE. [BTH. ANN. 39 . Qin-dse, his tail; mo"-sho-sho-dse, in the soft mud; i-he-the, he had placed; to", he stood; a, they said. . A-kia-cta, in a pile; i-no®-the, he placed the soft mud; to", he stood; a, they said. 2. The, this; shki, also; wa-thi-e-¢ka, without a purpose; she- mo", I have performed this act; mo?-zhi i" da, I have not. . Ni, river; u-ca-gi, the strong current of; xtsi, verily; dsi, there; a, they said. 424. . (in-dse, his tail; ni, the water; i-ga-pu-ki, slapping with it; the, he went forth; a, they said. 425. . Ni, river; ki-mo*-ho", against the current; xtsi, verily; a, they said. 346, 362, 387, 401, 426, 442, 458, 483, 497. . Ba-btha-btha-xe, rippling the surface; kshe, he lay, as he pushed forth; a, they said. 347, 363, 388, 402, 427, 443, 459, 498. . Ni, river; u-ba-sho", bend; wi", a, one; hi, he arrived at; kshe, as he lay; a, they said. 428. . Thiu-xe, willow; zhir-ga, the young sapling; to", standing; no®, the; a, they said. 350, 365, 376, 391, 404, 416, 429, 446, 461, 472, 487, 500. Tha-xia-tha, cut down with his teeth; gthi, quickly; i-he-the, made it to le down; to", he standing; a, they said. 351, 366, 377, 392, 405, 417, 430, 447, 462, 473, 488, 501. He-dsi, in haste; xtsi, verily; tha-xu-e, dragged with his teeth; gi-gthe, toward home; do", did; a, they said. 378, 393, 431, 474, 489. 5. Tsi-zhe-be, door; i-sdu-ge, at the right side of; dsi, there; a, they said. U-tha-xu-e, dragged it therein with his teeth; gthi, having brought it home; i-he-the, he laid it down; to", he stood; a, they said. 354, 369, 380, 395, 408, 420, 433, 450, 465, £TG. 491, 504. Wa-thi"-e-cka, without a purpose; btha-xu-e, dragging it with my teeth; a-gthi, | came home; mo®-zhi i" da, I have not. 355, 370, 381, 396, 409, 421, 484, 451, 466, 477, 492, 505. We-tha-wa, to count with; mo"-thi", as they travel the path of life; ta ba do", that they may; btha-xu-e, dragging it with my teeth; a-gthii" da, Ihave come. 356, 371, 383, 397, 410, 422, 436, 452, 467, 479, 506. Zhi-ga, the little ones; we-tha-wa, use the sapling for counting; mo"-thi", as they travel the path of life; bi, they; do™, when; a, they said. 357, 487, 453. 2. We-tha-wa, the act of counting; gi-wa-ts’e-ga, easy, without (=}r) ES) difficulty, accurately; ki-the, cause to be; mo®-thi", as they travel the path of life; tai tsi" da, they shall. 438. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 571 344. Zha-be, the beaver; do-ga, the male; kshe, that lies outstretched; a, they said. 360, 373, 385, 399, 412, 440, 456, 469, 481, 495. 345. Ni, river; u-ca-gi, the strong current thereof; xtsi, verily; hi the, he went to; kshe, as he lay outstretched; a, they said. 361, 374, 386, 400, 413, 441, 457, 470, 482, 496. 348. Ni, river; u-ba-sho", bend; we-tho®-ba, the second; thi"-kshe, the sitting; a, they said. 444. 349. He-dsi, there, at that place; xtsi, close to; hi, having arrived; to", he stood; a, they said. 445. 352. He-dsi, in haste; xtsi, verily; tha-xu-e, dragging it with his teeth; gi, came toward home; a, they said. 367, 406, 418, 448, 463, 502. : 364. Ni, river; u-ba-sho", bend; tha-bthit, the third; hi, having arrived at; kshe, he lay outstretched; a, they said. 460. 375. Ni, river; u-ba-sho", bend; we-do-ba, the fourth; thi"-kshe, the sitting; a, they said.. 471. 389. Ni, river; u-ba-sho", bend; we-ca-to", the fifth; thi"-kshe, the sitting; a, they said. 485. 390. E-dsi, there, at that place; xtsi, close to; hi, he arrived; kshe, as he lay outstretched; a, they said. 415, 486. 403. Ni, river; u-ba-sho", bend; sha-pe, the sixth; hi, he arrived at; kshe, as he lay outstretched; a, they said. 499. 414. Ni, river; u-ba-sho", bend; we-pe-tho™-ba, the seventh; thir- kshe, the sitting; a, they said. 432. Tsi-zhe-be, door; tha-ta, at the left side; tse, the standing; a, they said. 449, 464, 475, 490, 503. Sone 1. (Free translation, p. 172; Osage version, p. 439.) ike Ni-ka, man; wi" e, one; thi", bringing; a-gi, homeward, this way; bi, he; no", is. (Lines 1 and 5 in all the three stanzas.) Thi, bringing; a-gi, homeward, this way; bi, he; no", is (repeat). (Lines 2 and 4 in all the three stanzas.) Wa-ho-shi-ge, valorous; do", a; thi", bringing; a-gi, homeward, this way; bi, he; no", is. (Line 3 in the first stanza.) 2. I-e, words; do® a-thi® a-do®, who has; thi", bringing; a-gi, homeward, this way; bi, he; no", is. (Line 3 in the second stanza.) 3. I-e, words; gtho"-the, great; a-do", that are; thi", bringing; a-gi, homeward; bi, he; no®, is. (Line 3 in the third stanza.) 572 THE OSAGE TRIBE. [prH. ANN. 39 Sone 2. (Free translation, p. 173; Osage version, p. 440.) 2 ik The, this, man; thi-kshe, the sitting; i-ta, the owner of; wi-kshi-the, I make you to be. (Lines 1, 2, 3, 5 (with vocables), 7, 8, 9, and 10 in both the two stanzas.) Wa-ho-shi-ge, valorous; do", a; i-ta, the owner of; wi-kshi-the, I make you to be. (Line 6 in the first stanza.) 2 ae T-e, words; do", good; a-thi® e-de, who has; i-ta, the owner of; wi- kshi-the, | make you to be. (Line 6 in the second stanza.) Sone 3. (Free translation, p. 174; Osage version, p. 440.) i: Dsi, thither; tsi-tha, go thou; thi", leading him (repeat). (Lines 1, 3, 4, 5, and 7 in both the two stanzas.) I-e, words; do", good; a-thi", he who has; she-the, yonder; a-thi®, bringing; a-gi, this way; bi, he; no", is. (Lines 2 and 6 in the first stanza.) 2. I-e, speak; tse, to; she-thu, yonder; a-thi", bringing; a-gi, this way; bi, he; no”, is. I-e, words; gtho®-the, the great, who is to speak; she-thu, yonder; a-thi", bringing; a-gi, this way; bi, he; no", is. (Lines 2 and 6 in the second stanza.) Sona 4. (Free translation, p. 176; Osage version, p. 441.) ile Mo®-thi-ka, the mystic clay; u-thi-sho", marching around; a-gtha- bthit e he, I carry my. (Lines 1 and 2 in all the stanzas from 1 to 6, inclusive.) I-ba, the mystic pipe; thi" a-do®, carrying; u-thi-sho", march around, in acirele; bthe hit do, I go; a he he, voecables. (Line 3 in the first stanza.) ) Mo®-hi", the mystic knife; a-thi® a-do", carrying; u-thi-sho", march around, in acircle; bthe hit do, I go; a he he, vocables. (Line 3 in the second stanza.) LA FLBSCHE] RITE OF VIGIL—LITERAL TRANSLATION, 573 3. We-tsi", the mystic war club; a-thi" a-do", carrying; u-thi-sho", march around, in a circle; bthe hit do, I go; a he he, vocables. (Line 3 in the third stanza.) 4. Ki-no®, the mystic paint, the charcoal; a-thi" a-do", carrying; u-thi- sho?, march around, in acirele; bthe hi" do, I go; a he he, vocables. (Line 3 in the fourth stanza.) 5. Wa-xthe, the standard; u-thi-sho", marched around, in a circle; a-tha- ha, when it has; bthe hi do, I shall go; a he he, vocables. (Line 3 in the fifth stanza.) 6. Mo*-thi"-ka, the mystic clay; op-she, passing from group to group; a-gtha-bthi" e he, I carry my. (Lines 1 and 2 in the sixth to the tenth stanzas, inclusive.) I-ba, the mystic pipe; a-thi" a-do", carrying; op-she, from group to group; bthe hi do, I go: a he he, vocables. (Line 3 in the sixth stanza.) ie Mo?-hi*, the mystic knife; a-thi" a-do", carrying; op-she, from group to group; bthe hit do, I go; a he he, vocables. (Line 3 in the seventh stanza.) 8. We-tsi", the mystic war club; a-thi® a-do", carrying; op-she, from group to group; bthe hi" do, Igo; a hehe, vocables. (Line 3 in the eighth stanza.) 8), Ki-no®, the mystic paint, the charcoal; a-thi" a-do", carrying; op-she, from group to group; bthe hi do, I go; a he he, vocables. (Line 3 in the ninth stanza.) 10. Wa-xthe, the standard; a-thi" a-do", carrying; op-she, from group to group; bthe hit do, I go; a he he, vocables. (Line 3 in the tenth stanza.) 574 THE OSAGE TRIBE, [ETH. ANN. 39 ial Mo®-thi"-ka, the mystic clay; ga-gi-xe, to strike; a-gtha-bthi" e he, I carry my, as I go forth. (Lines 1 and 2 in the eleventh to the six- teenth stanzas, inclusive.) I-ba, the mystic pipe; a-thi® a-do", carrying; ga-gi-xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in the eleventh stanza.) 12. Mo®-hi, the mystic knife; a-thi" a-do", carrying; ga-gi-xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in the twelfth stanza.) 13. We-tsi", the mystic club; a-thi® a-do®, carrying; ga-gi-xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in the thirteenth stanza.) 14. Ki-no", the mystic paint, the charcoal; a-thi® a-do", carrying; ga-gi- xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in the fourteenth stanza.) 5s Wa-xthe, the standard; a-thi® a-do", carrying; ga-gi-xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in the fifteenth stanza.) 16. Ho"-be, moccasins; a-thi® a-do™, carrying; ga-gi-xe, to strike; bthe hit do, I go forth; a he he, vocables. (Line 3 in the sixteenth stanza.) Sona 5. (Free translation, p. 178; Osage version, p. 442.) il Tha-wa, count; tse the he, let him; tha-wa, count; tse the he, let him. (Lines 1, 2, and 4 are the same in all the seven stanzas.) Wa-tse the he, the military honors; Mi-k’i" (the warrior of the) Sun- carrier gens; wi"-xtsi, the first; tha-wa, count; tse the he, let him. (Line 3 in the first stanza.) Wa-tse the he, the military honors. (Line 5 is the same in all the seven stanzas.) LA FLBSCHE] RITE OF VIGIL—LITERAL TRANSLATION. 575 2. Wa-tse the he, the military honors; Mi-k’i7, the Sun-carrier gens; tho®-ba, the second; tha-wa, count; tse the he, let him. (Line 3 in the second stanza.) 3 Wa-tse the he, the military honors; Mi-k’i, the Sun-carrier gens; tha-bthi", the third; tha-wa, count; tse the he, let him. (Line 3 in the third stanza.) 4, Wa-tse-the he, the military honors; Mi-k’, the Sun-carrier gens; do-ba, the fourth; tha-wa, count; tse the he, let him. (Line 3 in the fourth stanza.) Ds Wa-tse the he, the military honors; Mi-k’i", the Sun-carrier gens; ¢a-to", the fifth; tha-wa, count; tse the he, let him. (Line 3 in the fifth stanza.) 6. Wa-tse the he, the military honors; Mi-k’i", the Sun-carrier gens; sha-pe, the sixth; tha-wa, count; tse the he, let him. (Line 3 in the sixth stanza.) Ae Wa-tse the he, the military honors; Mi-k’i", the Sun-carrier gens; she-no®, the final number; tha-wa, count; tse the he, let him. (Line 3 in the seventh stanza.) Sona 6. (Free translation, p. 182; Osage version, p. 443.) IL, E he ha, an interjection which may be translated as, lo!; he-be ni, a, large, portion; ha-thi", carrying; a-gtha-gtha be, they go home- ward. (Lines 1, 3, and 4 of the stanza.) He-be ni, a, large, portion; ha-thi", carrying; a-gtha-gtha be, they go homeward. (Lines 2 and 5 of the stanza.) Ka’-xe Wa-rTHo®. Crow songs. Sone 1. (Free translation, p. 184; Osage version, p. 443.) Ka-xe, ye crows; a-tsi" da, I have come; ha, ni-wa-the, I, the pro- tector of life. (Lines 1, 2, and 4 in all the six stanzas.) 576 THE OSAGE TRIBE. [BTH. ANN, 39 (i, feet; ta, upon; tsi" da, I have come; ha, ni-wa-the, I, the pro- tector of life. (Line 3 in the first stanza.) 2. Hi, legs; ta, upon; tsi" da, I have come; ni-wa-the, I, the protector of life. (Line 3 in the second stanza.) 3. Zhu, body; ta, in my; tsi" da, I have come; ha, ni-wa-the, I, the pro- tector of life. (Line 3 in the third stanza.) 4. A, arms; ta, with my; tsi" da, I have come; ha, ni-wa-the, I, the pro- tector of life. (Line 3 in the fourth stanza.) Pa, head; ta, with my; a-tsi" da, I have come; ha, ni-wa-the, I, the protector of life. (Line 3 in the fifth stanza.) 6. I, mouth; ta, with my; tsi" da, 1 have come; ha, ni-wa-the, I, the protector of life. (Line 3 in the sixth stanza.) Sone 2. (Free translation, p. 185; Osage version, p. 444.) il. Ka-xe, ye crows; a-tsi" da, I have come; ha, sho" ni da we, it is well. (Lines 1, 3, and 5 in all the six stanzas.) Ci-a, feet; hi wa ta ha, upon my; sho" ni da we, it is well. (Lines 2 and 4 in the first stanza.) De Hi-a, legs; hi-wa ta ha, upon my; sho? ni da we, it is well. (Lines 2 and 4 in the second stanza.) 3 Zhu, body; hiwa ta ha, in my; sho" ni da we, it is well. (Lines 2 and 4 in the third stanza.) 4. A, arms; hi wa ta ha, with my; sho" ni da we, it is well. (Lines 2 and 4 in the fourth stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 577 5. Pa, head; hi wa ta ha, with my; sho" ni-da we, it is well. (Lines 2 and 4 in the fifth stanza.) ~, J-a, mouth; hi wa ta ha, with my; sho" ni da we, it is well. (Lines 2 and 4 in the sixth stanza.) Wa-ca’-BE Wa-THO®, Black bear songs. Sone 1. (Free translation, p. 188; Osage version, p. 445.) ie Mo?-thi-to®, acts of touching the earth; ge he, the; ta-ko, divine, sacred; i" da, they are; ha-we, greetings. (Lines 1, 2, 3, and 5 in the first stanza.) Wi, I; a-tsi, I come; i da, have; ha-we he, greetings. (Line 4 in both of the two stanzas.) 5 Mo?-thi-k’o, acts of digging into the earth; ge he, the; ta-ko, divine, sacred; i" da, they are; ha-we, greetings. (Lines 1, 2, 3, and 5 in the second stanza.) Sone 2. (Free translation, p. 189; Osage version, p. 445.) 1h No®-be, hands; o®-xo-dse, I am browned; u-wa-ni-ke, in which is my being; no", the; ta-ko, sacred; 7 da ha, it is. (Lines 1, 2, and 5 in the first stanza.) E tho, it is; wa-da da, the act of supplication; e tho wa na, it is. (Lines 3 and 4 in all the five stanzas. To line 4 is added the vocable, the.) De No®-be, hands; 0"-ca-be, I am blackened; u-wa-ni-ke, in which is my being; no", the; ta-ko, sacred; i" da ha, it is. (Lines 1, 2, and 5 in the second stanza.) 3. 1"-dse, face; o"-xo-dse, | am browned; u-wa-ni-ke, in which is my being; no®, the; ta-ko, sacred; i* da ha; it is. (Lines 1, 2, and 5 in the third stanza.) 3594°—25}——237 578 THE’ OSAGE TRIBE, [BTH. ANN, 39 4, I»-dse, face; o®-ca-be, I am blackened; u-wa-ni-ke, in which is my being; no, the; ta-ko, sacred; it da ha, it is. (Limes 1, 2, and 5 in the fourth stanza.) 5. Ir-dse, face; 0®-ho"-ba, I am in the day; u-wa-ni-ke, in which is my being; no", the; ta-ko, sacred; i" da ha, it is. (Lines 1, 2, and 5 in the fifth stanza.) Sone 3. (Free translation, p. 190; Osage version, p. 446.) ie Tsi-go, O grandfather; mo"-thi-k’o, dig into the earth; go"-tha, long- ing to; bthe he, I go forth. (Lines 1 and 2 in all the four stanzas; to the second lines are added the vocables, a he.) Do-ga, I, the male; mo"-thi-k’o, dig into the earth; go"-tha, longing to; ha, bthe hit do ho, I go forth. (Line 3 in the first stanza.) Y) Mi-ga, I, the female; mo™-thi-k’o, dig into the earth; go"-tha, longing to; ha, bthe hit do ho, I go forth. (Line 3 in the second stanza.) 3. Zhit-ga, I, the young one; mo®-thi-k’o, dig into the earth; go"-tha, longing to; ha, bthe hit do ho, I go forth. (Line 3 in the third stanza.) 4. Hot-ba, day, the final; mo®-thi-k’o, dig into the earth; go"-tha, longing to; ha, bthe hit do ho, I go forth. (Line 4 in the fourth stanza.) Sone 4. (Free translation, p. 191; Osage version, p. 447.) i Tsi-go, my grandfather; tsi-go ho, my grandfather. (Lines 1, 4, and 7 in all the six stanzas.) Tsi-go, my grandfather; wi", one, of the enemy; tha-the, I find; do®, when. (Lines 2 and 5 in all the five stanzas.) Da-c¢e, unawares; a-the, I fall upon him; a-thi® he no", in my life's journey. (Lines 3 and 6 in the first stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 579 23 Ts’e, in death; i-he a-the, I make him to lie, upon the earth; a-thi® he no", in my life’s journey. (Lines 3 and 6 in the second stanza.) 