112 SMITHSONIAN MISCELLANEOUS COLLECTIONS VOL. 70 



ture, which was really an addition, the military form of the govern- 

 ment was regarded as complete. 



Fourth. Finall}- the people made another " Departure to a new 

 country," at which time the people put into effect an organization 

 which they believed would safeguard the tribe from disruption by 

 internal dissensions. In this fourth and final stage the internal affairs 

 of the tribe fell to the control of two hereditary chiefs, one for each 

 of the two great tribal divisions, namely, the Ho"'-ga and the Tsi'- 

 zhu : the first, in the tribal symbolic system, representing the earth, 

 and the latter the sky, with all its celestial bodies. These chiefs were 

 chosen, on the Ho"'-g"a side from the r'o"'-ka Wa-shta-ge gens, and 

 on the Tsi'-zhu side from the Tsi'-zhu Wa-shta-ge gens. 



Upon the completion of this organization the two chiefs took upon 

 themselves the rite of fasting, by which each one sought for some sign 

 of approval from Wa-ko"'-da, " The All-Controlling Power." To 

 the Po"'-ka Wa-shta-ge, on the seventh day of his fast, was revealed 

 the art of healing by scarification. The instruments used w^ere to 

 be made from the wing-bones of the pelican or the wing-bones of the 

 eagle. To the Tsi'-zhu Wa-shta-ge was revealed the art of healing 

 by the use of medicinal roots. The two chiefs were also given the 

 power to heal the sick by ceremonially feeding to them certain foods 

 declared to be sacred and life-giving. In recognition of this healing 

 power of the two chiefs the people of their respective gentes adopted 

 Wa-stse'-e-do", " The Good Doctor," as a sacred personal name to 

 be bestowed upon their children. A rite was formulated for each 

 of the two chiefs to perpetuate the memory of these events. 



During the second and third stages of the development of the 

 government, a rite, religious in character, was reverently observed 

 by the people, namely, the rite of tattooing. According to this rite 

 a man who had achieved success as a chosen war leader was per- 

 mitted to have tattooed upon his chest, neck, and shoulders con- 

 ventional designs of certain symbols, all of which pertained to war. 

 These were: The sacred ceremonial knife. The outline of this 

 implement runs from under his chin down the middle of his chest 

 to his abdomen ; the sacred pipe which he used for offering smoke 

 to Wa-ko"'-da when appealing to him for success, and which he car- 

 ried throughout the war expedition. The outline of this pipe runs 

 from either side of the middle of the knife design and terminates 

 behind his shoulders ; the thirteen rays of the sun which symbolize the 

 number of o-do"' (military honors) every warrior must strive to 

 win. These conventional rays run upward from either side of the 



