Part 2
1. Toward what shall the little ones take their footsteps? they asked of one another. 2. It is the Male Star (the sun) who sitteth in the heavens, 3. Toward which the little ones shall take their footsteps 4. When the little ones take their footsteps toward the Male Star, 5. They shall always live to see old age, O, younger brothers, they said to one another.
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6. Toward what shall the little ones take their footsteps? they asked of one another. 7. It is the Female Star (the moon) who sitteth in the heavens, 8. Toward which the little ones shall take their footsteps. 9. When the little ones take their footsteps toward the Female Star, 10. They shall always live to see old age, O, younger brothers, they said to one another.
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11. Toward what shall the little ones take their footsteps? they asked of one another. 12. It is the Male Star (the sun) who sitteth in the heavens, 13. Toward which the little ones shall take their footsteps. 14. When the little ones take their footsteps toward the Male Star, 15. They shall always live to see old age, O, younger brothers, they said to one another.
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16. Toward what shall the little ones take their footsteps? they said to one another. 17. It is the Female Star (the moon) who sitteth in the heavens, 18. Toward which the little ones shall take their footsteps. 19. When the little ones take their footsteps toward the Female Star, 20. They shall always live to see old age, O, younger brothers, they said to one another.
The words of the processional song:
Into a star you have cast yourself, Into my star you have cast yourself, etc.
are addressed to the child upon whom is to be conferred his personal, gentile name, and who is to be given his place in the Puma gens into which he was born. The star referred to in the song is the sun, the greatest life symbol of the Puma gens.
In the first section of the “Footstep Wi´-gi-e,” which the Xo´-ḳa recites as he makes his processional approach to the House of Mystery, the sun is referred to as the “Male Star.” The first line of the wi´-gi-e, “Toward what shall the little ones take their footsteps,” implies that much thought was given by the ancient Noⁿ´-hoⁿ-zhiⁿ-ga to the question as to the places where prayers for aid for the attainment of long life should be directed. The lines that follow imply that the Noⁿ´-hoⁿ-zhiⁿ-ga had finally arrived at the belief that if the “Little Ones” go with their prayers to the “Male Star,” the sun, they would find the way by which they could reach old age. The authors of these peculiar rites in speaking of long life did not only mean the attainment of old age by the child but they also meant the continuity of its life by procreation.
In the second section of the wi´-gi-e the moon is referred to as the “Female Star.” The same form that is used for the sun is also used for the moon. The pairing of these two great cosmic bodies in this wi´-gi-e suggests a procreative relationship between the two. The last two sections of the wi´-gi-e are repetitions of the first two. These repetitions are made in order to complete the mystic number four. The moon, referred to in the second section as the female star, is the life symbol of the Wa-ça´-be, or the Black Bear gens.
When the Xo´-ḳa have finished reciting the first section of the Footstep Wi´-gi-e, which speaks of the approach of the little ones to the sun, he and the Sho´-ḳa continue their march. Again they pause and the Xo´-ḳa recites the second section which tells of the approach of the little ones toward the moon seeking for long life. The fourth pause brings them to the door of the House of Mystery, which they enter, followed by the A´-ḳi-hoⁿ Xo´-ḳa and the Noⁿ´-hoⁿ-zhiⁿ-ga of the Puma gens who are to give their child a place in the visible universe. They take their place at the east end of the lodge where sit the father and mother with the child. The Noⁿ´-hoⁿ-zhiⁿ-ga who had been called to take
## part in the ceremony also enter and take their fixed places, those
belonging to the Hoⁿ´-ga great division at the south side and those of the Ṭsi´-zhu great division at the north side of the lodge. (Fig. 1.)
THE WA-THE´-THE CEREMONY
When all the Noⁿ´-hoⁿ-zhiⁿ-ga have become settled in their places, according to gentes, the A´-ḳi-hoⁿ Xo´-ḳa proceeds with the ceremonial acts called Wa-the´-the, which, translated literally, means, The Sending; that is, the sending of a fee of a blanket or other article of value to each, head of the gentes taking part in the child-naming ceremony. It is understood by these ceremonial acts that the members of the gens to whose head is sent a fee are requested to recite the wi´-gi-e relating to the Life Symbol of their gens. Each article is received from the hands of the A´-ḳi-hoⁿ Xo´-ḳa by the Sho´-ḳa who delivers it to the head of the gens for whom it is sent.
