1 The writer was told by an Osage that Maⁿ?aqpa¢e was at Fire Prairie, Missouri, where the first treaty with the Osages was made by the United States. But that place is on a creek of the same name, which empties into the Missouri River on the south, in T. 50 N., R. 28 W., at the town of Napoleon, Jackson County, Missouri. This could not have been the original Maⁿ?aqpa¢e. Several local names have been duplicated by the Kansas in the course of their wanderings, and there are traces of similar duplications among the Osages. Besides this, the Omahas and Ponkas never accompanied the Kansas and Osages beyond the mouth of the Osage River; and the Kansas did not reach the neighborhood of Napoleon, Missouri, for some time after the separation at the mouth of the Osage River.

2 A Ponka chief, Buffalo Chips, said that his tribe left the rest at White Earth River and went as far as the Little Missouri River and the region of the Black Hills. Finally, they returned to their kindred, who then began their journey down the Missouri River. Other Ponkas have told about going to the Black Hills.

3 Nikie names are those referring to a mythical ancestor, to some part of his body, to some of his acts, or to some ancient rite which may have been established by him. Nikie names are of several kinds, (a.) The seven birth names for each sex. (b.) Other nikie names, not birth names, but peculiar to a single gens. (c.) Names common to two or more gentes. There are two explanations of the last case. All the gentes using the same name may have had a common mythical ancestor or a mythical ancestor of the same species or genus. Among the Osages and Kansas there are gentes that exchange names; and it is probable that the custom has existed among the Omahas. Some of these gentes that exchange names are those which have the same sacred songs.

The following law about nikie names has been observed by the Omahas:

There must never be more than one person in a gens bearing any particular male name.

4 Probably Qi¢a-hiⁿ, as the Osages have QÜ¢a-hiⁿ, Eagle Feathers.

5 This agrees substantially with the Osage custom.

6 These names are found in the corresponding Ponka gens, the Wajaje or Osage, a reptile gens.

7 Many names have been omitted because an exact translation could not be given, though the references to certain animals or mythical ancestors are apparent. It is the wish of the writer to publish hereafter a comparative list of personal names of the cognate tribes, Omahas, Ponkas, Osages, Kansas, and Kwapas, for which considerable material has been collected.

8 The writer knew a head chief that had four wives.

9 Frank La FlÈche said that he had seen three heads of wajÏÑga[p]a on one pipe, and that the number varied from one to six. There was no part of the neck of the bird, and the lower mandible was removed. In this respect only the above figure does not represent the Omaha pipe.

10 This is the regular Omaha style. The above figure shows the Dakota style. One of this kind was given to Frank La FlÈche by an Omaha to whom he had given a horse.

11 The haÑge ?i`aⁿze for the child in the calumet dance differs somewhat from that used by the chiefs and other adults. In the former the stripes next the mouth are wanting, and, instead, is painted the stripe down the nose.

12 These directors were not necessarily IÑke-sabe men. The wacabe and pipe were always abandoned when the people were about to return home. The order of ceremonies varied. Sometimes the sacred pole was anointed after the first herd of buffaloes had been surrounded. In that case the abandonment of the wacabe and pipe was postponed awhile. Sometimes they were abandoned before the pole was anointed; and sometimes they were retained till the end of the Hede-watci. They were abandoned during the day. The pipe was fastened across the middle of the wacabe, which was stuck into the ground on a hill.

13 The Osages have an account of the origin of corn, etc., in one of their sacred songs preserved in their secret society. They do not allow their young men to learn these songs. The writer has an abstract of this account obtained from one of the Osage chiefs. It takes four days or nights to tell or chant the tradition of any Osage gens.

14 None of the questions answered by Frank La FlÈche were asked by the writer while Joseph La FlÈche and Two Crows were in Washington; it was not till he heard Miss Fletcher's article on the Dakota sun-dance that it occurred to him that similar customs might have been practiced by the Omahas in this Hede-watci.

15 This word "uje?i" appears to be the Dakota "otceti," fire-place, expressed in Omaha notation. As the household fire-place is in the center of the lodge, so the tribal fire-place was in the center of the tribal circle.

16 Frank Fa FlÈche said that the two pipes used in the Hede-watci were the weawaⁿ, from which the ducks' heads were removed, and instead of them were put on the red pipe bowls of the sacred pipes. (See § 30.)

17 The fat on the outside of the stomach of a buffalo or domestic cow.

18 Known among the Kansas as the Ilucka, and among the Osages as the IÑ?¢uⁿcka.

19 Yarn of various colors interw7022 oven.

20 In the Osage tradition, corn was derived from four buffalo bulls. See §§ 31, 36, 123, and 163.

21 The Kansas have the Makaⁿ jÜdje, Red Medicine, and the Osages the Makaⁿ ?Ü?[s]e watsiⁿ, Red Medicine Dance. The leader of the latter is a man. The Kansas used to have the Wase jide a¢iⁿ-ma.

22 The Indians also broke up gambling with cards, but it has been resumed, as the police have not the power to punish the offenders.