398 



A STUDY OF SIOUAN CULTS. 



It was given thns by Geoigc Miller: 



Niaci'igai amd agudi cte ha"' da'"ct6 i^a'efe ama :)i iig(j;i"'i j[i, 



People the where ever night for example they have the tent tliey if 



pi, 

 sub. 



■wi"d6ta'' sabefai, ki ci 



one-half the they blacken and again 

 length 



dwell 



agudi 



where 



visions pi. 



of it. .sub. in 



cte, nikaci^ga am4 ing^a"' ifa'e^e amd 



ever people the pi. thunder they have the pi. 

 sub. being visions sub. 

 of it. 



CI 6ga° ug(}-i""-biama. 



again so they dwell in, 

 they say. 



SPECIFIC FORMS OF DECORATION. 



A siieeifie form related to the generic one just described is shown in 

 Fig. 163. The blackened part of the tent represents the night, and the 



star denotes the morning star. There was 

 a star on the left hand at the back of the 

 tent, and another star on the right side. 

 Black and blue are occasionally inter- 

 changeable in Omaha symbolism; hence 

 we find that the night is represented by a 

 blue band on a coyote skin worn by the 

 elder A"pa"-sk;1, and subsequently by his 

 son and namesake, when the latter was a 

 small boy. The blue band was worn next 

 the shoulders of the owner (Fig. 164). 



The decoration refers to his " qube" 

 or " sacred vision." Little Cedar, of the 

 Ma"<('inka-gaxe (Omaha) gens, belonged, 

 we are told, to the Mi" ifa'e^e-ma, or order 

 of Sun and Moon shamans, iirobably iden- 

 tical with the order of Thunder shamans. Fig. 165 represents a vision 

 which Little Cedar once had, described thus by George Miller: 



Fig. 163.— Tent of A«pa°.3kii, Sr. 



Fio. 164 Robe of A"pa".3ka, Sr. 



Ga"' niaci"ga akil l^a'e^a-bi ega" 



And man the having had a vis- 



sub, ion, they say 



^etega" ji uga te ugfi"'-biamA. 



he dwelt in, 

 they say, 



like this tent painted the 

 std. ob. 