Wa-xthi´-zhi, who gives this child-naming ritual of his gens, the Puma, when acting as A´-ḳi-hoⁿ Xo´-ḳa, sends the fees in the following order:
Ṭsi´-zhu Wa-shta-ge: Fee, with a red downy eagle feather, symbolizing the sun. The members of the gens will recite their wi´-gi-e relating to the life-giving power of the sun. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 124, lines 1 to 177.)
Wa-ça´-be: Fee; will recite the Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, Name Wi´-gi-e of the gens. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 228, lines 238 to 304.) The Wa-ça´-be and the Iⁿ-gthoⁿ´-ga gentes are closely related and one acts as Sho´-ḳa for the other in their ceremonies of initiation into the mysteries of the tribal rites.
Ṭsi´-zhu Wa-noⁿ: Fee; will recite their wi´-gi-e relating to the life-giving power of the sun, their life symbol. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 118, lines 1 to 36.)
Hoⁿ´-ga A-hiu-ṭoⁿ: Fee; will recite wi´-gi-e relating to the mottled eagle, the “stainless” bird that led the people down from the sky to the earth. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 177 to 311.)
Mi-k’iⁿ´ Wa-noⁿ: Fee; the members of this gens will recite their wi´-gi-e relating to the moon and all the stars and to their power to aid the “little ones” to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 122, lines 1 to 44.)
O´-poⁿ: Fee; the members of the gens will recite the Wa-dsu-ṭa I-hi-thoⁿ-be Wi´-gi-e which tells of the various places of the earth where the little ones may find the animals on which to live. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 112, lines 1 to 109.)
Tho´-xe: Fee; some grains of maize are also sent. The members of this gens will recite the wi´-gi-e relating to the bringing of the maize to the people by a buffalo bull, and to his offer to aid the little ones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 280, lines 83 to 110; also p. 134, lines 1 to 162.)
Wa´-ṭse-ṭsi Wa-shta-ge: Fee, with cedar fronds. Members of this gens will recite their wi´-gi-e relating to the red cedar, an evergreen tree which has power to resist death, and to its offer to aid the little ones to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 95, lines 1 to 34.)
Ho´ I-ni-ḳa-shi-ga: Fee, with a kettle of water. The members of this gens will recite their wi´-gi-e relating to the everflowing water which, has power to help the little ones to reach old age. These are the Fish people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 98, lines 1 to 35.)
Wa-zha´-zhe çka: Fee, with a mussel shell. The mussel is the life symbol of this gens. The members of the gens will recite their wi´-gi-e relating to the power of the mussel to resist death, and to its consent to aid the little ones to reach old age. The Wa-zha´-zhe çka are a water people. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 94, lines 1 to 29.)
Ṭa I-ni-ḳa-shi-ga, the Deer People: Only a fee is sent to them. The members will recite their Wa-dsu´-ṭa I-hi-thoⁿ-be Wi´-gi-e, which tells of the various places of the earth where the deer will reveal themselves to the little ones to give them help to reach old age. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 97, lines 44 to 103.)
When the Sho´-ḳa had delivered the last fee every Noⁿ´-hoⁿ-zhiⁿ-ga who knows his wi´-gi-e begins to recite it in a loud voice. None of the wi´-gi-es are alike and none of the members of a gens recite in unison, consequently there would be a volume of sounds most bewildering to the uninitiated.
ZHA´-ZHE ḲI-ṬOⁿ WI´-GI-E
The wi´-gi-e recited by the members of the Iⁿ-gthoⁿ´-ga gens at this time is called Zha´-zhe Ḳi-ṭoⁿ Wi´-gi-e, freely translated, the Name Wi´-gi-e. It is in three parts. The first, which includes sections 1 to 8, is called Zha´-zhe Ḳi-ṭoⁿ, the taking of names; the second, which includes sections 9 and 10, is called U´-noⁿ U-tha-ge, the telling of the means by which to reach old age; the third, which includes sections 11 and 12, is called U´-noⁿ-bthe U-gi-dse, the story of the search for the life-giving foods.
