﻿FLETriiKU-i.A 
  FLBSCHB] 
  RITES 
  PERTAINING 
  I'd 
  THE 
  INDIVIDUAL 
  133 
  

  

  chose 
  that 
  weapon, 
  took 
  it 
  down, 
  and 
  departed. 
  On 
  his 
  way 
  to 
  his 
  village 
  he 
  planned 
  

   in 
  his 
  mind 
  war 
  excursions, 
  and 
  thought 
  how 
  he 
  would 
  conduct 
  himself 
  in 
  battles. 
  

   When 
  he 
  was 
  nearing 
  the 
  village 
  he 
  desired 
  to 
  look 
  once 
  more 
  at 
  his 
  battle-ax. 
  He 
  

   did 
  so, 
  and, 
  behold, 
  it 
  had 
  turned 
  into 
  a 
  hoe! 
  When 
  he 
  arrived 
  home 
  he 
  became 
  as 
  

   a 
  woman. 
  

  

  There 
  was 
  a 
  young 
  man 
  who 
  had 
  been 
  out 
  to 
  fast 
  many 
  times. 
  He 
  had 
  dreams 
  

   which 
  he 
  thought 
  were 
  the 
  kind 
  that 
  would 
  make 
  of 
  him 
  a 
  man 
  of 
  valor. 
  He 
  went 
  

   on 
  the 
  warpath 
  and 
  took 
  with 
  him 
  a 
  number 
  of 
  followers. 
  They 
  found 
  the 
  enemy, 
  

   defeated 
  them, 
  and 
  returned 
  with 
  many 
  trophies. 
  On 
  the 
  way 
  home 
  he 
  got 
  up 
  a 
  

   dance 
  one 
  night 
  in 
  honor 
  of 
  his 
  victory. 
  As 
  he 
  was 
  dancing, 
  brandishing 
  his 
  weapons 
  

   and 
  praising 
  himself, 
  an 
  owl 
  hooted 
  near-by 
  in 
  the 
  woods, 
  and 
  after 
  each 
  hooting 
  the 
  

   owl 
  would 
  say: 
  "The 
  leader 
  is 
  a 
  iniru'ga!" 
  The 
  people 
  listened 
  in 
  amazement, 
  and 
  

   at 
  last 
  the 
  leader 
  cried: 
  " 
  I 
  have 
  done 
  that 
  which 
  a 
  mixu'ga 
  could 
  never 
  do!" 
  How- 
  

   ever, 
  on 
  reaching 
  his 
  home 
  the 
  young 
  leader 
  dressed 
  as 
  a 
  woman 
  and 
  spoke 
  as 
  a 
  woman. 
  

   He 
  married 
  and 
  had 
  children. 
  He 
  was 
  successful 
  as 
  a 
  warrior, 
  but 
  when 
  about 
  to 
  

   go 
  to 
  war 
  he 
  discarded 
  his 
  woman's 
  clothing 
  and 
  dressed 
  himself 
  as 
  a 
  man. 
  

  

  Among 
  the 
  Omaha, 
  as 
  well 
  as 
  their 
  cognates, 
  there 
  were 
  societies 
  

   whose 
  membership 
  was 
  made 
  up 
  of 
  men 
  who 
  had 
  had 
  visions 
  of 
  the 
  

   same 
  object. 
  It 
  has 
  already 
  been 
  mentioned 
  that 
  the 
  object 
  seen 
  in 
  

   the 
  vision 
  was 
  said 
  to 
  have 
  had 
  compassion 
  on 
  the 
  man 
  when 
  it 
  

   appeared 
  to 
  him. 
  It 
  was 
  also 
  thought 
  that 
  because 
  the 
  same 
  form 
  

   could 
  come 
  to 
  certain 
  men 
  and 
  be 
  seen 
  by 
  them 
  there 
  was 
  something 
  

   in 
  common 
  in 
  the 
  nature 
  of 
  these 
  men 
  — 
  that 
  a 
  sort 
  of 
  brotherhood 
  

   existed 
  among 
  them. 
  Out 
  of 
  this 
  belief 
  societies 
  grew 
  up 
  based 
  on 
  

   the 
  members 
  having 
  had 
  similar 
  visions, 
  and 
  the 
  ceremonies 
  of 
  these 
  

   societies, 
  quasi 
  religious 
  in 
  character, 
  dealt 
  with 
  the 
  special 
  gifts 
  

   vouchsafed 
  by 
  Wako 
  n 
  'da 
  through 
  the 
  particular 
  form 
  or 
  the 
  animal. 
  

   The 
  article 
  which 
  was 
  the 
  symbol 
  of 
  a 
  man's 
  dream, 
  as 
  a 
  feather 
  

   from 
  a 
  bird, 
  a 
  tuft 
  of 
  hair 
  from 
  an 
  animal, 
  or 
  a 
  black 
  stone, 
  or 
  trans- 
  

   lucent 
  pebble 
  representing 
  the 
  thunder 
  or 
  the 
  water, 
  was 
  never 
  an 
  

   object 
  of 
  worship. 
  It 
  was 
  a 
  memento 
  of 
  the 
  vision, 
  a 
  sort 
  of 
  cre- 
  

   dential 
  that 
  served 
  to 
  connect 
  its 
  possessor 
  with 
  the 
  potentiality 
  of 
  

   the 
  species 
  or 
  class 
  represented 
  by 
  the 
  form 
  seen 
  in 
  the 
  vision, 
  through 
  

   which 
  the 
  man's 
  strength 
  or 
  faculties 
  could 
  be 
  reenforced 
  by 
  virtue 
  of 
  

   the 
  continuity 
  of 
  life 
  throughout 
  the 
  universe 
  because 
  of 
  the 
  ever- 
  

   present 
  power 
  of 
  Wako 
  n 
  'da. 
  

  

  In 
  the 
  sequence 
  of 
  rites 
  just 
  detailed, 
  which 
  began 
  at 
  birth 
  with 
  

   the 
  announcement 
  to 
  all 
  created 
  things 
  that 
  a 
  new 
  life 
  had 
  come 
  

   into 
  their 
  midst, 
  and 
  later, 
  when 
  the 
  child 
  had 
  acquired 
  ability 
  to 
  

   move 
  about 
  of 
  its 
  own 
  volition, 
  its 
  feet 
  were 
  set 
  in 
  the 
  path 
  of 
  life, 
  

   and 
  it 
  entered 
  into 
  membership 
  in 
  the 
  tribe, 
  are 
  represented 
  pro- 
  

   gressive 
  steps 
  in 
  the 
  life 
  of 
  the 
  individual 
  from 
  a 
  mere 
  living 
  form 
  to 
  

   a 
  being 
  with 
  a 
  recognized 
  place. 
  The 
  entrance 
  into 
  manhood 
  re- 
  

   quired 
  a 
  voluntary 
  effort 
  by 
  which, 
  through 
  the 
  rite 
  of 
  fasting 
  and 
  

   prayer, 
  the 
  man 
  came 
  into 
  direct 
  and 
  personal 
  relations 
  with 
  the 
  

   supernatural 
  and 
  realized 
  within 
  himself 
  the 
  forceful 
  power 
  of 
  the 
  

   union 
  of 
  the 
  seen 
  with 
  the 
  unseen. 
  

  

  