3. Sho-dse no", turned to smoke; ¢o"-ho", pale, white; pa-xe, I make them to be (his houses) ; a-thi" he no", in my life’s journey. (Lines 3 and 6 in the third stanza.) 4. Ni-xo-dse, turned to ashes; ¢o®-ho", pale, white; pa-xe, I make them to be (his houses); a-thi® he no®, in my life’s journey. (Lines 3 and 6 in the fourth stanza.) oO. Wa-hi ge, the bones, those of the enemy; ¢o-ho", to lie, whitened; pa-xe, I make them to; a-thi" he no", in my life’s journey. (Lines 3 and 6 in the fifth stanza.) Tse Wa-rTHO®. Buffalo songs. Sone 1. (Free translation, p. 197; Osage version, p. 448.) Ue A-¢i-gthe-no", footprints I have made; wa-k’o® no®, it is a sacred act. (The four lines of which each stanza of this song is composed are all alike excepting the third line, the last phrase of which is repeated, and the fourth line to which are added three vocables.) 2. A-ci-gthe no", footprints I have made; gthe-ce no", to lie in even lines. 3. A-ci-gthe no", footprints I have made; ba-bthi no", they are broken. 4. A-¢i-gthe no", footprints I have made; bo-xa no”, in which stand the leafy stalks. A-ci-gthe no®, footprints I have made; ga-mi no", the leaves wave in the wind. = 6. A-ci-gthe no", footprints I have made; ga-dsi" no", the ears cross each other in profusion. 580 THE OSAGE TRIBE. [BTH. ANN. 39 Ue A-ci-gthe no, footprints I have made; xa-pe no®, I pluck the ears. 8. A-ci-gthe no", footprints I have made; bi-xtho™ no*, I break down the stalks. 9. A-ci-gthe no", footprints I have made; xo-da no", the gray blossoms cover the field. 10. A-¢i-gthe no", footprints I have made; sho-da no", smoke arises from my house. ‘s A-ci-gthe no", footprints I have made; zha-wa no®, there is joy in my house. 12: A-ci-gthe no", footprints I have made; ho™-ba no", day (life) has come. Sone 2. (Free translation, p. 198; Osage version, p. 449.) 1. Ci-gthe, footprints; wi-ta, my; wa-k’o® no® ho", they are sacred. (The six lines of which each stanza of this song is composed are all alike excepting the first, fifth, and sixth, to each of which is added a vocable.) 2s Ci-gthe, footprints; wi-ta, my; gthe-¢e no" ho®, lie in even lines. Bk Ci-gthe, footprints; wi-ta, my; ba-bthi no® ho®, they are broken. 4. Ci-gthe, footprints; wi-ta, my; bo-xa no" ho", in them stand the leafy stalks. 5. Ci-ethe, footprints; wi-ta, my; ga-mi no® ho®, the leaves wave in the wind. 6. Ci-gthe, footprints; wi-ta, my; ga-dsi" no" ho", the ears cross each other in confusion. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 581 is (i-gthe, footprints; wi-ta, my; xa-pe no" ho®, I pluck the ears. 8. Ci-gthe, footprints; wi-ta, my; bi-xtho™ no" ho", I break down the stalks. 9. Ci-gthe, footprints; wi-ta, my; xo-da no™ ho", gray blossoms cover the fields. 10. Ci-gthe, footprints; wi-ta, my; sho-da no® ho", smoke arises from my house. WILE Ci-gthe, footprints; wi-ta, my; zha-wa no® ho®. there is joy in my house. 12. (i-gthe, footprints; wi-ta, my; ho™-ba no® ho®, day (life) has come. U’-we Gr-po*-BE Wa-rTxHo®. Field to view songs. Sona 3. (Free translation, p. 200; Osage version, p. 451.) ie Do®-be, to view; the tse the he, I shall go; do*-be, to view; the tse the, I shall go. (Lines 1, 3, 5, and 6 in all the twelve stanzas.) A-ci-gthe, footprints I have maade; no" ho", the, do®-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the first stanza.) 2. Gthe-ce, in even lines; ge no™ ho", those that are; do™-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the second stanza.) 3. Ba-bthi, broken; ge no" ho", those that are; do™-be, to view: the tse the he, I shall go. (Lines 2, 4, and 7 in the third stanza.) 4, Bo-xa, stalks leafy; ge no" ho", that are; do"-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the fourth stanza.) 582 THE OSAGE TRIBE, [BTH. ANN. 39 oO. Ga-mi, leaves blown by the winds; ge no® ho®, that are; do"-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the fifth stanza.) 6. Ga-dsi", ears crossed in profusion; ge no® ho®, that are; do™-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the sixth stanza.) ie Xa-pe, ears to be plucked; ge no® ho", that are; do®-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the seventh stanza.) 8. Bi-xtho", stalks to be broken; ge no" ho", that are; do®-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the eighth stanza.) 9. Xo-da, blossoms gray; ge no" ho", that are; do™-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the ninth stanza.) 10. Sho-da, smoke; ge no" ho®, those that cause to rise; do®-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the tenth stanza.) ats Zha-wa, joy; ge no™ ho", those that cause to come; do®-be, to view; the tse the he, I shall go. (Lines 2, 4, and 7 in the eleventh stanza.) 12. Ho*-ba, day, of life, of fulfillment; ge no" ho®, that is the; do®-be, to see; the tse the he, I shall go. (Lines 2, 4, and 7 in the twelfth stanza.) Sone 4. (Free translation, p. 202; Osage version, p. 453.) I A-no"-zhit-e the he, I pause and stand; a-no"-zhi"-e the, I pause and stand. (Lines 1, 3, 5, and 7 in all the eleven stanzas.) Gthe-ce, to view the footprints in even lines; ge no® ho", that are; a-no®-zhi®-e the he, I pause and stand. (Lines 2, 4, and 6 in the first stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 583 2. Ba-bthi, to view the footprints broken; ge no® ho", that are; a-no®- zhi®-e the he, I pause and stand. (Lines 2, 4, arid 6 in the second stanza.) oF Bo-xa, to view the stalks with spreading leaves; ge no"™ ho®, that are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the third stanza.) 4. Ga-mi, to view the broad leaves waved by the winds; ge no? ho" that are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the fourth stanza.) = oO. Ga-dsi", to view the ears crossed in profusion; ge no™ ho", that are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the fifth stanza.) 6. Xa-pe, to view the ears to be plucked; ge no" ho®, that are; a-no"- zhi®-e the he, I pause and stand. (Lines 2, 4, and 6 in the sixth stanza.) ile Bi-xtho", to view the tall stalks to be broken down; ge no® ho®, that are; a-no"-zhi™-e the he, I pause and stand. (Lines 2, 4, and 6 in the seventh stanza.) 8. Xo-da, to view the blossoms gray; ge no" ho", that are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the eighth stanza.) 9: Sho-da, to view the ears to cause smoke to rise from my house; ge no® ho®, that are; a-no"-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the ninth stanza.) 10. Zha-wa, to view the ears to fill my house with joy; ge no® ho", that are; a-no®-zhi"-e the he, I pause and stand. (Lines 2, 4, and 6 in the tenth stanza.) Jal Ho"-ba, to view the day of fulfillment; ge no® ho", that is; a-no®- zhit-e the he, | pause and stand. (Lines 2, 4, and 6 in the eleventh stanza.) 584 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 6. (Free translation, p. 204; Osage version, p. 455.) ils Tsi, to the houses; go-da ba, yonder; do"-ba, look you; o®-ga-tha be, we are going. (Lines | and 2 in the two stanzas.) E-dsi, there; she, yonder; a-ba, some; wa-k’i", with their burdens; a-kshi bi no", have reached home. (Lines 3 and 4 in the first stanza.) 9 E-dsi, there; ga-tho, at that very place; she, yonder; a-ba, some; wa- ki", with their burdens; a-kshi bi no", have reached home. (Lines 3 and 4 in the second stanza.) Tsr-po’-A Ni-Ka J-No¥-zH1% Wa-ruo’, Buffalo bulls men rise and stand songs. Sone 1. (Free translation, p. 208; Osage version, p. 455.) Ais I-tha-no®-zhi" no", I rise and stand; I-tha-no"-zhi* no", I rise and stand. (Lines 1, 3, and 4 in all the six stanzas.) I-tha-no®-zhi®-e, I rise and stand; Mo"-no"-ti-de, Rumbling feet. (Line 2 in the first stanza.) 2 rar I-tha-no"-zhi"-e, I rise and stand; Hiu-gthe-to"-ga, Mighty-thighs. (Line 2 in the second stanza.) 3. I-tha-no®-zhi"-e, I rise and stand; (in-dse-xa-tha, Tail-curved-back. (Line 2 in the third stanza.) 4. I-tha-no"-zhi"-e, I rise and stand; A-ba-t’u-xa, Humped withers. (Line 2 in the fourth stanza.) ~ oO. I-tha-no"-zhi"-e, I rise and stand; Pa-hi"-ga-zho", Shakes-his-mane. (Line 2 in the fifth stanza.) 6. T-tha-no"-zhi"-e, I rise and stand; He-thi-sdu-zha, Curved-horns. (Line 2 in the sixth stanza.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 585 Sone 2. (Free translation, p. 210; Osage version, p. 456.) I H-tho®-be, to appear in the open; o®-ga-the tse, to go forth; he tho- ka-e, no® ho", we are bidden. (Lines 1, 2, 3, 5, and 6 in all the four stanzas.) Mo?-no®-ti-de, Rumbling-feet; o"-ga-the tse, to go forth; he tho?-ka-e no" ho", we are bidden. (Line 4 in the first stanza.) 2. Hiu-gthe-to"-ga, Mighty-thighs; o"-ga-the tse, to go forth; he thor- ka-e no® ho®, we are bidden. (Line 4 in the second stanza.) 3. (in-dse-xa-tha, Tail-curved-back; 0®-ga-the tse, to go forth; he thor- ka-e no® ho", we are bidden. (Line 4 in the second stanza.) 4. He-thi-sdu-zha, Curved-horns; 0®-ga-the tse, to go forth; he tho®- ka-e no™ ho", we are bidden. (Line 4 in the fourth stanza.) Sone 3. (Free translation, p. 211; Osage version, p. 457.) 1. Wi-tsi-go, my grandfather; a-gi, coming hither; bit da, they are; witsi-go, my grandfather; a-gi, coming hither; bi? da, they are. (Lines 1, 2, and 4 in all the five stanzas.) Aha, lo; do-ga, males; no", the; a-gi, coming hither; bi" da, they are. (Line 3 in the first stanza.) o> ae A ha, lo; mi-ga, females; no", the; a-gi, coming hither; bi" da, they are. (Line 3 in the second stanza.) 3. A ha, lo; zhit-ga, little ones; no", the; a-gi, coming hither; bi" da, they are. (Line 3 in the third stanza.) 4. A ha, lo; ki-go"-e, a scattering few; no", the; a-gi, coming hither; bit da, they are. (Line 3 in the fourth stanza.) 586 THE OSAGE TRIBE, [ETH. ANN. 39 5. A ha, lo; pe-tho™-ba, in seven groups, from seven directions; a-gi, coming hither; bit da, they are. (Line 3 in the fifth stanza.) Sone 4. (Free translation, p. 213; Osage version, p. 458.) Io E the he, an interjection; ki-a-hi tha tha, in a bounding motion; bthe da hit da, I go forth. (Lines 1 and 4 in the first stanza.) Ki-a-hi tha tha, in a rebounding motion; bthe da hit da, I go forth. (Lines 2 and 3 in the first stanza.) 2. E the he, an interjection; ba-sho" i-tha tha, turning from side to side; bthe da hit da, I go forth. (Lines 1 and 4 in the second stanza.) Be E the he, an interjection; ga-¢u i-tha tha, in a straight line; bthe da him da, I go forth. (Lines 1 and 4 in the third stanza.) No*®-xtTHe I[-Kr-pse Wa-rTHo". Charcoal the fight for songs. WI'-GI-E. (Free translation, p. 214; Osage version, p. 458.) 1. Da-do", what; no®-xthe, charcoal; gi-the, make to be their; mo®- — thi", as they travel the path of life; ta ba do", shall they; a, they said; a bit da, it has been said; tsi, house; ga, in this. 9, 17, 28, 41. 2. I*-gtho"-ga, puma; do-ga, male; kshe, that lies outstretched; a, they said. 3. Ga, this; no"-xthe, charcoal; gi-the, make to be their; mo®-thi", as they travel the path of life; bi, they; a, they said. 11, 19. 4. No*-xthe, charcoal; gi-the, make to be their; mo"-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 7, 8, 12, 39. 5. Mi, sun; hi-e, setting; ge, of the; ta, in that direction. 13, 15, 25, 38, 50. 6. Not-xthe, charcoal; gi-¢a-be, black indeed; ki-the, they cause to be; mo"-thi®, as they travel the path of life; ta bit da, they shall. 14, 51. 8. We-ki-i-he-the, a means to make fall the enemy; gi-wa-ts’e-ga, with ease; ki-the, cause to be; mo"-thi", as they travel the path of life; ta bia, they shall; wi-co"-ga, my younger brothers; e-ki-a, said; bi, they; a, they said. 16. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 587 10. 18. 24. or ~J Wa-¢a-be, black bear; u-ca-ka, blemish in color; thi"-ge, having none; kshe, that lies outstretched; no®, the; a, they said. Mi-xa-cka, white swan; to®-ga, the great; thi™-kshe, sitting; no”, the; a, they said. Ci-ha, feet; u-sha-be, wherein it is dark in color; ga, this; thi®- kshe, sitting; shki, also; a, they said. 31, 45. *. Pa-zhu-zhe, nose; i-ta-xe, the tip of; sha-be, dark in color; ga, this; thit-kshe, sitting; shki, also; a, they said. 34, 47. . No*-xthe, charcoal; a-gi-the, | have made to be; a-thi" hi" da, in my life’s journey. 32, 35, 46, 48. . Zhit-ga, the little ones; no"-xthe, charcoal; gi-the, make of these; mo"-thi", as they travel the path of life; bi, they; do", when; a, they said. 36, 49. No®-xthe, charcoal; gi-ga-be, black indeed; ki-the, cause to be; mo™-thi", as they travel the path of life; ta bi a, they shall; wi-¢o"-ga, my younger brothers; e-ki-a, said to one another; bi, they; a, they said. 27, 37, 40. . Not-xthe, charcoal; gi-tha, make of these; bi, they; do", when; shki, and; a, they said. Wa-zhi"-ga, bird; wa-tha-xthi, stains; thit-ge, having none; thi"- kshe, sitting; no", the; a, they said. Ki, that; shki do", also; a, they said. 43. . I®-be, tail; i-ta-xe, the tip of; sha-be, dark in color; ga, this; thit-kshe, sitting; shki, also; a, they said. . Ta, deer; tse-he-xo-dse, gray horns, trope for young; do”, a; a, they said. . No®-xthe, charcoal; gi-the, make to be; mo®-thi", as they travel the path of life; ta i tsi" da, they shall.. . Tse-xi, dangers; a-shi-be, I escape; a-thi" he no® i" da, usually in my life’s journey. 55. . Xthi bi, take flight; u-thi-go"-ha, in the midst of pursuers; a-thi"-he, I am; shki, even; do", when; a, they said. . Wa-pa-hi, weapons, arrows; a-bu-zha-zha-ta, fly about in forked lines; bi, they; a-thit-he, I am; shki, even; do", when; a, they said. 56. Zhit-ga, the little ones; zhu-i-ga, their bodies; tha, make of it, the deer; bi, they; do", when; a, they said. . Tse-xi, dangers; ga-shi-be, escape; ki-the, cause themselves to; have the power to; mo®-thi", as they travel the path of life; ta bi a, they shall; wi-¢o™-ga, my younger brothers; e-ki-a, they said to one another; bi, they; a, they said. 588 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 1. (Free translation, p. 217; Osage version, p. 460.) il, Ni-ka, men; ¢to bi ni, gathered they are; wa-tho" te, to sing; ha tho, ha tho. (Lines 1 and 5 in the first stanza.) Ni-ka, man; ni do®, if thou art; e the he, go thou there; ha tho. (Lines 2 and 4 in all the seven stanzas.) Ni-ka, man; ni do®, if thou art; ha-we, now; ha tho. (Line 3 in all the seven stanzas.) 9 Le Ho®-ga, the sacred eagle; to" bi ni, they who own; wa-tho" te, to sing; ha tho, ha tho. (Lines 1 and 5 in the second stanza.) 3. Wa-xtha, the standard; to" bi ni, they who own; wa-tho” te, to sing; ha tho, ha tho. (Lines 1 and 5 in the third stanza.) 4. Mo®-sho", the feathers; to*® bi ni, they who own; wa-tho® te, to sing; ha tho, ha tho. (Lines 1 and 5 in the fourth stanza.) 5. Ta-ha, the deer skin; to" bi ni, they who own; wa-tho" te, to sing; ha tho, ha tho. (Lines 1 and 5 in the fifth stanza.) 