NAME-TAKING WI´-GI-E
(FREE TRANSLATION)
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1. Verily, at that time and place, it has been said, in this house, 2. The Hoⁿ´-ga, a people who possess seven fireplaces 3. Spake to one another, saying: O, younger brothers, 4. The little ones have become persons, 5. Should not the little ones go below to become a people? they said to one another. 6. Then, at that very time, 7. They said: There are four great gods 8. To whom we shall appeal for aid. 9. Verily at that time, 10. They spake to the god of day (the sun) saying: 11. O, my grandfather, 12. Our little ones have become persons, 13. Should they not go below (to the earth) to become a people? 14. At that very time 15. The god of day replied: You say the little ones should go below to become a people, 16. When the little ones go below to become a people, 17. They shall always live to see old age, as they travel the path of life.
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18. Verily, at that time and place, it has been said, in this house, 19. They said: The little ones shall go below to become a people. 20. Then again they spake to the god of day, saying: The little ones have no names, O, grandfather. 21. The god of day replied: O, little ones, 22. You say your little ones have no names, 23. Your little ones shall be named after me, 24. Mi´-wa-ga-xe, Child-of-the-sun, 25. The little ones shall take, as they travel the path of life. 26. When they take this for a personal name, 27. They shall always live to see old age, as they travel the path of life.
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28. What shall the little ones take for a personal name? it has been said, 29. Moⁿ-çi´-tse-xi, Sacred-arrowshaft, 30. The little ones shall take for a name, as they travel the path of life. 31. When they take this for a personal name, 32. They shall always live to see old age, as they travel the path of life.
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33. What shall the little ones take for a personal name? 34. I´-e-çka-wa-the, Giver-of-clear-speech 35. The little ones shall take for a name, as they travel the path of life. 36. When they take this for a personal name, 37. They shall always live to see old age, as they travel the path of life.
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38. What shall the little ones take for a personal name? 39. Moⁿ-zhoⁿ´-op-she-wiⁿ, Woman-who-travels-over-the-earth, 40. The little ones shall take for a name, as they travel the path of life. 41. When they take this for a personal name, 42. They shall always live to see old age, as they travel the path of life.
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43. What shall they take for a personal name? 44. Moⁿ´-ga-xe, Arrow-maker, 45. The little ones shall take for a name, as they travel the path of life. 46. When they take this for a personal name, 47. They shall always live to see old age, as they travel the path of life.
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48. What shall the little ones take for a personal name? 49. Noⁿ´-mi-tse-xi, Beloved-child-of-the-sun, 50. The little ones shall take for a name, as they travel the path of life. 51. When they take this for a personal name, 52. They shall always live to see old age, as they travel the path of life.
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53. What shall the little ones take for a personal name? 54. Iⁿ-shta´-sha-be, Dark-eyes, 55. The little ones shall take for a name, as they travel the path of life. 56. When, they take this for a personal name, 57. They shall always live to see old age, as they travel the path of life.
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58. Verily, at that time and place, it has been said, in this house, 59. They spake to one another, saying: O, younger brothers, 60. The little ones have nothing of which to make their bodies, 61. They went forth with hurrying footsteps, 62. To the soft stone that sitteth upon the earth. 63. Verily, at that time, 64. They spake to him, saying: O, my grandfather, 65. The little ones have nothing of which to make their bodies. 66. The soft stone replied: O, little ones, 67. You say your little ones have nothing of which to make their bodies. 68. The little ones shall make of me their bodies. 69. Verily, at that time and place, 70. He spake further, saying: When the little ones become ill and fretful, 71. They shall cling to me as one who can produce the heat by which they can be purified.
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72. Verily, at that time and place, it has been said, in this house, 73. They spake to one another, saying: Give heed, my younger brothers, 74. You will go forth to make further search, 75. Then, even as these words were spoken, they hastened 76. To the friable stone, 77. And, standing close to him, 78. Spake, saying: O, grandfather, the little ones have nothing of which to make their bodies. 79. The friable stone replied: O, my little ones, 80. You say the little ones have nothing of which to make their bodies. 81. The little ones shall make of me their bodies. 82. When they make of me their bodies, 83. They shall cling to me as one who can produce the heat by which their bodies can be purified.
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84. Verily, at that time and place, it has been said, in this house, 85. They spake to one another, saying: O, younger brothers, 86. The little ones have nothing which they can use for food at all times, 87. You will go and search for such food as they can use for all time. 88. A younger brother hastened 89. To the very center of a lake, 90. Where lay the root of the tse´-wa-the (_Nelumbo lutea_). 91. He hastened home with the root, 92. And spake, saying: O, elder brothers, how will this serve for food? 93. The elder brothers hastened to try the taste of the root, 94. Like milk the juice squirted in their mouths, 95. And they said to one another: O, younger brothers, 96. This will serve as food for the little ones. 97. When the little ones make use of this plant as food, 98. They shall always live to see old age, as they travel the path of life.
