138 THE OSAGE TRIBE. [eth. Ann. 39 



skins which has been described in detail (see pp. 53-54). In the 

 present instance the Singer not only carries the symbolic pipe but also 

 the sacred hawk, emblem of the warriors' courage, as he passes along 

 the line of No'''-ho°-zhi°-ga, toucliing the head of each person with 

 these twosacred articles. The wailingof the Singer has reference to the 

 wailing of the man chosen to be Do-do" '-ho°-ga for a war party to be 

 ceremonially organized. At such a time the Do-do" '-ho^-ga chosen is 

 required to take the rite of No"'-zlii°-zho'', during which, pipe in hand, 

 he wails as he makes his appeals to Wa-ko°'-da. In the little pipe 

 which he carries tliroughout his vigils are placed, figuratively, the 

 supplications of all the people for the safety and success of the war- 

 riors who are to go against the enemies of the tribe. 



Tliis group of three songs also includes a wi'-gi-e entitled A'-ho°- 

 btha-bi Wi'-gi-e, freely translated, Wi'-gi-e of the Dreams. The 

 A'-ki-ho" Xo'-ka and his assistants sing the songs and the No^'-ho"- 

 zhi°-ga recite the wi'-gi-e, all at the same time as the Singer goes 

 wailing along the line of No"'-ho"-zhi"-ga, touching their heads, two 

 at a time, with the little pipe and the sacred hawk. The women, 

 honorary members, join the Singer in his wailing. 



Wl'-GI-E OF THE DkEAMS. 



No explanation could be obtained as to whether the story of the 

 dream was from the actual experience of a man who had taken the 

 rite of No^'-zhi^-zho" (vigil) when chosen for the office of Do-do°'- 

 ho°-ga, or whether it is an allegorical myth designed to aid the man 

 taking the rite to limit the range of his thoughts only to objects of a 

 sacred character. It is clear from the wi'-gi-e, however, that the man 

 chosen to perform the rite is required, when in his vigils, to fix his 

 thoughts only upon the objects that are sacred to the people and used 

 by them as symbols when appealing for divine aid. It also follows 

 that any vision that may come to him from the suggestion of these 

 objects may be taken by liim as a sign that his appeal has been heard 

 and accepted by Wa-ko"'-da. 



The sacred objects specially mentioned in the wi'-gi-e are as follows: 

 Wa-ko°'-da and his abiding places, the waters, trees, and hills; the 

 observance of certain sacred ceremonies, as when each morning a bit 

 of the soil, a sacred symbol, must be put on the forehead, and while 

 this sign is upon the suppliant's face he must utter his cry of prayer. 

 At night tliis symbol may be removed, and when he takes his rest he 

 must lie with his face to the earth, never on his back. If he belongs 

 to the Ho^'-ga tribal division he must lie with his head to the right 

 side, if to the TTsi'-zhu liis head must be toward the left. The " willow 

 that never dies" is a symbol of old age or of the long continued life 

 craved for the people as a tribe; the battles in wliich men have 

 risked their lives for the continued existence of the tribe; the earth in 



