1885.] Mourning and War Customs of the Kansas. 675 
The bundle containing the clam shell was brought by the 
young man who went for it, and placed before Paha*le-gaqli. 
Ali*kawahu took the bundle and began the sacred song. Paha"le- 
gaqli soon joined him in the singing. 
The accompanying chart used by these singers is a fac-simile of 
one drawn by Paha*le-gaqli, who copied it from one he inherited 
from his father and father’s father. There used to be many other 
pictographs on it. The Osages have a similar chart, on which 
there are fully a hundred pictographs. Paha*le-gaqli said that 
there should be a representation of fire in the middle of his 
chart, but he was afraid to make it. The songs are very sacred, 
never being sung on ordinary occasions, or in a profane manner, 
lest the offender should be killed by the thunder-god. 
Fig. 1 the sacred pipe, Waqube wakandagi. Three songs refer 
to it. They are sung when Ali*kawahu removes the coverings. 
One is as follows: 
“ Ha-ha’! tce’-ga-nu’ ha-ha’! 
Ha-ha’! tce’-ga-nu’ ha-ha’! 
Ha-ha’! tce’-ga-nu’ ha-ha’! 
Hü-hü’! (Said when the envelopes are 
pressed down on. 
Chorus—Yu! yu! yu! Hü-hü’! Hi-hii’! (Sung by all the 
Black eagle and Chicken-hawk men.) 
This chorus is an invocation of the thunder-god. In making 
it the arms are held up to the sky, being apart and parallel, with 
the palms out. Each arm is rubbed from the wrist to the shoul- 
der by the other hand! After the singing of these songs, Paha®- 
le-gaqli receives the clam shell and puts it on his back. 
Fig. 2, Ts‘age-jifiga wayt", (Two) songs of the venerable man 
or Wakanda, the maker of all the songs. When Ali®kawahu and 
Paha"le-gaqli are singing these two songs, they suppose that he 
walks behind them, holding up his hands to the thunder-god in 
prayer for them. On the special occasion referred to in this 
paper, the expedition after the death of Hosasage, when these 
songs had been sung, Paha"le-gaqli shifted the shell from his own 
back to that of Jifiga-wasa, one of the directors. He then 
ordered another man, Tayé, to put the Ihe-cabe on his back. 
1 This song and invocation is used by the Ponkas. 
