LAFLESCHE] RITE OF VIGIL^ FREE TRANSLATION. 247 



58. Where stood a hummock of some size, 



59. Which he tore apart, 



60. And all the insects dwelling therein 



61. He crushed between his teeth, 



62. Whereupon he uttered a cry of triimiph, 



63. And spake, saying: "Thus shall the little ones utter a cry of 



triumph over the fallen foe, as they travel the path of life." 



64. Thus he made four cuts to stand for all time. 



Although no positive information could be obtained as to the 

 meaning of the closing line of each section of this wi'-gi-e, it is prob- 

 able that lines Nos. 16, 32, 48, and 64 refer to the four initial cuts 

 made on a scalp secured by a war party from a slain enemy, before 

 the scalp was cut into smaller pieces for distribution among the 

 various gentes to be used in decorating the symbolic hawks (see 

 note, p. 55). A detailed description of the ceremonies connected with 

 the cutting of a scalp in small pieces will be given in a later volmne 

 under a ritual entitled Wa-do'-ka We-ko, or scalp ceremony. 



It would seem, from the form used in this wi'-gi-e as well as the 

 similar wi'-gi-e given by Wa-xthi'-zhi, that the ancient No°'-ho°- 

 zhi"-ga who formulated the Osage war rites designed the rites to be 

 both dramatic and responsive in character. It is to be observed 

 that the people speak among themselves asking questions that are 

 answered by the four sjnnbolic animals which, being personified, 

 hokl converse with the people. These four animals are regarded as 

 sacred by certain gentes which belong to the Ho°'-ga and to the 

 Tsi'-zhu great tribal divisions, so that these animals may be said to 

 symbolically preside over and to lend their courage and strength to 

 the warriors of the entire tribe. 



At the close of the recital of the wi'-gi-e the candidate ceases his 

 wailing and resumes his seat. The Sho'-ka goes to him and takes 

 from him the ceremonial pipe. The A'-ki-ho° Xo'ka then hands 

 the Sho'-ka the lynx skin. The Sho'-ka fills the ceremonial pipe 

 with tobacco and takes it, together with the lynx skin, to the man 

 sitting at the eastern end of the line of No^'-ho^-zhi^-ga on the 

 Ho"'-ga side. The Sho'-ka then spreads before this man the skin 

 and offers him the pipe. As the man puts the stem of the pipe to 

 his lips the Sho'-ka touches the tobacco in the bowl with a live brand 

 taken from the fireplace. When the pipe is lit the man blows four 

 whiffs of smoke upon the lynx skin. The Sho'-ka then passes both 

 the pipe and the skin to the next man, who repeats the act, blowing 

 four whiffs of smoke on the skin, imtil all the No'''-ho"-zhi°-ga on 

 both sides of the lodge have blown smoke on the skin. In like 

 manner the Sho'-ka passes on the pipe, and the skin of each of the 

 other animals is smoked in like manner by all the No"'-ho°-zhi°-ga. 