6. Pe-dse, the fires; to™ bi ni, they who own; wa-tho" te, to sing; ha tho, ha tho. (Lines 1 and 5 in the sixth stanza.) = ( No*-xthe, charcoal; to™ bi ni, they who own; wa-tho" te, to sing; ha tho, ha tho. (Lines 1 and 5 in the seventh stanza.) Tst Gr’-KA-xE Wa-THO’. House the making of songs. Sone 1. (Free translation, p. 218; Osage version, p. 461.) il Wi-e, me, for me; tsi, house; wi", a; ga-xa, make; thi®-e e, ye. (Lines 1, 2, 4, and 5 in both the two stanzas.) Ga-xa, make; thi®-e e, ye; tsi, house; wi-ta no", that is mine; ga-xa, make; thit-e, ye. (Line 3 in the first stanza.) EEE ——— LA FLESCHE] RITE OF VIGIL——LITERAL TRANSLATION, 589 2 Ga-xa, make; thi™-e e, ye; wa-ko"-da, mystery; tsi, house; ga-xa, make; thi-e, ye. (Line 3 in the third stanza.) Sone 2. (Free translation, p. 219; Osage version, p. 461. ils Tsi, house; wi", a; ga-xa, make; thi", ye; ga-xa, make; thi"-e he the, ye. (Lines 1, 2, and 5 in the first stanza.) Ga-xa, make; thi", ye; ga-xa, make; thit-e he the, ye. (Line 3 in all the three stanzas.) Tsi, house; wi-ta no", that is mine; ga-xa, make; thi", ye; ga-xa, make; thit-e, ye. (Line 4 in the first stanza.) 2. Wa-ko"-da, mystery; tsi, house, the house of; ga-xa, make; thi", ye; ga-xa, make; thi-e, ye. (Line 4 in the second stanza.) 3. Tsi-hiu-gthe, frame of the house; wi-ta no", that is mine; ga-xa, make; thi®, ye; ga-xa, make; thit-e, ye. (Line 4 in the third stanza.) ZuHON-THI’-xOX Wa-THO®. Breaking wood songs. Sone 1. (Free translation, p. 221; Osage version, p. 462.) ie (to the, gathering; ¢to the, gathering; ¢to the, gathering (the wood) ; tha ni da, ye are. 9 Tsi-zhe, noisily; tsi-zhe, noisily; tsi-zhe, noisily; tha ni da, ye move. Sone 2. (Free translation, p. 222; Osage version, p. 462.) ile To-xe the, crashing; to-xi ni da, crashing you are; to-xi ni da, crash- ing you are. 2 Gthi he the, you put them down; to-xi ni da, you with a crash; to-xi ni da, you with a crash. 590 THE OSAGE TRIBE. [BTH. ANN. 39 ZHON W1’-GI-E. Wood ritual, (Free translation, p. 223; Osage version, p. 462.) — . A, ho! ni-ka, men; wa-ca-e, my valiant. 2. Zho®, wood; pa-ho"-gthe, the first; gthi, brought home; he tha bi kshe, and they laid down. 3. Wa-thi"-e-cka, without a purpose; gthi, brought home; he tha, and laid down; ba, they; zhia, not. 9, 14, 20. 4. Mi, sun; hi-e, setting; ge, of; ta, toward; ni-ka-shi-ga, peoples; bia, there are. 15, 21. 5. Gthi, brought home; he tha, and laid down; bi a, they have. 6. Wa-gthi, the act of bringing home; he the, and laying down; mo"-thi", as they travel the path of life; bi, they; do", when; shkiand.) diel 723° 7. Wa-gthi, the act of bringing home; he the, and laying down; gi-wa-ts’e-ga, with ease; ki-the, cause to be; mo®-thi®, as they travel the path of life; ta bia, they shall. 12. Zho", wood; we-tho®-ba, the second piece; gthi, brought home; he tha bi kshe, and they laid down. 10. Mi, sun; hi-e, setting; ge, of; ta, toward; ni-ka-shi-ga, peoples; e-ki-tho"-ba, corresponding in number, two; xtsi, verily; gthi, brought home; he tha, and laid down; bi a, they have. 13. Zho", wood; we-tha-bthi", the third piece; gthi, brought home; he tha bi kshe, and they laid down. 16. E-ki-tha-bthi", corresponding in number, three; xtsi, verily; ethi, brought home; he tha, they laid down; bi a, they said; bi a, they have. 18. Wa-gthi, the act of bringing home; he the, and laying down; gi-wa-ts’e-ga, with ease; xtsi, verily; wi-gi-tha bi, I for you; a-thi" he, in my journey; ta tse, shall; a bia, they have said. 24. 19. Zho®, wood; we-do-ba, the fourth piece; gthi, brought home; he tha bi kshe, and they laid down. 22. E-ki-do-ba, corresponding in number, four; xtsi, verily; gthi, brought home; he tha, and they laid down; bi, they; a bi a, they have said. ie.) ZuHo®’ Tut’-mo% Wa-rTHo®. Wood drill song. Sone 1. (Free translation, p. 224; Osage version, p. 463.) i Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; thi-mo" tha, twirl ye (the drill). (Lines 1 and 2 in all the five stanzas.) Zho®, wood; thi-mo® tha ha, twirl ye; thi-ho"-ho®, twirl and twirl; i-no®-tha, holding them in their place. (Line 3 in the first stanza.) LA FLESCHF] RITE OF VIGIL—LITERAL TRANSLATION, 591 Tse-the, kindle the fire; tse the, let it be; thi-ho"-ho", -twirl and twirl; i:no"-tha, holding them in their place. (Lines 4 and 5 in the first stanza.) De Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; thi-gi-da, till the drill squeaks musically. (Line 3 in the second stanza.) Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; thi-gi-da, till the drill squeaks musically. (Lines 4 and 5in the second stanza.) 3. Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; xthi"-zha tha, till the sparks come. (Line 3 in the third stanza.) Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; xthi®-zhi tha, till sparks come. (Lines 4 and 5 in the third stanza.) 4. Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; sho-dse tha, the smoke comes. (Line 3 in the fourth stanza.) Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; sho-dse tha, the smoke comes. (Lines 4 and 5 in the fourth stanza.) 55 Zho", wood; thi-mo® tha ha, twirl ye; thi-ho", twirl; po-e tha, the flame arises. (Line 3 in the fifth stanza.) Tse-the, kindle the fire; tse the, let it be; thi-ho", twirl; po-e tha, the flame arises. (Lines 4 and 5 in the fifth stanza.) TsE-THE Wa-THON. Kindling the fire songs. Sone 1. (Free translation, p. 226; Osage version, p. 464.) 1 The he, look you; da-we-the, I make the fire; da-we-the tse he, I make the fire. (Lines 1 and 5 in all the three stanzas.) The he, look you; da-we-the tse he, I make the fire. (Lines 2 and 4 in all the three stanzas.) Po-e, flame arises; da-we-the, I make the fire; da-we-the tse he, I make the fire. (Line 3 in the first stanza.) 2. Mo?*-gthe, it stands upright; da-we-the, I make the fire; da-we-the tse he, I make the fire. (Line 3 in the second stanza.) 592 THE OSAGE TRIBE, [ETH. ANN. 39 3. A-thi-xi-the, the wood is dropped upon the flame; da-we-the, I make the fire; da-we-the tse he, I make the fire. (Line 3 in the third stanza.) Wa-po’-Ga Wa-rHO®. ' Owl songs. Sone 1. (Free translation, p. 227; Osage version, p. 465.) 1M Ni-ka, man; wi", a; ho" da dsi, out of the darkness of night; 1-e, speaks; hi-the, sending to me his words; to®-e, from where he stands. (Lines 1, 2, and 5 in both the two stanzas.) I-e, speaks; hi-the, sending to me his words; to®-e; from where he stands. (Line 1 in both the two stanzas.) - Wa-po-ga, gray owl; wi", a; ho” da dsi, out of the darkness of night; i-e, speaks; hi-the, sending to me his words; to®-e, from where he stands. (Line 4 in the first stanza.) 2 ry I-to"-gi-o", horned owl; wi", a; ho® da dsi, out of the darkness of night; i-e, speaks; hi-the, sending to me his words; to®-e, from where he stands. (Line 4 in the second stanza.) Sone 2. (Free translation, p. 228; Osage version, p. 465.) i6 Pa-ce, evening; u-mo"-bthi", as I walk in its midst; tha-tsi-e i" do, thou camest tome. (Lines 1, 2, 4, and 5 in both the two stanzas.) Wa-po-ga, thou gray owl; wi", a; tha-tsi-e tho, comest tome. (Line 3 in the first stanza.) 9 I-to-gi-o", thou horned owl; wi", a; tha-tsi-e tho, thou camest to me. (Line 3 in the second stanza.) Sone 3. (Free translation, p. 229; Osage version, p. 465.) ils Pa-ce, as in the darkness of evening; the a-to™ dse hit do, here where I stand. (Lines 1, 2, 4, and 5 in all the three stanzas.) Wa-po-ga, thou gray owl; wi", a; tha-tsi-e tho, camest tome. (Line 3 in the first stanza.) ee ee LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 593 2 I-to®-gi-o", thou horned owl; wi", a; tha-tsi-e tho, comest to me. (Line 3 in the second stanza.) 3. * We-ts’a-gi-o, thou snake; wi", a; tha-tsi-e tho, comest tome. (Line 3 in the third stanza.) Ka-Ka’-xe [-—1-Tst® Wa-tTHo®. Make them strike each other songs. Sone 1. (Free translation, p. 231; Osage version, p. 466.) 1. Tsi-go, my grandfather; a-he, from place to place; the tse the, let him go forth (to strike the enemy); the the, he the, vocables. (Lines 1, 2, and 4 in all the four stanzas.) Wa-zhi"-ca-be, the black bird (hawk); a-he, from place to place; the tse the, let him go forth (to strike the enemy); the the, he the, vocables. (Line 3 in the first stanza.) @) ae Wa-zhi®-xo-dse, the gray bird (hawk); a-he, from place to place; the tse the, let him go forth (to strike the enemy); the the, he the, vocables. (Line 3 in the second stanza.) OF Gthe-do"-zhi"-ga, the little hawk; a-he, from place to place; the tse the, let him go forth (to strike the enemy) ; the the, he the, vocables. (Line 3 in the third stanza.) : 4. Wa-k’o", actor; ho-ga, the mystic, consecrated, sacred; a-he, from place to place; the tse the, let him go forth (to strike the enemy) ; the the, he the, vocables. (Line 3 in the fourth stanza.) Grot J-ne-TrHE Wa-rTHO*. Brought home laid down songs. Sone. 1. (Free translation, p. 233; Osage version, p. 466.) Ile Wa-zhi", bird; ¢a-be, black; wa-tha-tse no", thou hast triumphed; e the he, vocables. (Lines 1 and 3 in the first stanza.) Wa-tha-tse no", thou hast triumphed; wa-tha-tse no®, thou hast triumphed; e the he tho, vocables. (Lines 2 and 4 in all the four stanzas.) 3594°—25;——38 594 THE OSAGE TRIBE. [MTH, ANN. 39 Pes Wa-zhi", bird; xo-dse, gray; wa-tha-tse no", thou hast triumphed; e the he, vocables. (Lines 1 and 3 in the second stanza.) 3. Gthe-do", hawk; zhin-ga, little; wa-tha-tse no", thou hast triumphed; e the he, vocables. (Lines 1 and 3 in the third stanza.) 4, Wa-k’o", actor; ho®-ga, the mystic, consecrated, sacred; wa-tha tse no®, thou hast triumphed; e the he, vocables. (Lines 1 and 3 in the fourth stanza.) Sone 2. (Free translation, p. 235; Osage version, p. 467.) i Tsi-go, my grandfather; mo®-thi-do®, draws the arrow; a-do®-e, look you. (Line:1 in all the four stanzas.) Tsi-go, my grandfather; mo®-thi-do", draws the arrow; a-do®-e, look you; mo®-thi-do", draws the arrow; a-do"-e, look you. (Lines 2 and 4 in all the four stanzas.) Wa-zhi", bird; ¢a-be, black; mo"-thi-do", draws the arrow; a-do®-e, look you. (Line 3 in the first stanza.) 2s Wa-zhi", bird; xo-dse, gray; wi", a; mo®-thi-do", draws the arrow; a-do®-e, look you. (Line 3 in the second stanza.) 3. Gthe-do®, hawk; zhi"-ga, little; wi", a; mo®-thi-do”, draws the arrow; ) oD , ’ a-do®-e, look you. (Line 3 in the third stanza.) 4, Wa-k’o", actor; ho®-ga, the mystic, consecrated, sacred; mo®-thi-do*, draws the arrow; a-do"-e, look you. (Line 3 in the fourth stanza.) Sone 3. (Free translation, p. 236; Osage version, p. 467.) AVE Tsi-go, my grandfather; mo*-thi-do", has drawn the arrow; a-gthi, has come home; no®-zhi"-e, where he stands. (Lines 1, 2, and 5 in all the four stanzas.) Mo®-thi-do", has drawn the arrow; a-gthi, has come home; no?®- zhit-e, where he stands. (Lines 3 and 6 in all the four stanzas.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 595 Wa-zhi", bird; ¢a-be, black; mo*-thi-do", has drawn the arrow; a-gthi, has come home; no®-zhi"-e, where he stands. (Line 4 in the first stanza.) Ds Wa-zhi®, bird; xo-dse, gray; mo™-thi-do®, has drawn the arrow; a-gthi, has come home; no®-zhi"-e, where he stands. (Line 4 in the second stanza.) Se Gthe-do", hawk; zhi®-ga, little; mo*-thi-do", has drawn the arrow; a-gthi, has come home; no*-zhi"-e, where he stands. (Line 4 in the third stanza.) 4, Wa-ko", actor; ho"-ga, the mystic, consecrated, sacred; mo®-thi-do®, has drawn the arrow; a-gthi, has come home; no*-zhi®-e, where he stands. (Line 4 in the fourth stanza.) U’-TtHu-psE I-No*%-zH1% Wa-tTHO®. Partakers rising song. Sone 1. (Free translation, p. 237; Osage version, p. 468.) Ie A-ki-pa, meet ye; wi" da do ho, all as one; pe-dse to® tha, at the fire place. (Lines 1 to 4 in the first stanza.) aeZe A-ki-pa, meet ye; wi" da do ho, all as one; i-bi-k’u tha, touching closely each other. (Lines 1 to 4 in the second stenza.) Ni-psrt Wa-crpe W1’-cI-5. Haunches rest ritual. (Free translation, p. 238; Osage version, p. 468.) 1. A, they said; a bi" da, it has been said; tsi, house; ga, in this. 76, 85. 2. Wa-ca-be, black bear; u-¢a-ka, blemish in color; thi"-ge, having none; kshe, that lies outstretched; a, they said. 3. Zhit-ga, the little ones; zhu-i-ga, their bodies; o°-the, make of me; ta bi® da, they shall. 4, Ci-pa-hi, my toes; thi-¢tu-the, that are gathered in folds; ga tse, this; a, they said. 5. U-no*, signs of old age; a-gi-the, I have made to be; mi®-kshe inda, I whosithere. 11, 17, 23, 30, 35, 41, 48, 52, 56, 60, 64. 6. Zhit-ga, the little ones; no", old age; hi, they come to; do®, when; a, they said. 596 I (oe) 16. 19. 34. THE OSAGE TRIBE, [ETH. ANN. 39 . Ci-pa-hi, their toes; thi-gtu-the, gathered in folds; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®, as they travel the path of life; ta i tse a, they shall; zhir-ga, the little ones. Zhi"-ga, the little ones; zhu-i-ga, their bodies; o®-tha, make of me; bi, they; a, they said. 12, 14, 18, 20, 24, 26, 31, 36, 42, 45, 49, 58, 57, 61, 65, 68, 70, 88, 92, 96, 100, 104, 111, 115, 119, 1123. . U-no", old age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo"-thi", as they travel the path of life; tai tse a, they shall; zhi"-ga, the little ones. 28, 33, 39, 46, fleet 20: . Hi-ko", ankles; ba-¢’i"-tha, wrinkles; ga ge, these; shki, also; a, they said. . Hi-ko", ankles; ba-¢’i"-tha, wrinkles; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo"-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. 5. I-ts’a, causes of death; thiv-ge, having none; mo®-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. 27: Tse-wa-tse, inner muscles of my thighs; u-ga-wa, loosened with age; ga, this; thit-kshe, sitting; ae rile a, they said. Tse-wa-tse, inner muscles of the thighs; u-ga-wa, loosened with age; a bi, spoken of as; i-the, live to see; ki-the, cause them- selves to; mo®-thi®, as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. . Ts’e, to die; wa-tse-xi, difficult; ki-the, cause themselves to be; mo?-thi", as they travel the path of life; tai tse a, they shall; zhir-ga, the little ones. 38. Thiu-we, side of the body, the ribs; ga-gthe-ce, outlines of; ga ge, these; shki, also; a, they said. Thiu-we, ribs; ga-gthe-ce, outlined with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®, as they travel the path of life; tai tse a, they shall; zhi"-ga, the little ones. . A-zhu, muscles of my arms; ga-wa, loosened with age; ga tse, these; shki, also; a, they said. 2. A-zhu, muscles of the arms; ga-wa, loosened with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo"-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. Do-dse, muscles of my throat; u-ga-wa, loosened with age; ga kshe, these; a, they said. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 597 37. 40. 43. 47. 50. 51. 54. 50. 58. 59. 63. 66. 67. Do-dse, muscles of the throat; u-ga-wa, loosened with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo?-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. Hi-k’e, muscles of my chin; u-ga-wa, loosened with age; ga kshe, these; a, they said. Hi-k’e, muscles of the chin; u-ga-wa, loosened with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhi®-ga, the little ones. I»-dse-no?-he, my cheeks; a-ga-stse-dse, overhanging; ga tse, these; a, they said. J=-dse-no"-he, their cheeks; a-ga-stse-dse, overhanging; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo?