DOESEY] WINDS AND THUNDER BEING AS WAKANDAS. 381 



established among' the Osage and Kausa, there was a consecration of 

 a certain number of ftreplat-es before tlie ordinary fireplaces coald be 

 made by the common people. The consecrated fireplaces were made in 

 two parallel rows, beginning at the west and ending at the east. 

 Among the Kausa there were seven on cue side and six on the other, 

 but among the Osage there seem to have been seven on each side. 

 Among the Osage, the Tsion Wacta}[eand Pa"i[kagenteswerethe ' road 

 makers,' i. e., those who consecrated the two rows of fireplaces. ;5jahi- 

 ■ i[e-wajayini[a said, "When the old Tsiau man made his speech, he went 

 into details about every part of a lodge, the fireplace,, building mate- 

 rials, implements, etc. Four sticks were i)laced in the fireplace, the first 

 one pointing to the west (see§§ 40, 84). Wlieu the first stick was laid 

 down, the Tsiou leader spoke about the west wind, and also about a 

 young buffalo ball (Tse:moiu3[a), repeating tliename,Wanie-ska (mean- 

 ing not gained). When the stick pointing to the north was laid down 

 he spoke of Tsehe-qu^se (gray buffalo horns), or a buffalo bull. When 

 the stick at the east was laid down, he spoke of Tse ^n>[a-tan>[a (a large 

 buftalo bull). On laying down the fourth stick, pointing to the south, 

 he spoke of Tse mi"jja (a buffalo cow). At the same time a similar 

 ceremony was performed by the aged Pa"nka man for the genteson the 

 right side of the tribal circle. In x'lacing the stick to the east, he men- 

 tioned Ta^se 5jaqpa tse (the east wind) and Tahe cade (dark homed 

 deer). In placing that to the north, Ta^se ^jasa" ts6 (the north wind, lit- 

 erally, 'the pine wind') and Tahe qujse (the deer with gray horns) 

 were mentioned. In placing that ]iointing to the west, Ta:)se Ma"ha 

 tse (the west wind) and an animal which makes a lodge and is with 

 the Tahe x)asii{e (probably a deer name) were mentioned. In placing 

 the stick pointing to the south, he spoke of Ta;h'e Ak'a tse (the south 

 wind) and Ta wanka he ajjfaai skutanna (probable meaning, a large 

 white female deer without any horns). 



§34. In time of war, prayers were made about the fire (§287), when a 

 warrior painted his face red, using the "fire paint," a custom of the left 

 or Tsiou side of the tribe. Those on the right or Haui[a side used "the 

 young butt'alo bull decoration," and probably offered prayer in connec- 

 tion therewith, in order to be filled witli the spirit of their "little grand- 

 father" (the young buffalo bull), as they rushed on the enemy. This 

 will be seen from the words employedby the warrior: "My little grand- 

 father is always daiigerons as he makes an attemi)t. Very close do I 

 stand, ready to go to the attack !"' 



THE THUNDER-BEING A WAKANDA. 



Omaha ANotoNKA invocation oi' the thundeu-being. 



§35. Among the Omaha and Ponka, when the first thunder was heard 

 in the spring of the year, the Black bear people went to the sacred 



'Account of tho war customs of the Os-igea: in Amer. Naturalist. Vol. win. No. 2, Fel)ruar,v, 18H4. . 

 p. 13:!. 



