When the people built a village of earth-lodges, and dwelt in it, they did not observe this order of camping. Each man caused his lodge to be built wherever he wished to have it, generally near those of his kindred. But whenever the whole tribe migrated with the skin tents, as when they went after the buffaloes, they observed this order. (See § 133.)
Sometimes the tribe divided into two parties, some going in one direction, some in another. On such occasions the regular order of camping was not observed; each man encamped near his kindred, whether they were maternal or paternal consanguinities.
The crier used to tell the people to what place they were to go, and when they reached it the women began to pitch the tents.
THE OMAHA TRIBAL CIRCLE.
§ 10. The road along which they passed divided the tribal circle into two equal parts; five gentes camped on the right of it and five pitched their tents on its left. Those on the right were called the Hañgacenu, and the others were known as the Ictasanda. The Hañgacenu gentes are as follows: Wéjincte, Iñké-sábě, Hañ´ga, ₵átada, and [K]an´ze. The Ictasanda gentes are as follows: Man`¢iñka-gáxe, [T]e-sĭn´de, [T]a-[p]á, Iñg¢é-jide, and Ictásanda.
According to Wahan-¢iñge, the chief of the [T]e-sĭnde gens, there used to be one hundred and thirty-three tents pitched by the Hañgacenu, and one hundred and forty-seven by the Ictasanda. This was probably the case when they went on the hunt the last time, in 1871 or 1872.
Fig. 12.—The Omaha tribal circle.
LEGEND. The Omaha tribal circle.
| Hañgacenu gentes. |
| A. Wejincte, or Elk. |
| B. Iñke-sabě. |
| C. Hañga. |
| D. ₵atada: |
| a. Wasanbe-hit`ajĭ. |
| b. Wajiñga-¢atajĭ. |
| c. [T]e-[p]a-it`ajĭ. |
| d. [K]e-`in. |
| E. [K]anze. |
| Ictasanda gentes. |
| F. Mañ¢iñka-gaxe. |
| G. [T]e-sĭnde. |
| H. [T]a-[p]a. |
| I. Iñg¢e-jide. |
| K. Ictasanda. |
The sacred tents of the Wejincte and Hañga gentes are designated by appropriate figures; so also are the seven gentes which keep the sacred pipes. The diameter of the circle represents the road traveled by the tribe, A and K forming the gentes in the van.]
RULES FOR PITCHING THE TENTS.
§ 11. Though they did not measure the distances, each woman knew where to pitch her tent. Thus a [K]anze woman who saw a Wejincte tent set up, knew that her tent must be pitched at a certain distance from that part of the circle, and at or near the opposite end of the road or diameter of the circle. When two tents were pitched too far apart one woman said to the other, "Pitch the tent a little closer." Or, if they were too close, she said, "Pitch the tent further away." So also if the tents of neighboring gentes were too far apart or too close together. In the first case the women of one gens might say, "Move along a little, and give us more room." In the other they might say, "Come back a little, as there is too much space between us." When the end gentes, Wejincte and Ictasanda, were too far apart there was sometimes danger of attacks of enemies. On one occasion the Dakotas made a dash into the very midst of the circle and did much damage, because the space between these two gentes was too great. But at other times, when there is no fear of an attack, and when the women wish to dress hides, etc., the crier said: "Halloo! Make ye them over a large tract of land." This is the only occasion when the command is given how to pitch the tents.
When the tribe returned from the hunt the gentes encamped in reverse order, the Wejincte and Ictasanda gentes having their tents at the end of the circle nearest home.
There appear indications that there were special areas, not only for the gentes, but even for the subgentes, all members of any subgens having their lodges set up in the same area. Thus, in the Iñke-sabě gens, there are some that camped next the Wejincte, and others next the Hañga; some of the Hañga camped next the Iñke-sabě, and others next the ₵atada, and so on. (See § 73.)
§ 12. Within the circle were placed the horses, as a precaution against attacks from enemies. When a man had many horses and wished to have them near him, he generally camped within the circle, apart from his gens, but this custom was of modern origin, and was the exception to the rule.
THE SACRED TENTS.
§ 13. The three sacred tents were pitched within the circle and near their respective gentes: that of the Wejincte is the war tent, and it was placed not more than 50 yards from its gens; those of the Hañga gens are connected with the regulation of the buffalo hunt, etc.; or, we may say that the former had to do with the protection of life and the latter with the sustenance of life, as they used to depend mainly on the hunt for food, clothing, and means of shelter.
THE SACRED PIPES.
§ 14. All the sacred pipes belong to the Hañga gens, though Hañga, in ancient times, appointed the Iñke-sabě gens as the custodian of them. (J. La Flèche and Two Crows.) The Iñke-sabě gens, however, claims through its chief, Gahige, to have been the first owner of the pipes; but this is doubtful. There are at present but two sacred pipes in existence among the Omahas, though there are seven gentes which are said to possess sacred pipes. These seven are as follows: Three of the Hañgacenu, the Iñke-sabě, ₵atada, and [K]anze, and four of the Ictasanda, the Man¢iñka-gaxe, [T]e-sĭnde, [T]a-[p]a, and Ictasanda. The two sacred pipes still in existence are kept by the Iñke-sabě gens. These pipes are called "Niniba waqube," Sacred Pipes, or "Niniba jide," Red Pipes. They are made of the red pipestone which is found in the famous red pipestone quarry. The stems are nearly flat and are worked near the mouth-piece with porcupine quills.
GAHIGE'S ACCOUNT OF THE TRADITION OF THE PIPES.
§ 15. Gahige, of the Iñke-sabě gens, said that his gens had the seven pipes at the first,