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99. There lacks one more, O, younger brothers, they said to one another. 100. You will go forth and make further search. 101. Even as these words were spoken, 102. One hastened to the farther borders of the lake, 103. Where sat the do (_Apios apios_). 104. Close to it he stood, 105. Then he hastened home, carrying the plant with him. 106. Standing before his brothers, he spake, saying: O, elder brothers, 107. How will this serve for food? 108. They replied: O, younger brother, 109. That is the very object for which you have been searching. 110. The elder brothers hastened to try the taste of the root, 111. Like milk the juice squirted in their mouths. 112. Then they spake, saying: The little ones shall use this plant for food. 113. When the little ones use this plant for food, 114. They shall always live to see old age. 115. It shall make their limbs to stretch in growth, as they travel the path of life.
When Wa-xthi´-zhi made up his mind to give a description of the Child-naming Ritual of his own gens, the Puma, he did not hesitate to recite the wi´-gi-es and to tell of the ceremonial forms that accompany the entire ritual. But when asked to recite the wi´-gi-es of the 11 gentes who were summoned to take part in the ceremony of conferring a name upon a Puma child he declined to give them, although he knew all of them, for the reason that they were not his to give. He had not obtained from any of these gentes the right to transfer them to strangers or to members of other gentes.
It so happened that when Wa-xthi´-zhi was describing the Child-naming Ritual of his own gens, which he had a perfect right to do, Wa-sho´-she (pl. 4), a member of the Hoⁿ´-ga A-hiu-ṭoⁿ gens, was present. This man, when asked if he would be willing to give the U´-noⁿ Wi´-gi-e (Old-age Wi´-gi-e) of his gens for a fee, promptly replied that he would. He had obtained by purchase from his father the wi´-gi-e and so had acquired the right to transfer it to anybody, but the transfer must always be made for a fee. The fee was provided and Wa-sho´-she sat down and recorded the Old-age Wi´-gi-e of his own gens, the Hoⁿ´-ga A-hiu-ṭoⁿ. This name refers to the “Stainless Bird,” the mottled eagle, who conducted the Hoⁿ´-ga people to earth from mid-heaven. (See 36th Ann. Rept. Bur. Amer. Ethn., p. 162, lines 177 to 199.)
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 3
SHELL GORGET AND DOWNY PLUME (LIFE SYMBOLS)]
[Illustration:
BUREAU OF AMERICAN ETHNOLOGY
FORTY-THIRD ANNUAL REPORT PLATE 3
WA-SHO´-SHE (HO^N´-GA A-HIU-TO^N (EAGLE) GENS)]
The first seven lines of the wi´-gi-e refer back to the time when “the Hoⁿ´-ga who possess seven fireplaces” chose for one of their life symbols the “Stainless Bird,” the mottled eagle. The people who are here spoken of as the Hoⁿ´-ga having seven fireplaces are those who compose the seven gentile groups that represent the land portion of the earth in the two great tribal divisions symbolizing the cosmos. These seven gentile groups (seven fireplaces) are, as given by Black-dog. (See 36th Ann. Rept. Bur. Amer. Ethn., pp. 52-53.)
1. Wa-ça´-be-ṭoⁿ, They-who-own-the-black-bear. 2. Iⁿ-gthoⁿ´-ga, Puma. 3. O-poⁿ, Elk. 4. Moⁿ-iⁿ-ḳa-ga-xe, Makers-of-the-earth. 5. Hoⁿ´-ga gthe-zhe, The-mottled-sacred-one. 6. Xu-tha´, Eagle (the adult golden eagle). 7. Hoⁿ´-ga zhiⁿ-ga, The-little-sacred-one.
When the “Hoⁿ´-ga, a people who possess seven fireplaces” went to the “Stainless Bird” and said to him (lines 5, 6, and 7): “The little ones have nothing of which to make their bodies,” meaning that they have no symbol for the long life which they crave, he replied in the words as given in the wi´-gi-e, from line 10 to the end:
OLD-AGE WI´-GI-E
FREE TRANSLATION