doksey.] THE ICTASANDA GENS. 249 



Gaagig<fe-hna n , which probably refers to thunder that is passing by. The 

 second is, The Thunder-god is Roaring as he Stands. The third, Big 

 Shoulder. The fourth, Walking Forked lightning. Tho fifth, The thun- 

 der-god Walks Roaring. The sixth, Sheet-lightning Makes a Glare in- 

 side the Lodge. The seventh, The Thunder-god that Walks After others 

 at the close of a storm. 



Birth names of girls.— -The first is called The Visible (Moon) in Motion. 

 The second, The Visible one that has Come back and is in a Horizontal 

 attitude. The third, Zizika-wate, meaning uncertain; refers to wild 

 turkeys. The fourth, Female (thunder?) who Roars. The fifth, She 

 who is Ever Coming back Visibly (referring to the moon?). The sixth 

 White Eyed Female in the distance. The seventh, Visible ones in dif- 

 ferent places. 



§ 71. Subgentes.— For marriage purposes the gens is divided into 

 three parts, according to La Fleche and Two Crows. I. Niniba-t'a n , 

 Keepers of the Pipe, and Real Ictasanda, of which xen^a^a, ^rawaha, 

 Waji n -a n ba, and Si-^ede-jiiiga are the only survivors. II. Waceta", or 

 Reptile people, under Ibaha n bi. III. Iugf a n , Thunder people, among who 

 are Ui£a n be-a n sa and Wanace-jiiiga. 



Lion divided the gens into four parts. I. Niniba-t'a n , under xe-ujia n ha. 

 II. Real Ictasanda people, under Waji u -a u ba. III. Waceta n (referring 

 to the thunder, according to Lion, but denied by Two Crows), Reptile 

 people, under Ibaha n bi. These are sometimes called Keepers of the 

 Claws of the Wild-cat, because they bind these claws to the waist of a 

 new-born infant, putting them on the left side. IV. The Real Thunder 

 people are called, Those who do not touch the Clam shell, or, Keepers of 

 the Clam shell, or, Keepers of the Clam shell and the Tooth of a Black 

 bear. These bind a clam shell to the waist of a child belonging to this 

 subgens, when he is forward in learning to walk. (See §§ 24, 43, 45, 

 and 63.) 



At the time that Wani;a-waq6 gave this information, March, 1880, he 

 said that there were but two men left in the Mniba-t'a", j J e-uj|a u ha, and 

 gawaha. Now it appears that they have united with Waji u -a n ba and 

 Siifecle-jinga, the survivors of the Ictasandaqti. ^e ujia n ha, being the 

 keeper of the Ictasanda sacred pipe, holds what was a very important 

 office, that of being the person who has the right to fill the sacred pipes 

 for the chiefs. (See §§ 17 and 18.) j f e-ui[a n ha does not, however, 

 know the sacred words used on such occasions, as his father, Mahi u zi, 

 died without communicating them to him. 



But some say that there is another duty devolving on this keeper. 

 There has been a custom in the tribe not to cut the hair of children 

 when they were small, even after they began to walk. But before a 

 child reached the age of four years, it was necessary for it to be taken, 

 with such other children as had not had their hair cut, to the man who 

 filled the sacred pipes. Two or three old men of the Ictasanda gens sat 

 together on that occasion. They sent a crier around the camp or vil- 



