DOKSEV] OSAGE CHILD NAMING 237 



The foLii- heiuliueii direct a captain to ordei' a Haajja ina(f-ainsi man 

 to lead the scouts, and subsequently to call on a Sin^saijfe man for 

 that purpose, alternating between the two sides of the camping circle. 

 There are thus three grades of men engaged in the hunt — the ordinary 

 members of the soldier gentes, the aki(ja, and the wapajjf a.ii utsi". 



Sliould the Osage be warring against the Kansa or any other tribe, 

 and one of the foe slip into tlie Osage canii) and beg for protection of 

 the Tsiau wactajje (chief), the latter is obliged to help the suppliant. 

 He must send for the Sin;sa:>[(f',e and Tse ^u^ja injse (leaders), whom he 

 would thus address: "I have a man whom I wish to live. I desire 

 yon to act as my soldiers." At the same time the Tsiou wactajje would 

 send word to the Pa"qka wactajie, who would summon a Waoaoe and 

 a Hanj[a utaf an:)si to act as his soldiers or policemen. Meantime tlie 

 kettle of the Tsion wactajje was hung over the tire as soon as possible 

 and food was cooked and given to the fugitive. When be had eaten 

 (a mouthful) he was safe. He could then go through tlie camp with 

 impunity. This contlition of affairs lasted as long as he remained with 

 the tribe, but it terminated when he returned to his home. After food 

 had been given to the fugitive by the Tsiou wactajje any prominent 

 man of the tribe could invite the fugitive to a, feast. 



The privilege of taking care of the children was given to the Tsiou 

 wactaqe and the Pa"qka wactaj|e, according to Saucy Chief. When a 

 child (on the Tsiou side) is named, a certain old man is required to 

 sing songs outside of the camp, dropping some tobacco from his pilie 

 down on the toes of his left foot as he sings each song. On the first 

 <lay the old man of the Tsiou (wactajje?) takes four grains of corn, one 

 grain being black, another red, a third blue, and a fourth white, 

 answering to the four kinds of corn dropped by tlie four bufl'alo, as 

 mentioned in the tradition of the Osage. After chewing the four 

 grains and mixing them with his saliva, he passes them between the 

 lips of the child to lie named. Four stones are jiut into a tire, one stone 

 toward each of the four quarters. The Tsiou old man orders some 

 cedar and a few blades of a certain kind of grass that does not die in 

 winter, to be put aside for his use on the second day. On the second 

 day, before sunrise, the Tsiou old man sjjcaks of the cedar tree ami its 

 branches, saying, " It shall be for the children." Then he mentions 

 the river, the deep holes in it, and its branches, which he declares shall 

 be medicine in future for the children. He takes the four heated stones, 

 jilaces them in a pile, on wliicli he jiuts the grass and cedar. Over 

 this he pours water, making steam, over which the child is held. Then 

 four names are given by the headman of tlie gens to the father, who 

 selects one of them as the name for the child. Meantime men of dif- 

 ferent gentes bring cedar, stones, etc, and perform their respective cer- 

 emonies. The headman (Tsiou wacta^ief) takes some of the water 

 (into whicli he puts some cedar), giving four sips to the child. Then he 

 dips his own left hand into the water and rubs the child down the left 