-thi", as they travel the path of life; tai tse a, they shall; zhit-ga, the little ones. I-the-dse, corners of my mouth; bi-xo", the folds of; ga tse, these; shki, also; a, they said. I-the-dse, corners of the mouth; bi-xo®, folded with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo?-thi", as they travel the path of life; tai tse a, they shall; zhi®-ca, the little ones. I"-shta-the-dse, corners of my eyes; bi-xo", folded; ga tse, these; shki, also; a, they said. J»-shta-the-dse, corners of the eyes; bi-xo", folded with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhi®-ga, the little ones. Pe, my forehead; ga-gthe-ce, wrinkles; ga ge, these; shki, also; a, they said. 2. Pe, forehead; ga-gthe-ce, wrinkled with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhi®-ga, the little ones. Ta-xpi, crown of my head; hi", the hairs of; ga-ca-dse, thinned with age; ga, this; thi"-kshe, sitting; shki, also; a, they said. Ta-xpi, the crown of their heads; hi, the hairs of; ga-¢a-dse, thinned with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; tai tse a, they shall; zhi®-ga, the little ones. Pa-hi*, hairs of my head; ¢o"-¢o®, whitened with age; ga ge, these; shki, also; a, they said. 598 69. 90. 93. 94. THE OSAGE TRIBE. [ETH. ANN. 39 Pa-hi", hairs of their heads; ¢o"-go", whitened with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo*-thi", as they travel the path of life; ta i tse a, they shall; zhit-ga, the little ones. 2. Ho®-ba, days; tha-gthit, that are calm and peaceful; xtsi, verily; shki, and; a, they said. . U-hi, to reach and enter; ki-the, cause themselves to; mo®- thi, as they travel the path of life; ta i tse a, they shall; zhit-ga, the little ones. . Ga, these, words; no™-zhi" da, shall stand for all time. . Zhit-ga, the little ones; mo"-ko", medicine; tha, to use as; bi, they; thi®-ge a-tha, there is nothing; e-ki-e, said to one another; a-ka, they. . Mo®-tse-dse, bank, precipice; ko™-ha, the brink of; dsi, there; xtsi, verily; a, they said. . Xo-dse, the red cedar; to", stood; no”, there. . Xo-e, sighing; to", standing; hi, where he took his place; no®- zhi® to", and stood; a, they said. 81. . Zhit-ga, the little ones; mo®-ko", medicine; tha, to make of me; ba, they; tho"-ta, that they may; the ga, here at this place; a-to™ he it da, I stand. 2. Ta-dse, winds; u-the-the, the four paths of; he-no"-ha te, in the midst of; a, they said. . E-no?-ha, whichever way the winds blew. . Ga-btho", a pleasing fragrance; the the, he sent forth; to", as he stood; a, they said. . Ko®-gthe, root; hi-da, the base of; ga, this; thi"-kshe, sitting; shki, also; a, they said. . U-no®, a sign of old age; a-gi-the, I have made it to be; a-to"-he in da, I who stand here. 91, 95, 99, 103, 110, 118. . Ci-pa-hi, toes; u-thi-btha, gnarled with age; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo"-thi", as they travel the path of life; tai tse a, they shall; zhi-ga, the little ones. Hi-ko", my ankles; ba-k’i"-tha, the wrinkles of; ga tse, these; a, they said. Hi-ko", their ankles; ba-k’i"-tha, the wrinkles of; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo?- thit, as they travel the path of life; ta i tse a, they shall; zhi-ga, the little ones. Ga-xa, outspreading branches; a-gthe, attached to the trunk; ga ge, these; shki, also; a, they said. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 599 95. A-dsu-ta, in their limbs, arms; i-ts’a, causes of death; thi"-ge, 98. 101. 102. 105. none; ki-the, cause themselves to have; mo*-thi", as they travel the path of life; tai tse a, they shall; zhi"-ga, the little ones. I-ta-xa, the topmost branches; a-ba-dsu-ge, bent downward; ga ge, these; shki, also; a, they said. A-ba-ku, shoulders; thi-xo™ e-go", as though broken; a_ bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta i tse a, they shall; zhi"-ga, the little ones. I-ta-xe, the topmost branches; ga-mo", feathery; ga ge, these; shki, also; a, they said. Pa-hi", hairs of the head; go"-co", whitened with age; u-gtho" e-go", resembling a cap; a bi, spoken of as; i-the, live to see; ki-the, cause themselves to; mo®-thi®, as they travel the path of life; ta i tse a, they shall; zhi"-ga, the little ones. . Zhir-ga, the little ones; mo"-ko", medicine; tha, to be used by them; bi, they; ga, this, the red cedar; no®-zhi" da, stands. . Ci-thu-ce, they (the little ones) took footsteps; a-tsia-tha, and y Pp moved on; bi, they; do", when; a, they said. . Ni, river; ko"-ha, at the edge of; xtsi, verily; hi no*-zhi", came to and stood; a-ka, they. . Thi-u-ba-he, the side of my body; i-sdu-ge, the right; ga kshe, this that lies outstretched; a, they said. . Thi-u-ba-he, in the sides of their bodies; i-ts’a, causes of death; thi-ge, none; ki-the, cause themselves to have; mo®-thi", as they travel the path of life; ta i tsit da, they shall. . Ni-u-thu-ga, the current and bed of my waters; ga kshe, this that lies outstretched; a, they said. . Thi-u-thi-xthu-k’a, the hollow of my body; a-gi-the, I have made to be; a-to® he i" da, I who stand here. . Thi-u-thi-xthu-k’a, in the hollow of their bodies; a bi, spoken of as; i-ts’a, causes of death; thit-ge, none; ki-the, cause themselves to have; mo®-thi®, as they travel the path of life; tai tse a, they shall; zhi*-ga, the little ones. . Ni, water, the surface; ba-btha-xe, waves, wavelets; ga ge, these; shki, also; a, they said. . Ni, river; u-¢a-gi, wherein the current is. strong; ga kshe, this that lies outstretched; a, they said. 2. Ni-a-ko®, windpipe; a-gi-the, I have made to be; a-to™-he i" da, I who stand here. . Ni-a-ko®, in their windpipe; i-ts’a, causes of death; thi-ge, none; mo®-thi", as they travel the path of life; ta i tse a, they shall; zhi"-ga, the little ones. 600 THE OSAGE TRIBE, [ELH. ANN. 39 TSI’-ZHU WA-SHTA-GE VERSION OF THE NO¥’-ZHI°-ZHO* RITE. By SxHoN’-GE-MoN-1, No®-n1 A-THA-SHO-DSE W1’-GI-E. Tobacco smoke upon ritual, (Free translation, p. 245; Osage version, p. 473.) 1. Ha, ho; da-do®, what; wa-zhi*, courage; gi-the, make to be for themselves; ta, shall; ba, they; do®, interrogative particle; a, they said; a bi® da, it has been said; tsiga,in this house. (The refrain, a bi® da, tsi ga, 1s repeated at the end of every line and so this translation will suffice for all.) 17, 33, 49. I®-¢tho"-gthe-zhe, mottled lynx; zhi®-ga, little; kshe, lies out- stretched; no®, that; a, they said. 3. Wa-zhi®, courage; to"-ga, great; do™, because it is; wa-zhi", cour- age; gi-tha, make of it for themselves; bi, they; a, they said. 19 Soe ole 4. Wa-zhi", courage; gi-tha, make of it for themselves; bi, they; do", when; shici and a, they said. 20. 5. Wa-zhi", courage; u-ta- thi, their fame for to spread Sbieads bi they; ki- the, cause to be; mo®*-thi", as they travel the path et life; ta, shall; i, they; tsi" da, shall. 21, 37, 53. No®-be-hi, hands; wi-ta, mine. 22, 38, 54. 7. No®-be-hi, hands; tha, they make of them; bi, they; do", when; shki, and; a, they said. 238, 39, 59. 8. Not-be, hands; e-dsi, there, at the attack upon the foe; wa-thir- ga, absent from; zhi, never be; ki-the, cause themselves to be; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi” da, shall. 24, 40, 56. 9. Ho®-ba, day; i-ta-xe, at the beginning of; tho", at the; dsi, then; a, they said. 25, 41. 10. Ni, river; u-ga-xthi, the bend of; wi, a; e-dsi, there; xtsi, verily; a, they said. 26, 43. 11. Wa-ko"-tha, attack; tsi-the, rushed forth; to", from where he stood; a, they said. 27, 42. 12. Ta, deer; tse-he-xo-dse, gray horns, immature; kshe, that lies outstretched; a, they said. 13. Bi-shu-ka, bent, doubled up; xtsi, verily; a-thit hi the, threw or pressed to the ground; kshe, where it lay. 29, 45. 14. Wa-tse, triumph, exultation; niu, ery; ga-xe, make; to", where he stood; a, they said. 30, 46, 62. 15. Wa-tse, triumph; niu, ery; bi, they; do", when; ga xto", verily in this manner they shall cry; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi® da, shall. 31, 47, 63. i) SP LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 601 16. 18. 27. 34. 36. 44. bo (=r) O-ba-xo", a cut; do-ba, four; ga-xe, made; no®-zhi®, where he stood; a, they said. 32, 48, 64. Sho®-ge, wolf; hit, hairs; to, blue, dark gray; to, standing; no®, the; a, they said. Ta, deer; he, horns; ba-ci-ge, spiked; kshe, that lies outstretched; a, they said. J*-gtho"-ga, puma; do-ga, male; kshe, that lies outstretched; a, they said. Wa-zhi", courage; gi-the, make to be their; mo®-thi®, as they travel the path of life; bi, they; do", when; a, they said. 52. Ta, deer; he, horns; sha-be, dark, matured; kshe, that les out- stretched; a, they said. Wa-ca-be, black bear; do-ga, male; u-¢a-ka, blemish in color; thit-ge, that has none; kshe, hes outstretched; no", that; a, they said. . Co®-dse, upland forest; ko™-ha, the border of; dsi, there; a, they said. Mo®-ba-tsi-he, hummock; ho®-¢ka, of no particular size; do®, a. . Thi-ta-the, tore apart; gthi, pulled toward himself; no®-the, and placed; to", where he stood; a, they said. . Wa-gthu-shka, insects, bugs; zhi"-ga, little; sho" e-go", all con- tained therein; a, they said. . I-u-wa-tha-btho"-ce, he crushed between his teeth; to", where he stood; a, they said. Ho®-Be’-cu W1’-GI-£. Moccasins eut ritual. (Free translation, p. 248; Osage version, p. 474.) . Da-do", what; zhi"-ga, the little ones; giu-e, foot; ki-the, make to be their; mo®-thi", as they travel the path of life; ta, shall; ba, they; do”, interrogative particle; a, they said. 11, 21, 31. Ke, turtle; ¢it-dse, tail; ga-tse, serrations; pe-tho™-ba, seven; thit-kshe, sits; no", that; a, they said. . Ga, that; ¢iu-e, foot; ki-the, make to be their; mo®-thi", as they travel the path of life; bi, they; a, they said. 138, 23, 33. . Ciu-e, foot; ki-the, make to be their; mo"-thi", as they travel the path of life; bi, they; do", when; a, they said. 14, 24, 34. . Ciu-e, foot; ki, when they make of it; i-ts’a, causes of death; thit-ge, have none; ki-the, cause themselves to; mo®-thi", as they travel the path of life; ta, shall; i, they; tsim da, shall. 15, 25, 35. . Da-do", what; ho®-be-ko", moccasin string; the, make to be their; mo"-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 16, 26, 36. . We-ts’a, snake; ni-dsi-wa, that lives near water; kshe, lies out- : , b, ? ? ? stretched; no", that; a, they said. 602 THE OSAGE TRIBE. [BTII, ANN. 39 8. Ga, that; ho®-be-ko", moccasin string; the, make to be their; mo®-thi", as they travel the path of life; bi, they; a, they said. 18, 28, 38. 9. Hot-be-ko", moccasin string; the, make it to be; mo®-thi", as they travel the path of life; bi, they; do", when; a, they said. 19, 29, 39. 10. Ho-be-ko", moccasin string; i-ts’a, causes of death; thi"-ge, have none; ki-the, cause themselves to; mo"-thi®, as they travel the path of life; ta, shall; i, they; tsit da, shall. 20, 30, 40. 12. Ke, turtle; gi"-dse, tail; ga-tse, serrations; sha-pe, six; thi®-kshe, sits; no", that; a, they said. 17. We-ts’a, snake; mo"-ge, belly; ¢i, yellow; zhu-dse e-go", pinkish; kshe, lies outstretched; no, that; a, they said. 22. Ke, turtle; mo*-ge, breast; zhu-dse, red; thi®-kshe, sits; no®, that; a, they said. 27. We-ts’a, snake; mo®-ge, belly; gthe-zhe, spotted; thi®-kshe, sits; no", that; a, they said. 32. Ke, turtle; mo®-ge, breast; ¢ka, white; thi-kshe, sits; no", that; a, they said. 37. We-ts’a, snake; ca-be, black; mo™-ge, belly; ¢ka, white; kshe, lies; no", that; a, they said. 41. Da-do", what; mo*-hi*, knife; gi-the, make to be their; mo®- thi", as they travel the path of life; ta, shall; ba, they; do®, interrogative particle; a, they said. 42. Wa-dsu-ta, animal; shi®-to-zhi"-ga, young man, bull; kshe, lies; no", that; a, they said. 43. He, horn; tha-ta, left; tse, that stands; a, they said. ‘44. Ga, that; mo®-hi", knife; gi-the, make to be their; mo®-thi", as they travel the path of life; bi, they; a, they said. 45. Mo-hi", knife; gi-the, make to be their; mo*-thi", as they travel the path of life; bi, they; do", when; shki, and; a, they said. 46. Mo®-hi", knife; gi-pa-hi, sharp their; ki-the, cause to be; mo?- thi", as they travel the path of life; ta, shall; i, they; tsi® da, shall. 47. Da-do", what; wa-ba-to-be, use to cut upon; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 58, 59, 65. 48. Mi, sun; hi-e, where it disappears; ge, the places; ta, in that direction; ni-ka-shi-ga, people. 54. 49. Shit-to, youth, young man; ho, voice; btho"-xe, cracked; kshe, lies outstretched; no®, that; a, they said. 50. A-ba-to-be, use him to cut upon; mo*-thi", as they travel the path of life; bi, they; a, they said. 56, 62, 68. 51. Wa-ba-to-be, use him to cut upon; mo®-thi", as they travel the path of life; bi, they; do", when; a, they said. 57, 63, 69. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 603 o2. 61. 67. bo 16. Wa-ba-to-be, the act of cutting upon; gi-o-ts’e-ga, easy for them- selves; ki-the, cause to be; mo*-thi", as they travel the path of life; ta, shall; i, they; tsi da, shall. 58, 64, 70. . Shi-mi, maiden; ho, voice; btho"-xe, broken; kshe, hes out- stretched; a, they said. Ni-ka, man; wa-k’o", deeds accomplished, military honors; o0-tha- ha, to whom is attached; kshe, lies outstretched; a, they said. Wa-k’o, woman; wo", once; for the first time; we-da-the, gave birth; thit-kshe, sits; a, they said. Ka-no™ W1’-cr-r. Adornment ritual. (Free translation, p. 252; Osage version, p. 476.) Ha, ho; da-do", what; ki-no", adornment; gi-the, make to be their; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. Wa-ko"-da, god; ho®-ba, day; do", of the; thi"-kshe, who sits; a, they said. 10. Tse-ga, anew, early; xtsi, verily; hi, comes; no®, always; bi, they; a, they said. 11. Thi-u-ba-he, side of the body; tha-ta, left; dsi, there; a, they said. 12. . Da-zhu-dse, crimsoned with heat; thi®-kshe, sits; no", that is; a, they said. Ga, that; ki-no", adornment; gi-tha, make to be their; bi, they; a, they said. Ga, that; ki-no", adornment; gi-the, make to be; mo®-thi®, as they travel the path of life; bi, they; do", when; a, they said. J-ts’a, causes of death; thit-ge, none; ki-the, cause themselves to have; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi" da, shall. 16, 33. Da-do", what; wa-gthe, plume; gi-the, make to be their; mo?- thi", as they travel the path of life; ta, shall; ba, they; do, interrogative particle; a, they said. . Wa-gthe to" e-go", that which like a plume; to", stands; no*, that; a, they said. . Ga, that; wa-gthe, plume; gi-the, made to be their; mo*-thi®, as they travel the path of life; bi, they; a, they said. . Ga, that; wa-gthe, plume; gi-the, make to be their; mo®-thi", as they travel the path of life; bi, they; do", when; a, they said. Wa-gthe, plume; i-ts’a, causes of death; thi®-ge, none; ki-the, cause themselves to have; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi" da, shall. 604 Iie 18. 19: 20. 21. 22. 23. 24. 25. 28. 29. 30. 34. 41. 