ANTHROPOLOGY: A. C FLETCHER 
469 
by which the village (gens) is known, and, the symbol is also treated in 
the same manner in the personal names ceremonially given to every 
child born within the village (gens). The symbol may be an animal, 
as, the buffalo, or a force, as the wind, and the people be spoken of by 
the names of the symbol of their village, as, the buffalo people, or the 
wind people. There are certain articles that are regarded as associated 
with the different symbols. The people of a village (gens) treat with 
marked respect and never taste or touch such articles as are supposed 
to be associated with their sacred symbol. 
Those villages (gentes) , whose symbols are of some form or force that 
has its abode in the sky, have their unchangeable place in the sky sec- 
tion of the tribe, and those, having symbols that pertain to either the 
land or water, have their fixed place in the earth section. During 
the time when tribal rites are performed, the tribe is oriented, that 
the people may face the ever recurring day, a symbol of life. These 
rites may be grouped into three classes: Those which are an appeal 
for the securing of food; to this class belong those rites that relate to 
the maize and to hunting. Those that pertain to unity and peace; 
to this class belong the ceremonial giving of a tribal name, the Wa-wan 
ceremony and certain social customs. Those which relate to war, the 
defence of the tribe, both as to its food supply and the life of the people. 
The prayer for long life, that occurs under various forms throughout 
the rites is understood as an epitome of these essentials to individual 
and to tribal life. 
The Omaha distinguishes tribal rites from other ceremonies by apply- 
ing to the former the term We-wa-gpe. The word is compound; we, 
signifies an instrument, a means by which something is done or brought 
to pass; wa-gpe, means, orderty conduct, thoughtful composure. The 
word, according to its context can mean, religion, law, or any similar 
institution. As here used it signifies a means to bring the people into 
order, into thoughtful composure. This term appHed to tribal rites, 
bears testimony to a discriminating observation of the social value of 
religious observances, not only as a power to hold the people together 
by the bond of a common belief, but, as a means to augment the im- 
portance of self control and, of submission to authority. Rites desig- 
nated as we-wa-9pe, were beHeved to open a way between the people 
and the mysterious, unseen Wakonda, and, any careless or irreverent 
act toward them, subjected the offender to supernatural punishment. 
These rites are composed of dramatic acts, the recitations of rituals 
and the singing of rituahstic songs. In these are embodied the myths, 
and allegories in which the genesis of man and his relation to Nature 
