LAFLESCHE] KITE OF VIGIL FREE TRANSLATION. 61 



65. The gray owl suddenly rushed forth in attack, 



66. Verily, among the groves that were strung along a little stream, 



67. Upon the young male raccoon, 



68. And threw him to the earth where he lay doubled up in death. 



69. Then, far away in the distance, he was heard to say: 



70. When the little ones go forth in small bodies to strike the foe, 



71. Verily, in this manner they shall always strike them, as they 



travel the path of life. 



72. Verily, at that time and place, it has been said, in this house, 



73. He was heard to say: Behold my hands, 



74. When they make these hands to be their hands, 



75. And go toward the setting sun against their enemies, 



76. Their hands shall always be upon the foe, as thev travel the path 



of life. 



77. Verily, at that time and place, it has been said, in this house, 



78. They made (the gray owl) this symbol to stand forever, it has 



been said, in this house. 



In the second Smoking ceremony the wailing of the candidate and 

 the women is omitted and only the wi'-gi-e is recited by the No"'-ho°- 

 zhi°-ga. The symbolic articles, however, are passed around l)y the 

 Sho'-ka and smoke is blowi^ upon them by the No"'-ho"-zhi"-ga in 

 the same manner as in the first Smoking ceremony. The second 

 Smoking ceremony was performed when a small war party composed 

 of warriors of a few of the gentes of each division were about to go 

 against the enemy. A war party of this class was called Tsi'-ga-xa 

 Do-do°, the meaning of which term has become obscure. (See 36th 

 Ann. Kept. B. A. E,, pp. 60-66.) 



At the close of these two ceremonies food was distributed among 

 the No^'-ho^-zhi^-ga from the stores of the cantlidate. In the early 

 days the food consisteil of jerked buffalo and deer meat, and corn; in 

 modern times the food is beef, flour, coffee, sugar, etc. After this 

 distribution of provisions the No"'-ho°-zhi°-ga adjourn until the 

 next day. 



The Ho'^-be'-^u Ceremony. 



At sunrise on the following day the No° '-ho°-zhi°-ga again assemble 

 at the house of the candidate for the ceremony next in order, called 

 Ho°-be'-fu, the literal translation of which is, Ho°-be, moccasins; 

 fu, to cut. This title means to the Osage the cutting of the material 

 from which to make the symbolic moccasins to be worn by the Xo'-ka 

 and the Sho'-ka during the entire ceremony as a part of their sacer- 

 dotal attire. 



When the No^'-ho^-zhi^-ga had entered the house and taken their 

 places in the gentile order as described on page 40, the A'-ki-ho° 



