«**«*•] THE SACKED PIPES. 223 



appeased them, and they rejoined the tribe.) Next the old men saw the H a»ze part 

 of whom were good, and part were bad. To the good ones they gave a pipe ' The 

 Ma^mka-gaxe people were the next gens. They, too, were divided, half being had 

 These bad ones had some stones at the front of their lodge, and they colored "these 

 stones, as well as their hair, orange-red. They wore plumes (hi"qpe) in their hair 

 (and a branch of cedar wrapped around their heads.-La Fleche), and were awful 

 to behold. So the old men passed on to the good ones, to whom they gave the 

 fourth pipe. Then they reached the j,e-slude, half of whom made sacred a buffalo 

 and are known as those who eat not the lowest rib. Half of these were good and they 

 received the fifth pipe. All of the ja-da (A-ba-hebe's own gens !) were good, and they 

 obtained the sixth pipe. The Iug.fe-jide took one whole side of a buffalo and stuck 

 it up, leaving the red body but partially buried in the ground, after making a tent 

 of the skin. They who carried the pipes around were afraid of them, so they did not 

 give them one. Last of all they came to the Ictasanda. These people were disobe- 

 dient, destitute of food, and averse to staying long in one place. As the men who had 

 the pipes wished to stop this, they gave the seventh pipe to the fourth subgens of the 

 Ictasanda, and since then the members of this gens have behaved themselves. 



J. La Fleche and Two Crows say that " Weji n cte loved his waqube, 

 the inisjasi, or coyote, and so he did not wish a pipe " which pertained to' 

 peace. « Hanga does not light the pipes for the chiefs ", that is, he does 

 not always light the pipes. 



§ 17. The true division of labor appears to be as follows : Hanga was 

 the source of the sacred pipes, and has a right to all, as that gens had 

 the first authority. Hanga is therefore called <■ fyig<f:a n 'qti ake\" as he 

 does what he pleases with the pipes. Hanga told Iiike-sabe to carry 

 the pipes around the tribal circle ; so that is why the seven old men did 

 so. And as Hanga directed it to be done, Iiike-sabe is called <<A<fi"'ake7' 

 The Keeper. Ictasanda fills the pipes. When the Ictasanda man who 

 attends to this duty does not come to the council the pipes cannot be 

 smoked, as no one else can fill them. This man, who knows the ritual, 

 sends all the others out of the lodge, as they must not hear the ancient 

 words. He utters some words when he cleans out the pipe-bowl, others 

 when he fills the pipe, etc. He does not always require the same amount 

 of time to perform this duty. Then all return to the lodge. Hanga, or 

 rather a member of that gens, lights the pipes, except at the time of the 

 greasing of the sacred pole, when he, not Ictasanda, fills the pipes, and 

 some one else lights them for him. (See § 152.) These three gentes, 

 Hanga, Inke-sabe, and Ictasanda, are the only rulers among the keep- 

 ers of the sacred pipes. The other keepers are inferior ; though said to 

 be keepers of sacred pipes, the pipes are not manifest. 



These seven niniba waqube are peace pipes, but the niniba waqube of 

 the Weji n cte is the war pipe. 



§ 18. The two sacred pipes kept by Iiike-sabe are used on various cer- 

 emonial occasions. When the chiefs assemble and wish to make a de- 

 cision for the regulation of tribal affairs, Ictasanda fills both pipes and 

 lays them down before the two head chiefs. Then the Inke-sabe keeper 

 takes one and the ^e da it'ajl keeper the other. Iiike-sabe precedes, 

 starting from the head chief sitting on the right and passing around 



