﻿ij.i;rrHER-LA 
  flesche] 
  THE 
  SACRED 
  POLE 
  241 
  

  

  1 
  

   Athaha 
  kithe, 
  athaha 
  kithe 
  he 
  he 
  

  

  These 
  words 
  were 
  repeated 
  four 
  times. 
  

  

  Translation 
  : 
  Athaha, 
  to 
  adhere 
  ; 
  Icithe, 
  I 
  make 
  or 
  cause 
  ; 
  he 
  he, 
  vowel 
  

   prolongation. 
  "I 
  cause 
  [the 
  paint] 
  to 
  adhere." 
  

  

  More 
  than 
  one 
  application 
  of 
  the 
  paint 
  was 
  made. 
  As 
  the 
  Pole 
  

   began 
  to 
  assume 
  a 
  ruddy 
  hue 
  the 
  second 
  stanza 
  was 
  sung. 
  

  

  Zhide 
  akithe, 
  zhide 
  akithe 
  he 
  he 
  

  

  These 
  words 
  were 
  repeated 
  four 
  times. 
  

  

  Translation: 
  Zhide, 
  red; 
  akithe, 
  I 
  make 
  or 
  cause 
  it; 
  he 
  he, 
  vowel 
  

   prolongation. 
  "I 
  make 
  it 
  to 
  be 
  red." 
  

  

  By 
  the 
  end 
  of 
  the 
  fourth 
  repetition 
  of 
  the 
  second 
  stanza 
  the 
  anoint- 
  

   ing 
  was 
  completed. 
  Then 
  the 
  third 
  stanza 
  was 
  sung. 
  

  

  3 
  

  

  Ko 
  n 
  pi 
  akithe, 
  Ko 
  n 
  akithe 
  he 
  he 
  

  

  Translation: 
  Ko 
  n 
  pi, 
  an 
  abbreviation 
  of 
  uthuko^pi, 
  comely 
  or 
  hand- 
  

   some 
  to 
  look 
  upon; 
  akithe, 
  I 
  cause 
  or 
  make 
  it; 
  he 
  he, 
  vowel 
  prolonga- 
  

   tion. 
  "I 
  make 
  it 
  beautiful." 
  The 
  word 
  ko 
  n 
  pi, 
  it 
  was 
  explained, 
  

   here 
  refers 
  to 
  man, 
  the 
  most 
  comely 
  of 
  all 
  creatures 
  endowed 
  with 
  

   life, 
  to 
  whom 
  Wako 
  n 
  'da 
  has 
  given 
  the 
  promise 
  of 
  abundance. 
  The 
  

   people, 
  who 
  had 
  gathered 
  from 
  their 
  tents 
  and 
  were 
  watching 
  the 
  

   ceremony 
  and 
  listening 
  to 
  these 
  sacred 
  songs, 
  as 
  this 
  stanza 
  was 
  sung 
  

   nudged 
  one 
  another 
  and 
  laughed, 
  enjoying 
  the 
  complimentary 
  refer- 
  

   ence 
  to 
  themselves 
  and 
  the 
  promise 
  given. 
  

  

  When 
  the 
  anointing 
  was 
  completed 
  that 
  part 
  of 
  the 
  ceremony 
  

   began 
  in 
  which 
  the 
  woman 
  officiated. 
  

  

  In 
  this 
  portion 
  of 
  the 
  ceremonial 
  the 
  Pole 
  lost 
  something 
  of 
  its 
  

   pohtical 
  significance 
  and 
  became 
  the 
  representative 
  of 
  man 
  as 
  the 
  

   protector 
  and 
  provider 
  of 
  the 
  family. 
  The 
  figure 
  cut 
  in 
  the 
  ground 
  

   in 
  front 
  of 
  the 
  Pole 
  then 
  had 
  a 
  share 
  in 
  the 
  rites. 
  This 
  figure 
  (see 
  

   p. 
  234) 
  was 
  called 
  uzh\ 
  n 
  'eti 
  (uzhi 
  n 
  , 
  the 
  wistfulness 
  of 
  a 
  child, 
  as 
  when 
  it 
  

   stands 
  before 
  its 
  parent 
  waiting 
  to 
  share 
  in 
  some 
  good 
  thing; 
  ti, 
  house). 
  

   The 
  design 
  was 
  said 
  to 
  signify 
  the 
  wistful 
  attitude 
  of 
  the 
  people, 
  look- 
  

   ing 
  for 
  the 
  good 
  that 
  Wako 
  n 
  'da 
  was 
  to 
  send 
  to 
  them 
  in 
  the 
  house, 
  

   the 
  dwelling 
  of 
  the 
  family, 
  and 
  in 
  a 
  larger 
  sense, 
  the 
  hu'thuga, 
  

   the 
  dwelling 
  of 
  the 
  tribe; 
  it 
  also 
  brought 
  to 
  mind 
  the 
  fathers 
  who 
  

   established 
  these 
  ceremonies 
  that 
  opened 
  the 
  way 
  for 
  the 
  recep- 
  

   tion 
  of 
  good 
  gifts 
  from 
  Wako 
  n 
  'da. 
  An 
  old 
  man 
  said, 
  "As 
  I 
  stand 
  

   before 
  the 
  uzhi 
  n 
  'eti 
  I 
  seem 
  to 
  be 
  listening 
  for 
  the 
  words 
  of 
  the 
  ven- 
  

   erable 
  ones 
  who 
  gave 
  us 
  these 
  rites." 
  It 
  was 
  a 
  prayer 
  symbol. 
  In 
  

   the 
  center 
  of 
  this 
  sj^mbolie 
  figure, 
  where 
  the 
  fireplace 
  would 
  be 
  in 
  the 
  

   83993°— 
  27 
  eth— 
  11 
  16 
  

  

  