66 THE OSAGE TEIBE. [eth. ann. 39 



61. When we perforate this skin upon that maiden, 



62. It shall be easy for us to do our perforating, as we travel the 



path of life, O, younger brothers, they said to one another. 



63. Verily, at that time and place, they said, it has been said, in this 



house, 



64. Upon what shall we perforate this skin? they said, it has been 



saitl, in this house. 



65. It is the man of our enemies who is honored for his valor 



66. Upon whom we shall perforate this skin. 



67. Wlaen we perforate this skin upon the valorous man, 



68. It shall be easy for us to do our perforating, as we travel the 



path of life, O, younger brothers, they said to one another. 



69. Upon what shall we perforate this skin? they said, it has been 



said, in this house. 



70. It is the woman of our enemies who has given birth to her first 



child 



71. Upon whom we shall perforate this skin. 



72. When we perforate this skin upon that woman, 



73. It shall be easy for us to do our perforating, as we travel the 



path of life, O, younger brothers, they said to one another. 



After the recital of the wi'-gi-e the Sho'-ka, without any further 

 ceremony, fashions the moccasins (Fig. 1) and roughly sews together 

 the edges of the skin. Three pairs of moccasins are made, two pairs 

 for the Xo'-ka and one pair for the Sho'-ka. One of the pairs to be 

 worn by the Xo'-ka when he ceremoniallj- approaches the ])lace where 

 the ceremony is to be given represents the approach of the dawn. This 

 pair he slips off when about to enter the House of Mystery and slips 

 on the other pair which represents the newly risen sun that is to go 

 forth as the day in its full strength and maturity. This pair he wears 

 throughout the rest of the ceremony. (Fig. 1.) 



The dual form of the tribal organization, one part representing the 

 sky and the other the earth, is not only expressive of the duality of 

 nature as observed by the ancient No°'-ho°-zlii"-ga, but it is also 

 expressive of their faith that the Life-giving Power which abides 

 within these two great cosmic bodies and gives form and life to all 

 things therein will also give to the peoples of the two symbolic divi- 

 sions the natural increase necessary for the continuity of the tribal 

 life. While the No"'-ho''-zhi°-ga continued to give much thought to 

 the mysteries of life and to the dependence of the people upon Wa- 

 ko"'-da for their existence, they also dwelt upon the efforts that must 

 be made by the people themselves in order to fully attain the desired 

 end, that is, the continuity of the tribal life. The belief became 