44, THE OSAGE TRIBE. [BTH. ANN. 39 Tsiu-ge, mussel; wa-gtho®, gorget; thi™-kshe, sits; no", that; a, they said. 129, 149. Wi-tsi-go e, my grandfather; e-gi-e, said to him; a-ka, they. Zhit-ga, the little ones; zho-i-ga, bodies; the, of which to make; thit-ge, they have none; a-tha, truly; wi-tsi-go e, my grand- father; e-gi-e, said to him; a-ka, they. Zhi*-ga, the little ones; zho-i-ga, bodies; tha, make of; ba, they; tho®-ta, may well; ni-ka-shi-ga, a person; mi®-kshe i" da, I am. Wa-ko"-da, god; ts’e, to die; wa-tse-xi, difficult; bthit i® da, T am. Zhit-ga, the little ones; zho-i-ga, bodies; o*-tha, make of me; bi, they; do", when; a, they said. 26, 31, 37, 42, 47, 51, 56, 61, 66, 70, 75, 80, 85, 89, 94, 99, 104, 108, 113, 118, 123, 127, 133, 138, 143, 147, 153, 158, 163, 167. Ts’e, die; wa-tse-x1, difficult to; ki-the, cause themselves to be; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi" da, shall. Wa-ko"-da, gods; e-shki, themselves; do", even; a, they said. 27, 35, 38, 45, 48, 54, 57, 64, 67, 73, 76, 83, 86, 92, 95, 102, 105, 111, 114, 121, 124, 131, 134, 141, 144, 151, 154, 161, 164. U-zho*-ge, path; be, any one; 0®-tho®-kshi-tha, see my; mo" zhi, I not; a-thit he in da, in my life’s journey. 36, 55, 74, 93, 112, 182, 152. U-zho*-ge, path; be, any one; i-kshi-tha, see their; ba, they; zhi, not; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi" da, shall. 39, 58, 77, 96, 115, 135, 155. Wa-gthu-shka, mysterious creatures; sho"-e-go", of every kind; xtsi, verily; do", when assembled; a, they said. 40, 48, 59, 62, 78, 81, 97, 100, 116, 119, 136, 139, 156, 159. Xit-ha, shell or skin; ¢a-gi, hard, impenetrable; wi-no®, I alone; bthit, I am; da, oral stop. 2. Xit-ha, shell; ¢a-gi, impenetrable; ki-the, cause (their skin) to be; mo®-thi, as they travel the path of life; ta, shall; i, they; tsi", shall; da, oral stop. Ni, river; u-ba-sho", bend; wi", a; the e, approached; do", when; a, they said. A-ki-dsi-ce, sweep aside in masses; i-he a-wa-the, I make them to lie; a-thi" he i", in my life’s journey; da, oral stop. 60, 79, 98, 117, 137, 157. A-ki-dsi-ce, sweep aside in masses; i-he-the, make them to lie; mo®-thi", as they travel the path of life; ta, shall; i, they; tsi", shall; da, oral stop. 63, 82, 101, 120, 140, 160. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 605 46. O*-ki-tha-zha-ta, make way at my approach; bi, they; mi®- kshe i", I who here sit; da, oral stop. 65, 84, 103, 122, 142, 162. 49, A-ki-tha-zha-ta, make way for them; bi, they; mo?-thi", as they travel the path of life; ta, shall; i, they; tsi, shall; da, oral stop. 68, 87, 106, 125, 145, 165. 50. Ho®-ba, days; tha-gthi", that are calm and peaceful; shki, and; u-hi, reach; a-ki-the, I cause myself to; a-thi he i", in my life’s journey; da, oral stop. 69, 88, 107, 126, 146, 166. 52. Ho®-ba, days; tha-gthi", that are calm and peaceful; shki, and; u-hi, reach; ki-the, cause themselves to; mo™-thi", as they travel the path of life; ta, shall; i, they; tsi, shall; da, oral stop. 71, 90, 109, 128, 148, 168. 538. Ni, river; u-ba-sho", bend; tho®-ba, second; the e, approached; do", when; a, they said. 72. Ni, river; u-ba-sho", bend; tha-bthi", third; the e, approached; do", when; a, they said. 91. Ni, river; u-ba-sho®, bend; do-ba, feurth; the e, approached; do", when; a, they said. 110. Ni, river; u-ba-sho", bend; ¢a-to*, fifth; thee, approached; do®, when; a, they said. 129. Ni, river; u-ba-sho", bend; sha-pe, sixth; the e, approached; do", when; a, they said. 150. Ni, river; u-ba-sho", bend; pe-tho™-ba, seventh; the e, ap- proached; do", when; a, they said. Tst Ta’-pe Wa-tHON. House approach song. Sone 1. (Free translation, p. 258; Osage version, p. 481.) One line only of the words translated. Ga-go" ha, thus, in this manner; mo®-bthi® e, | make my journey. W1’-ci-k. (Free translation, p. 258; Osage version, p. 481.) 1. Ha, ho; da-do®, what; wa-ci-thu-ce, direct their footsteps to- ward; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a, they said. 8, 15, 22. 2. O-k’o-be, valley; zhit-ga, little; wit, a; a-ci-thu-ce, shall direct their footsteps toward; bi, they; a-tha, indeed. 3. O-k’o-be, valley; zhi®-ga, little; wit, a; e-cka, or the like; e-wa- ka, mean or speak of; ba, they; zhi, do not; a, they said. 4. Ni, river; u-ga-xthi, bend; wi", a; a-¢i-thu-¢a, shall direct their footsteps; bi, they; a-tha, indeed. 606 THE OSAGE TRIBE. [BTH. ANN. 39 5. Ni, river; u-ga-xthi, bend; wi", a; e-cka, or the like; e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said. 6. Tsi, house; zhi®-ga, little; wit, a; a-ci-thu-ca, shall direct their footsteps; bi, they; a-tha, indeed. 13, 20, 27. 7. Wa-xo-be, shrine; zhi"-ga, little; ha-gtha-thit, carrying your; mo?-thi", walking; e-dsi, there; ba she, you, always; tse, shall. 14, 21, 28. (Song repeated. ) 9. O-k’o-be, valley; tho™-ba, second; a-ci-thu-ca, shall direct their footsteps toward; bi, they; a-tha, indeed. 10. O-k’o-be, valley; tho™-ba, second; e-c¢ka, or the like; e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said. 11. Ni, river; u-ga- Sai bend; ihecabes peeende a-ci-thu-¢a, direct their orien foward: bi, they; a-tha, melee 12. Ni, river; u-ga-xthi, bend; tho®-ba, second; e-¢ka, or the like: paleo, mean or speak of; ba, they; zhi, do not; a, they eae (Song repeated. ) . O-k’o-be, valley; tha-bthi", third; a-ci-thu-ca, direct their foot- steps toward; bi, they; a-tha, indeed. . O-k’o-be, valley; tha-bthir, third; e-cka, or the like; e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said. . Ni, river; u-ga-xthi, bend; a-ci-thu-ca, direct their footsteps toward; bi, they; a-tha, indeed. . Ni, river; u-ga-xthi, bend; tha-bthi", third; e-cka, or the like; e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said. . O-k’o-be, valley; do-ba, fourth; a-¢i-thu-¢e, direct their footsteps toward; bi, they; a-tha, indeed. O-k’o-be, valley; do-ba, fourth; e-cka, or the like, e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said. Ni, river; u-ga-xthi, bend; do-ba, fourth; a-ci-thu-ce, direct their footsteps toward; bi, they; a-tha, indeed. Ni, river; u-ga-xthi, bend; do-ba, fourth; e-cka, or the like; e-wa-ka, mean or speak of; ba, they; zhi, do not; a, they said. Wa-xo’-BE THU-sHKE Wa-THO®. Shrine untie songs. Sone 1. (Free translation, p. 261; Osage version, p. 482.) The meaning of the words of this song are obscured by the use of archaic or corrupted terms. if 3. Sone 2. (Free translation, p. 261; Osage version, p. 482.) Kia ha, downward; tha, you; wi, I; tha, send; tse, shall. Kia ha, downward; tha, you; wi, I; tha ha, send; shke he the, to be untied. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 607 Sone 3. (Free translation, p. 262; Osage version, p. 482.) 1. Sho®-ni-pa, archaic; wi", a; tha, you; wi, I; tha, send; tse, shall. 3. Sho®-ni-pa, archaic; wi", a; tha, you; wi, I; tha ha, send; shke he the, to be untied. Sone 4. (Free translation, p. 263; Osage version, p. 482.) Ls I"-da-ko, archaic; a-ha, now; shka, untied; ho® dse, when it becomes. (Line 1.) Sho-the, come toward you (the bird); the e he, vocables; shka, untied; ho" dse, when it becomes. (Line 4:) 5) a. T"-da-ko, archaic; a-ha, now; gtha, unfolded (mouth of the pouch) ; ho® dse, when it becomes. (Line 1.) Sho-the, come toward you; the e he, vocables; gtha, unfolded; ho" dse, when it becomes. (Line 4.) 3. J»-da-ko, archaic; a-ha, now; ga-wa, widened (mouth of the pouch); ho® dse, when it becomes. (Line 1.) Sho-the, shall come toward you; the e he, vocables; ga-wa, widened; ho® dse, when it becomes. (Line 4.) 4, I=-da-ko, archaic; a-ha, now; ga i-hi-tha, through this (the mouth of the pouch). (Line 1.) Sho-the, shall come toward you; the e he, vocables; ga i-hi-tha, through this (the mouth of the pouch). (Line 4.) Pr’-xe Tuu-cr Wt’-GI-z. Rattle take up ritual. (Free translation, p. 265; Osage version, p. 483.) 1. Da-do®, what; pe-xe, rattle; gi-the, make to be their; mo?-thi", as they travel the path of life; ta, shall; ba, they; do", inter- rogative particle. 2. Mi, sun; hi-e, it disappears; ge, the places where; ta, in that direction; to"-wo"-gtho", villages; pe-tho"-ba, seven; ha, sepa- rate; bi, they; a bia, they said. 10, 18. 3. I-thi-shno", the odd one in number; thi®-kshe, that sits; wa-pa, head; i-ta, belonging to; thit-kshe, that sits. 4. Ga, that one; pe-xe, rattle; gi-the, make to be their; mo®-thi", as they travel the path of life; bi, they; a bi a, they said. 608 THE OSAGE TRIBE. [BIH. ANN. 39 on 6 7/5 bo ba | . Pe-xe, rattle; gi-the, make to be their; mo®-thi", as they travel the path of life; bi, they; do", when. . Pe-xe, rattle; i-ts’a, causes of death; thi®-ge, none; ki-the, cause themselves to have; mo®-thi", as they travel the path of life; ta, shall; i, they; tse, shall; a bi a, they said. . I-thi-hi-dse, use it as a means to overcome the foe; mo?-thi", as they travel the path of life; bi, they; do®, when; shki, and. 15, 23, 30, 39, 48, 57. I-thi-hi-dse, overcome the foe; gi-o-ts’e-ga, with ease; ki-the, cause themselves to; mo®-thi®, as they travel the path of life; ta, shall; i, they; tse, shall; a bia, they said. 16, 24, 31, 40, 49, 58. Da-do", what; pe-xe, rattle; i-ba, handle; the, make to be; mo®- thit, as they travel the path of life; ta, shall; ba, they; do®, interrogative particle; a bia, they said. . [-thi-shno”, the odd one in number; thi"-kshe, that sits; a-xi-be, forearm; tha-ta, the left; kshe, that lies outstretched. Pe-xe, rattle; i-ba, handle; the, make to be; mo"-thi", as they travel the path of life; bi, they; a bi a, they said. . Pe-xe, rattle; i-ba, handle; the, make it to be; mo®-thi", as they travel the path of life; bi, they; do®, when. . Pe-xe, rattle; i-ba, handle; i-ts’a, causes of death; thi"-ge, none; ki-the, cause themselves to have; mo®-thi®, as they travel the path of life; ta, shall; i, they; tse, shall; a bi a, they said. Da-do", what; pe-xe, rattle; ¢u, seeds, the rattlers; the, make to be; mo®-thi", as they travel the path of life; ta, shall; ba, they; do", interrogative particle; a bia, they said. . L-thi-shno", the odd one in number; thi"-kshe, that sits; hi-k’e, the teeth; tha-ta, of the left jaw; kshe, that les. . Pe-xe, rattle; cu, seeds; the, make them to be; mo"-thi", as they travel the path of life; bi, they; a bi a, they said. . Pe-xe, rattle; ¢u, seeds; the, make them to be; mo®-thi", as they travel the path of life; bi, they; do®, when. 2. Pe-xe, rattle; ¢u, seeds; i-ts’a, causes of death; thit-ge, having none; mo®-thi", as they travel the path of life; ta, shall; i, they; tse, shall; a bi a, they said. 5. Pa-ho®-gthe, the first; ga-ca-thu, stroke of the rattle; ga, this; tse, that stands. . Mi, sun; hi-e, where it disappears; ge, the places; ta, in the direction; ni-ka-shi-ga, people, there are; bi, they; a bi a, they said. 34, 43, 52. . [-to™-wot-gtho, to the one for whom a village was founded; bi, by them; thi-kshe, who sits; a-ga-ca-thu, this stroke of the rattle; the-the, send; a-ka, they; bi a, they said. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 609 28. A-ga-ca-thu, give him this stroke of the rattle; mo*-thi", as they travel the path of life; bi, they; do", when. 37, 46, 55. 29. A-ga-ca-thu, give him the stroke with the rattle; gi-o-ts’e-ga, with ease; mo"-thi®, as they travel the path of life; ta, shall; i, they; tse, shall; a bia, they said. 38, 47, 56. 32. I-tho™-bi-o", the second; ga-ca-thu, stroke with the rattle; ga, this; tse, that stands. 33. Wa-thit-e-cka, without a purpose; sho", acted; ba, they; zhi, not; a bia, they said. 42, 51. 35. Shi-mi, a maiden; ho, voice; btho®-xe, broken; a bi a, they said; 36. A-ga-ca-thu, to her the stroke of the rattle; the tha, they sent; bi, they; a bia, they said. 45, 54. 41. We-tha-bthi"-o", the third; ga-ca-thu, stroke with the rattle; ga, this; tse, that stands; shki, also. 44. Ni-ka, man; wa-k’o", military honors; u-tha-ha, to whom is attached; kshe, that lies outstretched. 50. We-do-bi-o", the fourth; ga-¢a-thu, the stroke of the rattle; ga, this; tse, that stands. 53. Wa-k’o, woman; wo?, once, for the first time; we-da-the, gave birth; kshe, that lies outstretched. Sone 1. (Free translation, p. 268; Osage version, p. 484. 1h. (i, feet; no® do", by the power of his; wa-k’o" ha, he is enabled to act. Dona on and Gs 2. Hi,legs. 3.Zhu, body. 4. A,arms. .5. Pa, head. 6. I, mouth. Sone 2. (Free translation, p. 269; Osage version, p. 485.) Ike Wa-k’o®, power, as derived from concerted action; wi-tse, mine; sho", all; ni-pa-dse, archaic word; no" do", by that alone. (Line 1.) Wa-k’o" ha, power of action; (i, feet; no™ do", by those alone. (Line 2.) Sone 3. (Free translation, p. 270; Osage version, p. 485.) The use of corrupted words in this song makes it difficult to give an intelligible translation. 3594°—25}——39 610 THE OSAGE TRIBE. [BTH, ANN. 39 Sone 4. (Free translation, p. 270; Osage version, p. 485.) ile Ci-a wa, their feet; thi-ko, cramped; ta we, shall become. 2,3, 4, 5, and 6. 2. Hi-a wa, theirlegs. 3. Zhu wa, their bodies. 4. A wa, their arms. 5. Pa wa, their heads. 6. I-a wa, their mouths. Mr’-psrk Ga-xE Wa-THO®. F Bow making songs. Sone 1. (Free translation, p. 272; Osage version, p. 486.) Ak Tsi-go, my grandfather; wa-ci"-da, archaic; ko®-to", tie; ga-xa, make. (Line 1.) Mi, sun; wa-ci"-da, archaic; ko"-to", tie; the the he the the, vocables. (Line 3.) P35 Gthe-do®, hawk. (Line 3.) 3. Ka-xe, crow. (Line 3.) Sone 2. (Free translation, p. 272; Osage version, p. 486.) Most of the words of songs 2, 3, 4, and 5 are corrupted and given in a manner that makes it impossible to give intelligible translations. No®’-zHi-zHo™ Wa-THO®. Vigil songs. Sone 1. (Free translation, p. 275; Osage version, p. 487.) il There are no words to this song, but vocables are used imitative of the ery of the man taking the rite of vigil. Sone 2. (Free translation, p. 277; Osage version, p. 487.) Ve Tsi-go-e, my grandfather; hu-thi-k’u mo™ a, I gather or draw thee into my hand. » ae . . . hu-bi-ka mo? a, I crumble thee in my hand. tive mim’ (hip mnie. ere LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 611 3. . . . hu-thi-xthi mo® a, I moisten thee in my hand. 4. - . In-dse to tha, with thee I color my face blue. 5. -» « . -bi-k’u tha, I brush my face and head with thee. Sone 3. (Free translation, p. 278; Osage version, p. 488.) il Wa-k’o", act (ceremonially); ta bi, ye who are to; ha-wi tha ha, greetings to you. (Lines 1, 2, and 6.) Ha-ni da ha, that alone is important; ha-wi tha ha, greetings to you. (Lines 3, 4, and 5 in all three stanzas.) 9 a. Ni-ka, ye men; xo-be, of mystery; ha-wi tha ha, greetings to you. (Lines 1, 2, and 6.) 3. : ga-wi"-e tha ha, enter with rhythmic steps. (Lines 1, 2, and 6.) Sone 4. (Free translation, p. 280; Osage version, p. 488.) The corrupted words used in this song make it impossible to give a free or literal translation. Mr Wa’-o% Zui-Ga. Sun songs little. Sone 1. (Free translation, p. 281; Osage version, p. 488.) ils Tsi-go, my grandfather; he-tho™-be, as he appears; sho", then; ni wa-ta, you offer supplications; wa-k’o"™ he tse he, by sacred acts. (Lines 1, 2, and 4 in all the stanzas.) Ba-bthi, when with spreading rays; he-tho"-be, he appears; sho", then; ni wa-ta, you offer supplications; wa-k’o", by sacred acts. (Line 3.) 