220 



OMAHA SOCIOLOGY. 



to be one hundred and thirty-three tents pitched by the Haugaceuu, 

 and one hundred and forty-seven by the Ictasanda. This was probably 

 the ease when they went on the hunt the last time, in 1871 or 1872. 



Fig. T2.— The Omaha tribal ciicle. 



LEGEND. 



Hangacenu gexteb. 



ICTASAXDA GE.NIE6. 



F. Ma&viiika-gaxe 



G. xe-slnde. 

 H. xa da. 



I. Ifigife-jide. 

 K. Ictasanda. 



A. Weji°cte, or Elk. 



B. Iiike-sabe. 



C. HaBga. 



D. (jfatada: 



a. Wasabc-hit'ajl. 

 '». Wajinga-<:atajl. 



c. xe-da-it'ajl. 



d. 3e-'i n . 

 E vra D ze. 



The sacred tents of the "Weji n ete and Hafiga gentes are designated by appropriate figures ; so also 

 ar..- the seven rentes which keep the sacred pipes. The diameter of the circle represents the road 

 traveled by tho tribe, A and K forming the gentes in the van. 



RULES FOB PITCHING THE TENTS. 



§ 11. Though they did not measure the distances, each woman knew 

 where to pitch her tent. Thus a ^ja n ze woman who saw a Weji n cte tent set 

 up, knew that her tent must be pitched at a certain distance from that part 

 of the circle, and at or near the opposite end of the road or diameter of 

 the circle. When two tents were pitched too far apart one woman said 

 to the other, " Pitch the tent a little closer." Or, if they were too close, 

 she said, " Pitch the tent further away." So also if the tents of neigh- 

 boring gentes were too far apart or too close together. In the first case 

 the women of one gens might say, " Move along a little, aud give us 

 more room." In the other they might say, " Come back a little, as tliere 

 is too much space between us." When the end gentes, Weji u cte and 



