290 OMAHA SOCIOLOGY. 



and its burden was placed on the back of the owner while the green 

 hide or bow string went across the chest. Then the young men ran 

 quickly in advance of the hunters and gave the hearts and tongues to 

 the keeper of the Wacabe tent. 



§ 143. The feast on the hearts and tongues. — In the evening, when all 

 the policemen and other hunters had returned to the camp, the two 

 keepers of the Hanga sacred tents boiled the hearts and tongues. As 

 soon as they were done an Inke-sabe man was sent as crier to invite the 

 chiefs, who proceeded to the Wacabe tent. On some of these occasions 

 all of the chiefs and Hanga men did notattend,so, when there were many 

 tongues, and few chiefs were present, some of the brave young men 

 were invited to assist in consuming the sacred food. None of the Wa- 

 cabe Hanga could eat the sacred tongues, though any of the other 

 HaSga who were present might do so. None of the meat was then cut 

 with a knife. Each guest was obliged to eat his portion there, as he 

 could not take it to his own lodge. He must put one corner of his robe 

 (the wai n hahage or lower part) on the ground, and having placed the 

 piece of meat on that, he had to raise the improvised dish to his mouth 

 and bite off a mouthful at a time. Even when the blanket was a new 

 one that would be soiled the wearer could not avoid using it thus. This 

 ceremony was observed four times during the summer hunt. After the 

 surrounding of the fourth herd there were no further prohibitions of 

 the use of a knife or bowl during that season. 



When the people divide and go in two parties during the summer 

 hunting f-eason, only those who have the sacred tents observe the cere- 

 monies which have just been described. The others did not consecrate 

 any hearts and tongues. 



While the guests were eating certain sacred songs were sung. Ac- 

 cording to La Fleche and Two Crows, the singers were two of the Wa- 

 cabe Hanga and the ty atada man who acted as qujpi ; but Frank La 

 Fleche says that the singers were the Hanga guests who ate the 

 tongues. 



The Inke-sabe crier sat by the door, looking wistfully towards the 

 food, and hoping almost against hope for some to be left for him. 



These songs were very many, and lasted till daylight, according to 

 A n 'ba-hebe, the tribal historian. From him the writer gained an incom- 

 plete description of them. First were the corn songs : 1. "I clear the 

 land." 2. " I put in corn." 3. " The corn comes up." 4. " Ukit'6 t'a n , 

 It has blades." 5. Q<fa e<|:a n be, The ears appear." 6. "Wahaba najiha 

 t'a D , The ears have hair, i. e., silk." 7. Egi<fe a n '<j:ispa n , At length ice 

 try the cars, squeezing them with the fingers, to see if they are ripe." 8. 

 "Eghfe jut'a 11 jp, At length it is ripe." 9. "Egi^e wahaba a n 'fija, At 

 length we pull off the ears from the stalls." 10. " Egtye wahaba a u '«j;iga, 

 At length tee husk the ears." 11. " Egi<j;e wahaba a n '<f:icpi, At length we 

 shell the corn." 12. " Egi^e wahaba a n/ $ate, At length tee eat the corn." 



Then followed the buffalo songs in similar order, of which were 