612 THE OSAGE TRIBE. [BTH. ANN. 39 2. Mo-gthe, when upright he stands; he-tho™-be, as he appears, etc. (Line 3.) oF Wa-gthe, when the plume-like shafts; he-tho™-be, appear, etc. (Line 3.) 4, Da-do®*, things, certain signs; he-tho"-be, appear, ete. (Line 3.) Sone 2. (Free translation, p. 282; Osage version, p. 489.) if Wa-k’o", ceremonial acts; wi-tse, mine; sho", all (repeated). (Lines 1 and 3.) E-no", he-no", they alone, they alone; wa-ko"-da-gi-e tho, are mys- terious; wa-k’o", ceremonial acts; wi-tse, mine; sho®, all. (Line 2.) Sona 3. (Free translation, p. 283; Osage version, p. 489.) We E-no® he tha ha, they are all in all; wa-k’o", ceremonial acts; wi-tse, mine; sho", all of them. (Line 2.) 9 ae E-no", they alone; wa-k’o"-e tha ha, are mysterious acts; wa-k’o®, ceremonial acts; wi-tse, mine; sho", all of them. (Line 2.) 3. E-no", they alone; ho®-ga-e tha, are sacred, ete. (Line 2.) 4. E-no®, they alone; wi-ta-e tha, I call my own, etc. (Line 2.) Tse Wa-THO®. Buffalo songs. Sone 1. (Free translation, p. 286; Osage version, p. 489.) ie Mi-ga, female; do", I being the; ho", vocable; mo®-(ho®, vocable) bthit da he, I go forth. (Line 1.) LA FLBSCHP] RITE OF VIGIL—LITERAL TRANSLATION. 613 E he, lo; mo®-(ho", vocable) bthit da he, I go forth; the, vocable; he-tho*-be the, to appear (in bodily form). (Lines 2, 3, and 4 in all the stanzas.) 2. 34 and 4: 2. Do-ga, male; 3. Zhi"-ge, the little one; 4. Ts’a-ge, the aged one. Sone 2. (Free translation, p. 287; Osage version, p. 490.) il Mi-ga, female; tha ha, the; mo™-(ho®, vocable) thit be, is coming. (Lines 1 and 3.) Ji he, lo; the he, vocables; mi-ga, female; tha ha, the; mo®-(ho*, vocable) thi" be, is coming. (Lines 2 and 4.) A he the the the he, vocables. (Line 5 in all the stanzas.) 2, 3, and 4. 2. Do-ga, male; 3. Zhi"-ga, the little one; 4. Ts’a-ge, the aged one. Sone 3. (Free translation, p. 289; Osage version, p. 490.) 1. A-ci-gthe no, footprints I make; do® ho" no®, good, beneficial. (Lines 1 to 6.) A he the the the he. (Line 7 in all the stanzas.) 2. . . . gi-xa no®, clearing the ground for the seed. (Lines 1 to 6.) 3. . . . gthe-ca no, the hills lie in rows like stripes. (Lines 1 to 6.) 4. . . . Ho*-ga no", sacred, mysterious. (Lines | to 6.) ba-bthi no", the seeds push upward, breaking the soil. (Lines 1 to 6.) 6. - . . ga-mino?, the leaves sway in the wind. (Lines 1 to 6.) 7 - . . mo*-gthe no*, the stalks stand upright. (Lines 1 to 6.) 614 THE OSAGE TRIBE. [BTH. ANN, 39 8. - . . wa-k’o" no®, the sacred acts are performed. (Lines 1 to 6.) 9. + . . xXa-pe no", I pluck the ripened ears. (Lines 1 to 6.) 10. . . . Xtha, the blossoms; zho" no", fallin showers. (Lines 1 to 6.) Hake - . . ga-dsi® no®, the ears cross each other in profusion. (Lines 1 to 6.) 12. bi-xtho", I bend the tall stalks to reach the ears. (Lines 1 to 6.) Se — zha-wa no", there is joy in my home. (Lines 1 to 6.) SHo’’-ck Wa-THO", Wolf songs. Sone 1, (Free translation, p. 291; Osage version, p. 491.) il Ci-a, their feet; wa-thi-ko-ge he, may they be cramped. (Lines 1, 2, 4, and 5.) ; Ni wa-ta ha, obscure in meaning, probably, pray ye; thi-ko-ge he (that their feet may be cramped). (Line 3 in all the stanzas.) 2, 3, 4, 5, and 6. 2. Hi-a, their legs. 3. Zho, their bodies. 4. A, their arms. 5. Pa, their heads. 6. I-a, their mouths. Sone 2. (Free translation, p. 292; Osage version, p. 491.) 1 Ci-a, their feet; wa-thi-ko-ge he, may they be cramped; ka-wa, that; ho®-da ha we, is what we ask. 2, 3, 4, 5, and 6. 2. Hi-a, their legs. 3. Zho, their bodies. 4, A, their arms. 5. Pa, their heads. 6. I-a, their mouths. a ey LA FLESCHD] RITE OF VIGIL—LITERAL TRANSLATION, 615 Sone 3. (Free translation, p. 293; Osage version, p. 492.) 1G Ho®-wo-da ha we, we make our appeal; ho"-wo"-da ha we, we make appeal. (All three lines.) 2 To®-wo® da ha we, we ask for a village; to"-wo" da ha we, we ask for a village. (All three lines.) Sone 4. (Free translation, p. 294; Osage version, p. 492.) 1. Tsi-go, my grandfather; gthi no", who fails not to return; he no®, he is all in all; no®™ no, vocables. (Lines 1, 2, 3, and 8 in the two stanzas.) He the the the, vocables. (Lines 4 and 7 in the two stanzas.) Ho? do®, as night; gthi no®, fails not to return; he no®, he is all in all; no? no®, vocables. (Lines 5 and 6.) 9 ae Ho?-ba, as day; gthi no®, who fails not to return; he no®, he is all in all; no™ no", vocables. (Lines 5 and 6.) Wa-NO’-GE A-BA-CU Wa-THO®, Attack pointing to the direction of songs. Sone 1. (Free translation, p. 297; Osage version, p. 492.) ib, Tsi-go, to my grandfather; wa-¢i"-da, the bird; ha ni wa-ta, ask ye for aid. (Lines 1, 2, and 5 of both stanzas.) Ka-xe, to the crow; mo" the tha, the arrow; ha ni wa-ta, ask ye for aid. (Lines 3 and 4 of the first stanza.) 2. Gthe-do®, to the hawk; mo® the tha, the arrow; ha ni wa-ta, ask ye for aid. (Lines 3 and 4 of the second stanza.) Sone 2. (Free translation, p. 298; Osage version, p. 493.) ie Ho, ho; ni wa-ta, ask ye for aid, ask ye for aid. (Line 1 in all the five stanzas.) Ka-xe, to the crow; mo® the tha, the arrow; ha ni wa-ta, ask ye for aid. (Lines 2 and 3 of the first stanza.) 616 THE OSAGE TRIBE. [WTH, ANN. 39 9) Gthe-do", to the hawk; mo"-the tha, the arrow; ha ni wa-ta, ask ye for aid. (Lines 2 and 3 of the second stanza.) 3. Mo"-the tha, to the arrow itself; ha ni wa-ta, ask ye for aid. (Lines 2 and 3 of the third stanza.) 4, Mo? the a-the tha, to the arrow I send forth; ha ni wa-ta, ask ye for aid. (Lines 2 and 3 of the fourth stanza.) 5. Tsi-go the tha, to my grandfather, the mysterious one; ha ni wa-ta, ask ye for aid. (Lines 2 and 8 of the fifth stanza.) F Sone 3. (Free translation, p. 299; Osage version, p. 493.) The use of archaic and corrupted words in songs 3, 4, 5, 6, and 7 makes it difficult to give an intelligible translation. Wa-tst’ a-pst Wa-THO",. At the triumph songs. Sone 1. (Free translation, p. 302; Osage version, p. 495.) the He wa-to, I have triumphed; He wa-to he tha, behold I have tri- umphed. (All of the lines of the stanza.) Sone 2. (Free translation, p. 303; Osage version, p. 495.) 1: He wa-to, he wa-to a ha, I have triumphed; Sho-ka, ceremonial mes- senger; he-wa he the, through his efforts. (All three lines of the first stanza.) 2s Xo-ka, master of ceremonies; . . . (AIl three lines of the second stanza.) Sone 3. (Free translation, p. 305; Osage version, p. 495.) ie A ha, behold; wa-¢i"-da ha, the symbolic man; wa-k’o"-e tha, has triumphed; e the, vocables; ¢1" da ha we, he having feet. LA FLESCHE] RITE OF VIGIL——-LITERAL TRANSLATION, 617 25/3, 455, and 6. 2. Hi" da ha we, he having legs. 3. Zhu im da ha we, he having a body. 4. A i® da ha we, he having arms. 5. Pa i" da ha we, he having a head. 6. I" da ha we, he having a mouth. Sona 4 (Free translation, p. 306; Osage version, p. 495.) 1 Tsi-go, my grandfather; Wa-ko®-da, gods; ta ha we ha, toward them, with reverence; thi-o-ka-we, spread; tse i do, let him be. Sone 5. (Free translation, p. 307; Osage version, p. 496.) Ie E no®, lo; wa-no®-xe he, a spirit; wa-ko"-da, mysterious; wa-ha, skin; cu, cut; wi-shi, I ask you to. (Lines 1 and 2.) (i, on my feet; bthe, I go forth; do", when; wa-ko®-da, mysterious; wa-ha, skin; cu, cut; wi-shi, I ask you to. (Line 3.) Sho-bthe, I come to you; do® he, when; wa-ko*-da, mysterious; wa-ha, skin; ¢u, cut; wi-shi, I ask you to. (Line 4.) 234. 5) andro: 2. Hi, on my legs. 3. Zhu, with my body. 4. A, with my arms. 5. Pa, with my head. 6. I, with my mouth. Sone 6. (Free translation, p. 308; Osage version, p. 496.) ils Tsi-go, my grandfather; mo"-ge, breast; gu, cut; ta ha we ha, that it may be; thi-o-ka-we, unfold; tse i" da, let him be. 2.3, 4, and 5. 2. Hi, legs. 3. A, arms. 4. Pa, his head. 5. I, his mouth. Sones 7, 8, 9, AND 10. (Free translation, p. 309; Osage version, p. 496.) The words of these songs are fragmentary and archaic and their meaning is obscured, therefore they can not be intelligibly translated. Ni’-pst Wa-THo*. At the water songs. Sone 1. (Free translation, p. 312; Osage version, p. 498.) The use of archaic terms and corrupted words in songs 1, 2, 3, 4, and 5 of this group make it difficult to give an intelligible translation. 618 THE OSAGE TRIBE. [BTH. ANN, 39 Sone 6. (Free translation, p. 315; Osage version, p. 499.) Is He-tho-be tho, lo, he appears; ha, vocable; he-tho®-be-tha, lo, he appears. (Line 1 in all of the four stanzas.) Ca’-be, the black one (the black bear); he-tho™-be the, he who appears; no", at all times; ho, vocable; he-tho"-be, he appears. (Lines 3, 4, 5, and 6.) 9 To’-hno", otter; he-tho"-be the, he who appears; no", at all times; ho®, vocable; he-tho"-be, he appears. (Lines 3, 4, 5, and 6.) 3. I*’-gtho", puma; he-tho®-be the, he who appears; no", at all times; ho", vocable; he-tho"-be, he who appears. (Lines 3, 4, 5, and 6.) 4. Zha’-be, beaver; he-tho™-be the, he who appears; no", at all times; ho", yoeable; he-tho"-be, he appears. (Lines 3, 4, 5, and 6.) Ka’-xge Wa-rHo®. Crow songs. (Free translation, p. 317; Osage version, p. 499.) ils The three Crow songs here given are unintelligible because of the 5 to} to} archaic and corrupted words used in them. Mi TuHo’-to® Wa-ruo’, Sun vertical songs. Sone 1. (Free translation, p. 319; Osage version, p. 500.) Ile Mi, sun; sho she the, yonder passing by; o®-ba-he the, offers me a gift. (Lines 1, 2, and 5 in all the stanzas.) Xi-tha, eagle; sha (archaic), red; ho"-k’i-e tha, as a gift to me; ) D> ) ) * ) 5 o®-ba-he the, he offers to me as a gift. (Lines 3 and 4.) De Xi-tha, eagle; ¢ka, white; ho®-k’i-e tha, as a gift to me; o"-ba-he the, he offers to me as a gift. (Lines 3 and 4.) Se Xi-tha, eagle; pa, contraction of pa-co", white head; ho-k’i-e tha, as a gift to me; o®-ba-he the, he offers to me. (Lines 3 and 4.) a - LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 619 Sone 2. (Free translation, p. 320; Osage version, p. 500.) 1 Hi®-da-dsi, my father; he-tho®-(tho", vocable) be, when he appears. (Lines 1, 4, and 7.) T-a be, when he approaches; tho-to", the vertical; ga-xa, makes; (Lines 2 and 5.) Ka-wa, there; no™ daha, and then we shall offer our prayers; we the the, vocables. (Lines 3 and 6.) Sone 3. (Free translation, p. 321; Osage version, p. 500.) The words and sentences of songs 3 and 4 are broken and incom- plete, therefore an intelligible translation can not be made. Ta Wa-tTHO®. Deer songs. Sona 1. (Free translation, p. 322; Osage version, p. 500.) ills Ho?-da ha, we ask; mi®-dse he, for a bow; hot-da ha, we ask; mi®-dse he, for a bow. (Lines 1, 2, and 3.) 2. Ho®-da ha, we ask; mo" the he, an arrow; ho®-da ha mo®-the he, we ask for an arrow. (Lines 1, 2, and 3.) 3. Ho®-da ha, we ask; tho-the he, that the deer may appear; ho-da ha, we ask; tho-the he, that the deer may appear. (Lines 1, 2, and 3.) 4. Ho®-da ha, we ask; mi the he, to go forth; ho"-da ha, we ask; mi the he, to go forth. (Lines 1, 2, and 3.) Sone 2. (Free translation, p. 323; Osage version, p. 501.) Le Ha-we, it is well; tha-we, tha-we, vocables; tha-ke he, thou hast given tome. (Lines 1, 2, and 5.) Mit-dse he, a bow; ha-we, it is well; mi®-dse he, a bow. (Lines 3 and 4.) 620 THE OSAGE TRIBE. [BTH. ANN. 39 2 Mo® the he, an arrow; ha-we, it is well; mo" the he, an arrow. (Lines 3 and 4.) 3. Tho the he, the deer appears; ha-we, it is well; tho the he, the deer appears. (Lines 3 and 4.) 4. Mi the he, I go forth; ha-we, it is well; mi the he, I go forth. (Lines 3 and 4.) Sone 3. (Free translation, p, 324; Osage version, p. 501.) al Kia, obscure as to meaning; ha-we, it is well; mi"-dse he tha, the bow. (Lines 1 and 5.) Ha-we, it is well; mi®-dse he, the bow; a ha, an exclamation; mi®- dse he tha, the bow. (Lines 2 and 4.) Ha-we, it is well; mi™-dse he tha, the bow. (Line 3.) 2. ha-we, it is well; mo" the he tha, the arrow. (Lines 1 and 5.) 3. ha-we, it is well; tho the he tha, the deer appears. (Lines 1 and 5.) 4. ha-we, it is well; mi the he tha, I go forth. (Lines 1 and 5.) Sone 4. The words of songs 4, 5, 6, and 7 are obscure in meaning. WA-THO® SHA-PE TSE. Songs the Seven. No®-xtHe J-K1-psze Wa-rHo®. Charcoal the fight for songs. WI’-GI-E. (Free translation, p. 328; Osage version, p. 502.) 1. Ha, ho; da-do", what; wa-zhi", courage; gi-the, make to be their; mo?-thi", as they travel the path of life; ta, shall; ba, they; do®, interrogative particle; a, they said. 29. LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION. 621 2. 3. “NI 10. 12. 37. 41. Wa-ca-be, black bear; u-ca-ka, blemish; thit-ge, that has none; kshe, that lies outstretched; no", the; a, they said. Wa-zhi", courage; to®-ga, great; do®, because he is; wa-zhi", courage; gi-tha, make him to be; bi, they; a, they said. 31, 38, 47. Wa-zhi", courage; gi-the, make it to be; mo*-thi®, as they travel the path of life; bi, they; do", when; a, they said. 32, 39, 50. Wa-zhi", courage; u-ta-thi", to be famed for; bi, they; ki-the; cause themselves to be; mo®-thi", as they travel the path of life, ta, shall; i, they; tsi® da, they shall. 33, 40, 51. No®-be-hi, hands; wi-ta, my. 34. No?-be-hi, hands; the, make them to be their; mo*-thi®, as they travel the path of life; bi, they; do™, when; shki, and; a, they sald. 35. . No®-be, hands; e-dsi, there at the triumph; wa-thi®-ga, absent; zhi, not; ki-the, cause themselves to be; mo®-thi", as they travel the path of life; ta, shall; 1, they; tsi" da, shall. 36. Ci, feet; ko"-ha, edges of; sha-be, dark; ga, this; thit-kshe, sitting; a, they said. No®-xthe, charcoal; a-gi-the, | have made mine to be; a-thi™ he i da, in my life’s journey. 14, 18, 22, 26, 43, 54. . Not-xthe, charcoal; gi-the, make it to be; mo®-thi", as they travel the path of life; bi, they, the little ones; do", when; a, they said. 15, 19, 23, 27, 44, 55. : No-xthe, charcoal; gi-g¢a-be, black shall be their; ki-the, cause to be; mo®-thi", as they travel the path of life; ta, shall; 1, they; tsi" da, shall. 16, 20, 24, 28, 45, 56. . Cr-dse, tail; i-ta-xe, the tip of; sha-be, dark; ga, this; thit-kshe sitting; a, they said. . No®-ta, ears; i-ta-xe, the tip of; ¢a-be, black; ga, this; thit-kshe, sitting; a, they said. . I™-shta-ha, eyelids; sha-be, dark; ga, this; kshe, lying; a, they said. . Pa-zhu-zhe, nose; ¢a-be, black; ga, this; thi"-kshe, sitting; a, they said. . I-gtho™-ga, puma; do-ga, male; kshe, that lies outstretched; a, they said. Mi-xa ¢ka, white swan; to™-ga, great; wa-tha-xthi, evil disposi- tion; thit-ge, having none; thi"-kshe, sitting; no", the; a, they said, Ci-ha, skin of the feet; sha-be, dark; ga, this; thit-kshe, sitting; a, they said. . Pa-zhu-zhe, nose; ¢a-be, black; ga, this; thit-kshe, sitting; e-tho®-ba, also. 53. 622 THE OSAGE TRIBE. [BTH. ANN. 39 46. Ta, deer; he, horns; ba-ci-ge, spiked; kshe, that lies outstretched; no®, the; a, they said. 48. Pi-ci, gall; thit-ge, has none; tho®-zha, nevertheless. 49. Wa-zhi", courage; gi-the, make it to be; bi, they; a, they said. 52. Ci-pa-ha, toes; sha-be, dark; ga, this; thit-kshe, sitting; a, they said. Sone 1. (Free translation, p. 330; Osage version, p. 504.) il Ni-ka, men; ¢to be he, let them assemble; wa-tho" te he no, to sing. (Lines 1 and 5.)’. Ha-ni da we he, they alone; they alone, they alone. (Lines 2, 3, 4, and 6.) 2. Wa-zhi", bird; ¢a-be, black; he, vocable; wa-tho" te he no*, to sing. (Lines | and 5.) 3. Ta-ha, deer-skin; to™ be he, they who have the; wa-tho" te he no®, to sg. (Lines 1 and 5.) 4. Ho*-ga, the sacred eagle; to" be he, they who have the; wa-tho® te he no®, to sing. (Lines 1 ‘and 5.) Sone 2. (Free translation, p. 331; Osage version, p. 504.) iL Ni-ka, the men; ¢to be no", are assembling; dsi the tse, there let me go. (Lines 1, 2, and 5.) Ko-tha he no®, friends they are to me; ko-tha he, friends they are. (Lines 3 and 4.) Sone 3. (Free translation, p. 332; Osage version, p. 504.) 1. Ha-ni da, they alone; ha-ni da, they alone; he he the, vocables. (Lines 1, 2, and 5.) Wa-xtha, standards; to® bi the, they who have the; wa-tho" tse thé, they shall sing; he the, vocables. (Lines 3 and 4.) 29 ae Ta-ha, deer skins; to® bi the, those who have the; wa-tho" tse the, they shall sing; he the, vocables. (Lines 3 and 4.) — ee —— ——— ee LA FLESCHB] RITE OF VIGIL—LITERAL TRANSLATION. 623 3. Ho"-ga, sacred eagle; to™ bi the, they who have the; wa-tho" tse the, they shall sing; he the, vocables. (Lines 3 and 4.) 4. Ho-ba, the day of triumph; to" bi the, they who have the; wa-tho® tse the, they shall sing; he the, vocables. (Lines 3 and 4.) Sona 4. (Free translation, p. 333; Osage version, p. 505.) ile Pe-dse, pe-dse, the fire, the fire; hi tha, give it to me; wi-ta e tha, it is mine. (Lines 1, 2, and 5 in all the stanzas.) Wa-to" tha ha, mine it is; ki-no", to use as an emblem; dsi, at the gathering; a-thi" tse, to take. (Lines 3 and 4.) 2. Wa-to" tha ha, mine it is; ki-no™, to use as an emblem; dsi, at the gathering; a-thi bthe, forme to take. (Lines 3 and 4.) Wa-to" tha ha, mine it is; ki-no", to use as.an emblem; dsi, at the gathering; u-thi-ce, to share in its honors. (Lines 3 and 4.) 4. Wa-to" tha ha, mine it is; ki-no", to use as an emblem; dsi, at the gathering; u-thi-bthi, to pour into my hand. (Lines 3 and 4.) 3. Wa-to" tha ha, mine it is; ki-no", to use as an emblem; dsi, at the gathering; u-thi-xthi, to put upon my face. (Lines 3 and 4.) Sone 5. (Free translation, p. 335; Osage version, p. 505.) ile Dse, contraction of u-dse-the, fireplace; wi®-xtsi, one only; dse, fire- place; wi®-xtsi, one only; ha ha, it is. (Repeated in all the other five lines.) OD) Dse, fireplace; wi®-xtsi, one only; dsi, at the gathering; a-thi® bthe, ha ha, I shall take. 624 THE OSAGE TRIBE, [BTH. ANN. 39 3. Dse, fireplace; wit-xtsi, one only; dsi, at the gathering; u-thi-ce, to share in the honors. 4. Dse, fireplace; wit-xtsi, one only; dsi, at the gathering; u-thi-bthi, to pour into my hand. oO. Dse, fireplace; wi"-xtsi, one only; dsi, at the gathering; u-thi-xthi, 3B) to put upon my face. Sona 6. (Free translation, p. 337; Osage version, p. 506.) ie He, ho; ta-ha, the deerskin; kshe, that lies outstretched; shki, also; he-ni da ha, alone (has mystic power). (Repeated in all the lines.) 2, He, ho; wa-xtha, the standard with white feathers; kshe, that lies outstretched; shki, also; he-ni da ha, alone has power. 3. He, ho; ho®-ga, the standard made of the sacred eagle; kshe, that lies outstretched; shki, also; he-ni da ha, alone (has mystic powers). 4. He, ho; ho®-ba, the day of triumph; kshe, that les outstretched; shki, also; he-ni da ha, alone (has mystic powers). Sone 7. (Free translation, p. 338; Osage version, p. 506.) The words of this song are corrupted and are therefore untrans- latable. O-pxo% Wa-rHo®. Elk songs. Sone l. (Free translation, p. 339; Osage version, p. 506.) Ve Hi", hair; a-to® no", when I have; ki-no", adorned; do™ wa ha, well I shall be. (Lines 1, 3, 5, and 7.) Ki-no", adorned; do" wa, well; hi", hair; a-to™-a a, when I have. (Lines 2, 4, and 6.) | | LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 625 Sone 2. (Free translation, p. 349; Osage version, p. 506.) I, E, ho; hi®, hair; a-to" tha ha, when it has; ki-a ha, downward; da wi the, I shall send you. (Lines 1, 3, and 5.) Ka-a ha, downward; da wi-the, I shall send you. (Lines 2 and 4.) Sone 3. (Free translation, p. 341; Osage version, p. 507.) ie The use of archaic and corrupted words in Songs 3 and 4 make it difficult to give an intelligible translation. Sone 5. (Free translation, p. 343; Osage version, p. 507.) il E-no®, he alone; he, come to this place; ta tsi" da, shall; ha, vocable; do we, to count. (Lines 1, 3, and 5.) E tse he, he is the one; do wini da, I have given to you. (Lines 2, 4, and 6 of the first and second stanzas.) w) ae Tha-wa, to count; he, come to this place; ta tsi da, he shall; ha, vocable; do we, to count. (Lines 1, 3, and 5.) Sone 6. (Free translation, p. 344; Osage version, p. 508.) The use of corrupted words in this song makes it difficult to give an intelligible translation. Wa-ca-BE Wa-THO®. Black Bear scngs. Sone 1. (Free translation, p. 344; Osage version, p. 508.) il The words of this song are archaic or purposely corrupted so that a free or literal translation can not be given. 3594°—25;——40 626 THE OSAGE TRIBE. [BTH. ANN. 39 Sone 2. (Free translation, p. 345; Osage version, p. 508.) Ie Wa-pa-hi, weapons; u-ki-sha-no", in great numbers; he shke, also; wa-ni i" da, you have. (Repeated in the other three lines.) Sone 3. (Free translation, p. 346; Osage version, p. 508.) I Wa-pa-hi, weapons; shki, also; we-ni i" da ha, you have for them. (Repeated in the other three lines.) Sone 4. (Free translation, p. 347; Osage version, p. 508.) The words of this song are obscure in meaning and can not, there- fore, be given a free or literal translation. SHo’-sHO-KA Wa-THON,. Osprey songs. Sone 1. (Free translation, p. 348; Osage version, p. 509.) The words of the three songs that compose this group are obscure as to their meaning and can not, therefore, be translated. Pa-cr’ STsE-DsE Wa-THO®. Hills tall songs. Sone 1. (Free translation, p. 350; Osage version, p. 509.) ile Ko*-ca ha, abreast, side by side; ko-i-tha, come ye; a-tha, a-tha, vocables. (The translation of one line will cover all the others.) ys Ki-tha-ha, apart, not in solid rank; ko-i-tha, come ye; a-tha, a-tha, vocables. (The translation of one line will cover all the others.) Sone 2. (Free translation, p. 351; Osage version. p. 510.) The words of both stanzas of this song are obscure as to their mean- ing and can not, therefore, be translated. 627 RITE OF VIGIL—LITERAL TRANSLATION, LA FLESCHE] Ni-zaru’ Wa-rTHo%. Rain songs. Sone 1. (Free translation, p. 352; Osage version, p. 510.) Ie Mo"-gthe, stand upright; ho™-ge he, those that; ta-ko 1" da, are mys- terious; ha-we he, exclamation of wonder. (Lines 1, 3, 4, 5, and 8.) Ta-ko i" da, are mysterious; ha-we. (Lines 2 and 7.) E-da, look ye; do-ba ha, at the four; ta-ko i" da, that are mysterious. (Line 6.) Sone 2. (Free translation, p. 353; Osage version, p. 510.) Mo®-gthe, stand upright; ho™-ge, those that; ho"-ge, those that; ta-ko in da, are mysterious; ha-we he, exclamation of wonder. (Lines 1, 2, and 5.) E-da, look ye; do-ba ha, at the four; ta-ko i® da, that are mysterious; ha-we he. (Line 3.) Sone 3. (Free translation, p. 354; Osage version, p. 511.) il Mo*-xe, sky, clouds; she the, yonder moving; do", beautiful, pleasing to look upon; mo"-xe, clouds; ¢a-be, black. (AIL four lines.) 2. Mo"-xe, clouds; she the, yonder moving; do®, beautiful; mo*-xe, (All four lines.) clouds; xo-dse, gray. 3. Mo®-xe, clouds; she the, yonder moving; do", beautiful; mo®-xe, (All four lines.) clouds; ¢o®-ho", white. 4. Mo"-xe, clouds; she the, yonder moving; do", beautiful; mo*-xe, clouds; to-ho, blue. (All four lines.) 628 THE OSAGE TRIBE, [BTH. ANN. 39 I-rst* Ka-no% Wa-rxHo%,. Club decorating songs. Sone 1. (Free translation, p. 357; Osage version, p. 511.) ite We-tsi", the club; ki-k’o", decorated; tse he tha, let it be. (The translation of one line will cover all the others.) Sone 2. (Free translation, p. 358; Osage version, p. 512.) Stanzas 1 and 8. We-tsi®, the club; ki-no, decoration; wi", a; to®, has its own; he tha, lo, it has. (Lines 1 and 4 in all the stanzas.) We-tsi®, club; ki-no", decoration; ba-xo", a waving line; he tha, lo, it has. (Line 2.) Ke-no", decoration; ba-xo", a waving line; he tha, lo, it has. (Line 3.) Stanzas 2 and 4. We-tsi", the club; ki-no", decoration; tho-to", a straight line; he tha, lo, it has. (Line 2.) Ki-no", decoration; tho-to", a straight line; he tha, lo, it has. (Line 3.) Mo*™-1%-Ka I[-Ga-xtut Wa-rTHo". Earth striking songs. Sone 3. (Free translation, p. 359; Osage version, p. 512.) Stanzas 1 and 8. Wa-dsi, wherever is; mo®-gthe, vertical or the beginning; tse, the; ga-tho, there; bthe da hit do ho, I am going. (Lines 1, 2, and 4 in all the stanzas.) E tse he, thence; tsi-go, my grandfather; ba-xo", the waving line; the a-the no", I shall send. (Line 3.) Stanzas 2 and 4. E tse he, thence; tsi-go, my grandfather; tho-to", the straight line; the a-the no", I shall send. (Line 3.) Sone 4. (Free translation, p. 362; Osage version, p. 512.) Stanzas 1 and 8 Wa-dsi, wherever is; mo"-gthe, vertical, or the beginning; tse, the (repeat); hia wi tha ho, there I shall go. (Lines 1 and 4 in all the stanzas.) LA FLESCHE] RITE OF VIGIL—LITERAL TRANSLATION, 629 Hia ko the no" no"-ge (vague as to meaning); we-tsi®, club; wa-k’o®, an act; tho-to", the straight line; zho-gthe, with. (Line 2.) The he tse, to send; hia wi tha ho, there I shall go. (Line 3 in all the stanzas.) Stanzas 2 and 4. we-tsi", club; wa-k’o", an act; ba-xo", the waving line; zho-gthe, with. (Line 2.) Ho-r-Ga Gi-psHE Wa-THO, The earth go upon song. Sone 5. (Free translation, p. 363; Osage version, p. 513.) iL. Ha zho®, ho, it is done; ni-ka-e, thou man (repeated). (Lines 1 and 6 in all the six stanzas.) Ci, feet; the, to go upon; he he, vocables; tha wi tha, I send you forth. (Line 2 and parts of lines 3, 4, and 5.) 2, 3, 4, 5, and 6. 2. Hi,legs. 3.Zhu,body. 4. A,arms. 5. Pa. head. 6. I, mouth. Mo’ Gruu-stsE-pszk Wa-THO®. Arrow release songs. Sone 1. (Free translation, p. 366; Osage version, p. 513.) Stanzas 1 and 3. The-a ha tse, look you, here is one; tsi-go, thy grandfather; thi thir- ge, to overtake and seize; the a-the i" da, I send. (Line 1 of all the six stanzas.) The-a ha tse, look you, ete.; wa-zhi", bird; ¢a-be, the black; thi thit-ge, to overtake and seize; the a-the i" da, I send. (Line 2 of the first and second stanzas.) The-a ha tse, look you, etc.; e , bi hi, hi hi ,e e ; magical cries to urge on the speeding arrow. (Line 3 of all the six stanzas.) Stanzas 2 and 4. Gthe-do", hawk; zhi"-ga, the little one; . . . (Line 2 of the second and fourth stanzas.) 630 THE OSAGE TRIBE, [BTH. ANN. 39 Sone 2. (Free translation, p. 367; Osage version, p. 514.) Stanzas 1 and 3. Ha, ho; mo*, arrow; kshe, the; the a-the tse, I shall send; no®-ka, back; to-ho, blue; the no" no®, he that has. (Lines 1, 2, 5, and 6 of all four stanzas.) Ho no® no®, ho no® no®, vocables; no®-ka, back; to-ho, blue; the no” no", he that has. (Lines 3 and 6 of all four stanzas.) Zhu-dse, red; kshe, the; the a-the tse, I shall send; e 5 Jou Jovi, hi hi —, e—, e—, magical cries to urge on the speeding arrow. (Line 4 of stanzas 1 and 3.) Stanzas 2 and 4. Ca-be, black; kshe, the; the a-the tse, I shall send; e , bi hi, hi, hi, —, e—, e—. (Line 4 of stanzas 2 and 4.) Sone 3. (Free translation, p. 368; Osage version, p. 514.) ule E he he, lo; ts’e a-wa-the no", having slain the foe; gthiu wa he he no", | have come home. (Line 1 of all the five stanzas.) E he he, lo; zhu-dse, reddened; a-wa-the, I have caused them to be; ethiu wa he he no", I have come home. (Lines 2, 3, 4, and 5.) 2 a. xo-dse, lie scattered and gray; a-wa-the, I have caused themto; . . . (lines'2> 3,4) and 5:) 3. . . . Gi-hi, le scattered and yellow; a-wa-the, I have caused them to; 3) 29-5 | (@iimes' 25734 sand! 5s) 4. . . . Go"-ho", lie scattered and whitened; a-wa-the, I have caused them to; . . . (Lines 2, 3, 4, and 5.) 5. ki i-he, lie low; a-wa-the, I have caused them to}; . . . (Lines 2, 3, 4, and 5.) INDEX ANIMALS— appealed to by warriors__ four symbolic, wi’-gi-e of__ 245 skins of, for symbolic use - -_------------- 46 smoke offering to skins of__------------ 243-248 spirits of, as guardians of the penalties__- 44 APIOS APIOS, a sacred food plant _--_--------- 129 APPROPRIATION FOR AMERICAN ETHNOLOGY - 9 ARROWS— ceremony connected with__--_- 233-234, 364-365 SONGS ORS eae rena -- 233-234, 364-369 symbolic use of___---_--------- 207, 234, 364-365 ATAKAPA LANGUAGE, grammatical sketch of- 13 BANK-SWALLOW, as a Symbol----_------------ 50 BEAR, BLACK. See BLACK BEAR. BECKWITH, MARTHA WARREN, paper by---- 24 Brack BEAR— Asia SVIMDOles seseosaee a= 193, 214, 238, 244, 327 sacred soil disclosed by - ----------------- 186 Brack BEAR GENS— OM Ce\O ees eens = ee en eon 346 songs belonging to Wit 21-OlO lesa ee = ee ae eee eee ” See Wa-¢a’-be gens. BLACK BEAR SONGS BLUE JAY SoNncs Boas, FRANZ— bulletin by 24 paper by 24 WOLK: Of: 2222-920 os SBS te he 21 Bow, ceremonial painting of___-_------------ 234 IBOW-MAKING! SONGS=2--o 2225 easeceee= == 271-274 BuFFALO— a gift to the people_ hair of, as a symbol__- BUFFALO BULL, aS a symbol of courage and SCRON BUD esas ee aoe see nee ease ELE 244 BUFFALO-BULL-FACE GENS. See TSE-DO’-GA IN-DSE GENS. BUFFALO BULL GENS— Tite ACCredILEMULO a= se eee ee season 205 See Tho’-xe gens. BUFFALO BULL MEN, SONGS OF THE RISING OF WHE 2223.92 soe oo casscecsaqeteenseeee 206-213 BUFFALO FACEGENS. See TSE-DO’-GA I2-DSE GENS. IBUFFALO SONGS==.--==---2=2=--=-- 192-205, 283-289 ritual closed with-_-------.------_-_--- 205, 326 BUSHNELL, D: I., JR., work of--<-----.-.---- 22-23 BUTCHERING SONG 134 BUTTERFLY, as a Symbol 50 CARDINAL POINTS in religious rites_____--_--- 309 See WINDS, FOUR. CARRYING SONG CATAWBA LANGUAGE, study of, by John R. SYWADLOM == nasser sana aa =n saa ———— 14 CAT-TAIL GENS. See WA-KE’-THE-STSE-DSE GENS. Page CEDAR, a symbol of long life_._-----_-_-_--_- 238 CHARCOAL, SACRED— aisyimboll(opfirosssessse === nee ana ae aaa 113 songsirelatingitos-- = sass oss ee 213, 327 WSO) Ofe see a= 5 2 ee eee nae aes 327 wi'-gi-e of CHINQUAPIN, WATER, a Sacred food _________- 195 See NELUMBO LUTEA. CHITIMACHA LANGUAGE, grammatical sketch Of ae ees nS ete a tte ek 13 CIN’-DSE-A-GTHE, a tribal division --_____-__- 82 CI*/-DSE-A-GTHE GENS, Offices of__________-_- 92 CLARK, Miss M. S., work of_---_-----____-- 28 CLOTHING, ceremoninlees soos =a ese = CLowpbs, SONGS OF THE CLUB, SONGS OF DECORATING THE________ 355-358 COLLECTIONS transferred to United States National Museum. 27 COLORADO, ethnological work in 12 Cooper, JoHN M., bulletin by___ 24 CorN— aigift tothe people==---=---2-=-s226-55e= 207 ZrOWwNIDyawOMen esas =—== ses = See 288 symbolic planting of_ 194 CORN-PLANTING SONGS----------_--------- 196-205 CORRESPONDENCE Of the Bureau of American Ib thnolog y= = =o Seen es oo eee eee 10 Crow— appealitosforaid22=2=-- = =_ a 295 127 buffalo hunters guided by-----__-___--__ 183 mystic power of - 296 prominent in tribal rites_ e182; Crow Soncs 185, 316 CURTIN, JEREMIAH, paper by_-__------------- 24 DAKOTA DIALECTS, words of, found in Osage Tiftalseise oo esse ee ot eset ne ee Eee 186, 187 DEER— asiaisyimbola==sa=- <5 = a eee oe ee 214 as an emblem ---_---- 327 ceremonies connected with—_----__------ 322 place of, in tribal life -_ _____ Bee 322 DEER PEOPLE GENS. See TA’ I-NI-KA-SHI-GA GENS. DEER I SONGS 222 ee eee es = 129-137, 322-326 ritual(closediwithisve: <5 -- oss e= so-so 326 DENSMORE, Miss FRANCES— bulletin by 24 collections made by_-- 27 WOLky Ofte 22 een se Se ee eo 23 IDIVISIONSHORIBATS 2 oc 2o = soos ne 2a eek a= 82, 84 See GENTES. Do-p0®’-HO2-GA— authority, ole - —o- a=- = a oa 279 chosen leader of war party -------- 107, 109, 111 Guties!ofseeesen a ee Sevccemsss 107, 144, 279 Sonpsixefertming (0s === == see eee 120-123 Walling: Of-ssasassosacceaa ee sae eee 138 632 DRAGON FLY, as a symbol__ DREAMS, WI’-GI-E OF THE _____-__-------- EAGLE— See GOLDEN EAGLE. EAGLE FEATHER, use of, in ceremony ------- 251 EAGLE GENS. See HO®’/-GA A-HIU-TO® GENS. EARTH, songs connected with______ 358-362, 262-364 LEAS ONGS eos sass eesescaeet oe cee eae 338-344 E-NO®-MI"-DSE-TO2 GENS, arrows made by priests of 364 FACIAL PAINTING— symbolic. - 22222222525 ee SRE 243, toisend) courage. --=+=22¢ 22.225 S- 192-193 See PAINTING, SYMBOLIC. FALCATA CoMOSA, a sacred food plant_______ 129 FEAST, CEREMONIAL, SONGS OF______--_-_-- 226 FEES— for;initiation:.---25- 228 =e ee 46 for: reciting wii'-gi-62- 25 eee e eee ee 62 for services 274 given the A’-Ki-ho= Xo’-Ka____ 196 given the Wa’-do™-be___..._______-__- 181 FEewkEs, Dr. J. WALTER— appointment of, as chief_________._______ 27 papers) Dysaceses eee 3 24 volumes presented by_ a3 25 WOK Ofso 526 a se en ne Sates eee ee oe 9, 12-13 FIGHT FOR THE CHARCOAL, SONGS OF THE. 213 FINDING OF THE FOE, wi’-gi-e of the-__.____ 80 FiIrE— symboli of. 22 26221: -2c: Lt Sees 113 See CHARCOAL, SACRED. FIRE DRILL SONG 224 FIRE, SACRED— ceremony connected with____.____..__- 332, 334 method. ofjkindling#2se=s essen es 224 FIRE-MAKING SONG 225 HIREPLACES SON G2e= 2 sane = re eee 278, 280 FIREWOOD, SYMBOLIC, wi’-gi-e of__________- 223 FLETCHER, Miss ALICE C., mention of______ 38, 82 Foop— ceremonial gathering of___ 195-196 distribution of, at ceremony - 61 duties!ofiprocurings ss) =e eee 288 KGOD;PLANTS | gSACRIED sees = sas see 129 Footprints, explanation of use of word in 196 80 FRACHTENBERG, LEO J.— bulletin by_ WODK: Of) 32 sane GaNN, THOMAS, bulletin by_______________- 24 GENTES— exchange of positions of__.----_----=---._ 100 names of__ 84 - 230, 351-355 Gini DELDANCE Y= WOrkK Ofs 22s) 25) eee 21, 25 GILMORE, MELVIN R., paper by-_------.---- 24 GIRDLE, WOVEN, ceremonial use of_______ 251, 257 Gop*or DAY, path of2s---22-= = 357, 358, 360, 361 See Sun, SKY. GOLDEN EAGLE— Sia SyM D0 sess ne see ect 214 Sacred:nature 0f2-2 2. -88- seee = eee aes 336 INDEX Page GORGET, SHELL, used in ceremony ____-___- 251-252 GRANDFATHER, a term denoting reverence___ 97 101, 276 Grass, bunches of, used in ceremony______ 295, 298, 299, 300 GROUND PLAN OF PLACE OF INITIATION______ 84 GUARDIANS OF THE PENALTIES, WI’-GI-E OF_ 4446 GUERNSEY, S. J., bulletin by___ 24 GuRLEY, J. G., resignation of____.._________ 23 HAEBERLIN, H. K., death of__ 21 HARRINGTON, J. P., work of_- 20 HAWIKUH, excavations made at_____________ 10 Hawk— appeallto; for, aid S22 == eee 295 asia;war,emblem=! 2222225- sss 22sec. eee 206 the symbol of courage________- 100, 232, 296, 365 HAWK, SACRED— earried\ibysinger-e-==sse === eee 138 position of, as an omen__ S32 removal of, from shrine__ 2e 96 ithe:awakening of==ssesses==- se eee 89 HA WIK SYMBOLS, USe Of2--52-==.==-- 25s = 206 Hawk Wa-x0’-BE, legend of______________ 100-101 Hewitt, J. N. B.— papery Dys_ se. -2-- =<-5- 2 ee 24 WODkK Ofeo2 2 2 s--- seus aes Le eee 14-16 HILxs, HiGH, SONGS OF THE_________-____- 349-351 Hopce, F. W.— resignation \of2s 29 s== se =e 27 ROP ks Of oes ae a ae eee 9, 10-12 Homes, J. HENRY, letters of__._____._.___-- 23 Homes, W. H.— HOLY MEN, greeting to___ Ho®-Br’-GU CEREMONY _ Hor’-GA A-HIU-TO2 GENS— 92 symbol of. 50 Ho»’-GA GENS, authority and power of, to forganize;war parties=-e— 345 Ho*’-GA SEVEN FIREPLACES, place of, in (COLGIN ON Yee ee se ee ee 84 Ho»’-GA SUBDIVISION, gentes belonging to___ 84 Ho*’-GA TRIBAL DIVISION— divisions ofa 2= cs 2-235 = nb ee ae ritual belonging)t0s=—---2-—— = eee songs belonging to__ Hov’-Ga U-TA-NO™-DsI— a tribal division: -_.-=-------=--====.- house! Of: =22 2528 ae ee ee Hor’-Ga U-TA-NO®-DsI GENS— mythical story of - -__- 100 place of, in ceremony - 84 Symboll ofii- 222-2 = 2==2- eee 50 Ho»’-Ga WaA’-TSE-GA-WA, a tribal division. 82 LOUGH, \WAALTER, (wOrk Of2 = === ae 22 Hovse oF Mystery, ceremonialapproach to_ 86, 88, 99, 257-260 “HOUSE OF THE Ho*’-Ga”’ 4 83 HOUSE, SACRED, approach to_- Hse 79 HOVENWEEP NATIONAL MONUMENT, estab- ishment\ofo.: 5222 es ae ssc 13 HRDuICKA, ALES, bulletin by _----.---------- 24 HUNTERS, song referring to the return of___-- 203 INDEX 633 Page Page I»-GTHO"’-GA GENS— Moccasins, SYMBOLIC— animals used by, as symbols___--_-_-___- 244 ceremonial ctittingof_—_-------_-=2___-_- 61-63 mention of ceremonial use of______ 66, 67, 84-85, 251, 257, 259 41 diagramiofcutting sss ====ss = ne eee 62 92 | MONTEZUMA VALLEY, RUINS OF_____________ 12 50 | Mooney, JAMEs, work of___.-------_------_- 13 46 | Morris, Fart H., paper by_-----------_-___ 24 See PUMA GENS. IMOURNING/ CUSTOM >a 2222 see = eeecen ao 41-42 INITIATION CEREMONY— IMIG SY SUB OLICSUSE O Rss ssa ee eee eae 164 ground plan of place of____--___---------- 84 | Murr, JoHn M., collection made by _________ 27 notice of Munrog, Miss HELEN, work of___._----___- 24 preparation for___- MUSEUM OF THE AMERICAN INDIAN, collec- time|required for=2-2-222222 22-2 WE 8 lOmin eee ces = ee es cee ae ee ake 10 INTERPRETERS, difficulties in obtaining______ 15 | Music INDIAN Sid y Ofere = 23 Troquois FEDERATION, study of Cayuga texts IMEGSSELWI!-GI-H mesa ee een ee 252-253 Nelating toes eee ee ee 14 | Mystic HousE— JEDD; NSE M., work of-__-----22------- === 22 sacred fire kindled in__________________ 220, 225 KALAPUYA LANGUAGE, work on_____________ 20-21 SONGS Ole ee eens a ena eases 218 Ke/-k’l» gens— NAMES— Officetofee=2 cate 5 esas sessccee 93 gens bestowinge.-=.-- esas sdacnace- == 260 place of. takenfromjatsOng == =- eh asea ea ee 208 Kipper, A. V., bulletin by NELUMBO LUTEA, a sacred food plant-_____ 129, 195 Ko“ NORICEREMONS) oe) - 5-2 = eee ee NEw MExico, excavations in________________ 10-11 ISIN OLISON Guana eee ae eae eee NEWMAN, CHARLEs B., work of -____-_______ 25 Ky’-No® Wi'-GI-E NIcHOLs, Mrs. FRANCES S., work of__ _______ 23-24 KIOWA LANGUAGE, study of - 20 | NiGHTHAWK as a symbol.------------------- 50 KNIVES, SYMBOLIC - 346 | NIGHT-SINGING -__ Kroeser, A. L., work of = Ni-KA WA-KO"-DA-GI GENS— Kv’-zH1-wA-TsE, an Osage warrior 77 mention of-_.--.--.-_-. = ipcgaaimamaaa emanate 205 military honors of 178 mythical story concerning--___-_________ 206 MABORS DIVISION OFen eee en Oe 288 ofticelofes 2e == a-a2cane co 99, 100, 101, 206 La FLESCHE, FRANCIS— eae eae HEDGE xe can soccemmetnedeoees 1 ae NI/-KA-WA-ZHIP-TO"-GA, a living warrior___-__ 177 LAW, TRIBAL, punishment for violation of____ 42 7 muilitary honors Of ——— === ---2--on a= wi Ny-Ka Xo-BE, holy men ____---._------.--_- 102 aoe MIRE ae ce ior Laew oye VPs ere Nr’-K1 No®-K’0" RITE, the ‘“‘seventh degree” 37 caer OF THE HAWK WA-XO/-BE ________ 1 Nou note eae belief concerning origin of________________ 301- approach of, to place of ceremony-_------ ae 302, 338, 360, 361 UIE ssa eoccseseaecc geass ae mathtortierirals nitosg ceremonies performed by~_ _------_- 175, 316, 322 fama RE SOREGL 990 designated Holy Men--_ _----------_--_- 102 LitTLE Howse, approach to_________________ 80, 82 CHARS O woman Me mphasized by --------- oo LITTLE SONGS OF THE SUN___-----------_-- 280-283 ood Oe CUSTER LYNX, as a Symbol of courage__----__----_-- 58, 244 EAA ue A MAN, SYMBOLIC. See SYMBOLIC MAN. paiiting and Gressing Of ee ee a aaa 25 MANUSCRIPTS PURCHASED BY THE BUREAU__- 23 ee GH) soiccas Secs sseecee ssa Ly McELMo DIstRICct, visit to ruins of - 12 USS Oma Biss aesccaceceesse DNS MESO IER, SLD NTO. SENOS ceremony performed by_____ 53, 58, 61 MEN oF MysTERY GENS. See Ni’-KA Wa- Bete eee LEE ae we Ties OA = Nov ~ZHIP-ZHO® RITE— Mesa VERDE RUINS, type of_____- : 12 ee are 38 MICHELSON, TRUMAN, work of- -- 18-20 a ; Wise be eee Lan 318-391 NONeE OF INITIATION CEREMONY -___---_____ 52-53 ML-K’1"’ Wa-No2— Fe - z - a gens of the Tsi’-zhu division_._________ B4 count of, by See TAU eeeceseeeea= ute awargens®.: eet aM 243 songs of counting eee wessese ns = o22---2-- 172 PTIOUIT OTTO fe ened a LSet ns 177, 178 OJIBWA TEXTS, edited by Doctor Michelson __ 20 Symbollofencs. eS ies ___ 59 | OMAHA DIALECT, words of, in Osage rituals_ 186-187 MILLER, Dayton C., tone photographs de- OMAHA TRIBE— 23 RNY CHO aos ae oe a eae eee 131 Mission INDIANS, linguistic studies among_ 20 some customs of____- 41, 42, 111, 127, 137, 182, 183 IMOCCASIN CEREMONY...----.---=-----==-<--=- 248 stonyatoldib yes woe oe eee 124 MOCCASIN WI’-GI-E ORGANIZATION, TRIBAL, dual form of _________ 66 634 INDEX Page Page OSAGE TRIBE— RITE OF VIGIL, SONGS OF ___-_____-________- 275-280 divisions of RITES, many versions of_--_---_-_______-.__- 37-38 investigations among -- 16-18 | RrvER— organization of _______ -. 66,82 appeal for aid in crossing______________ 312, 315 OspREY, SONGS OF ________ _ 347 songs before crossing of____________ = | BAK} OwL, GRAY, SONGS OF THE _ 227 | Rotu, WALTER E., collection made by _____- 27 PAINTING, SYMBOLIC— SAGITTARIA LATIFOLIA, a sacred food plant... 129 Ceremonies |ofjos sa ass55 5 eee eee 69-73 | SARGENT, HOMER E., work supported by_-_ 21 ORTOD SEs foo! eae See. Seanad et ae 194 | SAUK AND Fox INDIANS, work among______ 18-20 of the face. vey Ae Sey ee 192-193, 243 | SCALP— of the Xo’-Ka 251 PAINTING WI’-GF-E_______ _. 74-76 contributed to portable shrine _ 3 92 PATH OF LIFE, in rituals______________ -. 259 distribution of pieces of__________ tdi PEACE GENS. See Tsi/-zHU WaA-SHTA’-GE use of, in ceremony----------_- = QA7 GENS. use of, in corn planting s2=y 57195. Pr/-DsE-MO»-1", an informant________________ 213 | SCALP CEREMONY, reference to____-________ 134, 247 PENALTY WI-GL-E_......_-.....-.- SEARLES, STANLEY— Pre— appointment of_ asiasyimbole = Seco cose ee WLOX KS Of = eee ee oe eee as credential of office ___ SEVEN SoNGs— ceremonial use of -________ a part of the No»’-zhi>-zho" ritual_______ 41, 205 symbolic, carried by singer-__.____--____- 138 explanation|of-——— == =—--= "22222 77 PIPE OFFERING SONGs- -___-_-- 120-123 songs composing------------------- 78 PLACE OF INITIATION, plan of 84 | SHELL GORGET, used in ceremony_____-__-__ 251 PLANTING, SYMBOLIC, OF FIELD 194-195 | SHO’-Ka— 3 (PLANTS)/SACRED:FOOD =o == 2 eens eee 129 a ceremonial messenger--___--_-_--.-__-- 42 Poast, Miss FLORENCE M.— Painting Olen ene ee ee 69 resignation Of@s—-- 7 oe eee ee ee 28 | SHO®’-GE-MON-1IN— WEOTIC OF ne ee ee na Ls 28 acting as Wa’-do»-be___ be MITT PONCA DIALECT, words of, in Osage rituals _ 186-187 an informant-____--- -- 242, 260, 278, 285 POTAWATOMI TRIBE, study of_____--__-----_- 19 177, 242 Powers, Miss Ema B., work of. _. 24, 28 179 PRAYER, periods for offering. -_______________ 318 ritual recited by 242 See SUPPLICATIONS, WA-K02/-Da, SHRINE, PORTABLE— PROCESSION AROUND THE VILLAGE, ceremony articles composing-----------.---------_- 92-93 Of ee, SN ne ee 175 makingiof--->=2= ne eee 106-110 Symbol ofa eee Wa-Ca’-BE, a tribal division________________ 83, 205 Wil-gi-e(0f. pet == - eee eee Wa-CA’-BE GENS— WEEPING SONGS keepers of the Mystic House___________-- 218 | Wipows— mention of. customs concerning: —_---- === 225s a2 54, 238 office belonging to = 92 wi’-gi-e used at installation of__________ 238-242 symbol of___------ z 50 | Wr'-GI-E— wi’-gi-e belonging to__-______----____--- 46, 154 W a’-D02-BE— $ feeSipiventto= = 55ers 181-182 of slipping off moceasins_________________ 84-85 onors}accorded t0ses ees eee 182 of the Black Bear gens___-_.___________ 154-164 militaryashOnOrs Ofa=-o= = eae = oe 67-68 of the charcoal__- Office Of s°- = seers oe eee ee 67 of the dreams-___ songs referring to 147-148 of the guardians of the penalties_________ 44-46 valorous deeds recounted b = PA ofitheimussele 23222 eae _. 252-253 WAILING, as a ceremony_________- _. 54, 244 of the symbolic firewood_________________ 223 WA-KE’-THE-STSE-DSE GENS, Office of_ 2 93 of the symbolic moccasin _ 63-66, 248-250 Wa-Kon’-pa, the creative power-_--_-_____-- 38 of the symbolic painting_________________ 74-76 beliefin’ as ee ee Send ee 67 of the Wa-zha’-zhe Wa-no® gens_______ 164-170 power of 310 penalty, ofall gentes___.._-=.--=.________ 47-49 supplications to_- 41, 42, 58, 107, 109, 111-114, 188 penalty, of the Ni’-ka Wa-ko®-da-gigens_ 51-52 WALHALLA PLATEAU, reconnaissance in____ 21-22 recited by the Puma gens_-_____________ 148-154 WAR CLUB, songs of symbols on____-______- 230 second smoking 59 Wak CUSTOMS 41, 58, 61, 92, 98 SUL SLAY eet ee -- 170-171 WAR GENTES 243, used at installation of widow —_____ -- 238-242 WAR ORGANIZATION as typified by symbolic WILLOW SAPLINGS, use of, in ceremony_____ 148, 276 man. alee. Raa AT Se 304 | WILLOW TREE, a symbol of life___-_________. 195 WAR PARTY— WINDs, FOUR— authority, to organizes 22-22 2 ase eee 345 appedalsitO; fOr Aid-— ce eae eee 281 office of leader of__ 107 inereligious rites == se oe ae eee 309 organization of____ WoLr— See DO-D0»’-HO®-GA. WATER— ‘a.symbolofhealth= =e 238 songs for crossing ------------ 312 WATER CHINQUAPIN, a sacred food____-_-_-- 195 See NELUMBO LUTEA. W a-THU’-Ts’A-GA-ZHI, the father of Wa-xthi’- DY eo Seen ee eee ee see ase EES ees 154 Wa/-THU-XA-GE, an informant 183, 260 Wa-TSE’-MO®-I®, an informant ________- 154, 196, 213 Wa-X0/-BE— name of the Sacred Hawk --_-.----------- 89, 94 position of, as an omen----__._.__------__ 370 songs connected with-_--------------.-_- 369 WaA-XTHI’-ZHI, an informant-___-_-_------- 46, 83, 96, 131, 136, 154, 170, 178, 196, 203, 213 W A-ZHA’-ZHE— @ tribal division® =). -22=—see= 82, 83, 205 gentes belonging to-____________--____-__- 84 WA-2ZHA’-ZHE SEVEN FIREPLACES, place of, in COLCM ORY aes eee ee ee ee eee 84 miystic-traits Of-= 32 — eee story concerning ‘WOLKY SONGSs2 ose eon WomMan— eappealiby fOr aids. esa) = 25a ee eee eee 284 ceremonial'dutyofieess= == eee 42 ceremony performed by -------_-_-___- 284, 285 duty Of 2-- <= oe 288 instructions to_ 192-195, 283-284 part taken by, in ceremony_-____________ 54, 302 position of, in tribe 302 religious significance of duties of_________ 288 Woop, SONGS OF GATHERING_-__-__________ 220 WRISTBANDS, WOVEN, ceremonial use of__ 251, 257 X0’-KA— ceremony of painting and decorating__ 251-257 office of_______ zs 43 painting of the____-_____ -- 712-73 symbolic adornment of--__________ 73-74, 85-86 Xu-THA’-wA-To"-1", death of____ 170 ZUNI, excavations near 10 on ree : th re ayn i UT gene nN if a iv te r a ii |