Part 6

Shu-b'dhe adhin-he on-don-ba i ga ho. Shu-b'dhe adhin-he on-don-ba i ga ho. Sha-on-zhin-ga ha, dha-dhu anon-zhin on-don-ba ga, he. Wa-kon-da hi-dhe-g'dhon be dho he dhoe. On-don-ba ga he. Sha-on-zhin-ga ha dhe-dhu anon-zhin on-don-ba ga he. Wa-kon-da hi dhe-g'dhon be dho he.]

THE OMAHA TRIBAL PRAYER.

According to the Omaha idea, a child during its infancy had no recognised existence as an individual or distinct member of the tribe, but remained as a part of its parents. When it could walk alone, at about three years of age, it was initiated into the tribal organisation through certain religious rites; but its responsible and individual life did not begin until its mind had "become white," as the Indians say. This expression referred to the dawn, to the passing of night into day, and represented the coming of the child out of the period where nothing was clearly apprehended into a time when he could readily recall past events with their distinctness of detail. This seeming mastery of the minutiæ of passing occurrences indicated that a stage of growth had been reached where the youth could be inducted into the religious mysteries through a distinct personal experience acquired in the rite, Non´-zhin-zhon,--a rite which brought him into what was believed to be direct communication with the supernatural powers.

In preparation for this rite the Omaha youth was taught the Tribal Prayer. He was to sing it during the four nights and days of his vigil in some lonely place. As he left his home, his parents put clay on his head; and, to teach him self-control, they placed a bow and arrows in his hand, with the injunction not to use them during his long fast, no matter how great the temptation might be. He was bidden to weep as he sang the prayer, and to wipe his tears with the palms of his hands, to lift his wet hands to heaven, and then lay them on the earth. With these instructions the youth departed, to enter upon the trial of his endurance. When at last he fell into a sleep or trance, and the vision came, of bird, or beast, or cloud, bringing with it a cadence, this song became ever after the medium of communication between the man and the mysterious power typified in his vision; and by it he summoned help and strength in the hour of his need.

In this manner all mystery songs originated,--the songs sung when healing plants were gathered and when the medicine was administered; when a man set his traps or hunted for game; when he desired to look into the future or sought supernatural guidance, or deliverance from impending danger.

The Tribal Prayer was called in the Omaha tongue Wa-kon´-da gi-kon: Wa-kon´-da, the power which could make or bring to pass; gi-kon, to weep from conscious insufficiency, or the longing for something that could bring happiness or prosperity. The words of the prayer, Wa-kon´-da dhe-dhu wah-pa´-dhin a-ton´-he, literally rendered, are, Wa-kon´-da, here needy he stands; and I am he.

This prayer is very old. Its supplicating cadences echoed through the forests of this land long before our race had touched its shores, voicing a cry recognised by every human heart.

Harmonized by PROF. J.C. FILLMORE.

Wa-kon-da dhe-dhu Wa-pa-dhin a-ton-he. Wa-kon-da dhe-dhu Wa-pa-dhin a-ton-he.]

STORY AND SONG OF THE BIRD'S NEST.

Scattered through an elaborate ritual and religious ceremony of the Pawnee tribe are little parables in which some natural scene or occurrence serves as a teaching to guide man in his daily life. The following is an example.

The words of the song ("the sound of the young") are purposely few, so as to guard the full meaning from the careless and to enable the priest to hold the interpretation as a part of his sacred treasure. They are sufficient, however, to attract the attention of the thoughtful; and such a one who desired to know the teaching of the sacred song could first perform certain initiatory rites and then learn its full meaning from the priest.

* * * * *

"One day a man whose mind was open to the teaching of the gods wandered on the prairie. As he walked, his eyes upon the ground, he spied a bird's nest hidden in the grass, and arrested his feet just in time to prevent stepping on it. He paused to look at the little nest tucked away so snug and warm, and noted that it held six eggs, and that a peeping sound came from some of them. While he watched, one moved; and soon a tiny bill pushed through the shell, uttering a shrill cry. At once the parent birds answered, and he looked up to see where they were. They were not far off, and were flying about in search of food, chirping the while to each other and now calling to the little one in the nest.

"The homely scene stirred the heart and the thoughts of the man, as he stood there under the clear sky, glancing upward toward the old birds and then down at the helpless young in the nest at his feet. As he looked, he thought of his people, who were so often careless and thoughtless of their children's needs; and his mind brooded over the matter. After many days he desired to see the nest again. So he went to the place where he had found it; and there it was, as safe as when he left it. But a change had taken place. It was now full to overflowing with little birds, who were stretching their wings, balancing on their small legs, and making ready to fly; while the parents with encouraging calls were coaxing the fledglings to venture forth.

"'Ah!' said the man, 'if my people would only learn of the birds, and, like them, care for their young and provide for their future, homes would be full and happy, and our tribe be strong and prosperous.

"When this man became a priest, he told the story of the bird's nest and sang its song; and so it has come down to us from the days of our fathers."

Pawnee.

Transcribed from Graphophone and harmonized by EDWIN S. TRACY.

Ho-o Ha-re ha-re re ha-re Ha-re ha-re e ha-re Re wha-ka ha-re re ha-re, wha-ka ha-re re ha-re Re wha-ka ha-re re ha-re.]

A TRYSTING LOVE-SONG.

One of the few delights of life in camp is the opportunity the tent affords of ready access to the open air. There is no traversing of stairways, no crossing of halls, and no opening of reluctant doors, but only the parting of the canvas, and our world is as wide as the horizon and high as the heavens. Even when the tent door-flap is snugly closed, nature is not wholly shut out. Often I have lain looking up at the stars as they passed slowly across the central opening, and listened to the flight of the birds as they travelled northward at the coming of spring. And I have watched the birth of many a day, from the first quivering primrose hue to the full flush and glow of rosy colour, and then the stirring breeze, the waking leaves, and the call of the birds breaking into song.

One morning I rose from my blankets and stepped out under the broad dome of the sky, while all about me in their shadowy tents the people slept. I wandered toward a glen, down which the water from a little spring hurried to the brook. As I sat among the fresh undergrowth, I watched the stars grow dim and the thin line of smoke rise from the tents, telling that the mother had risen to blow the embers to a blaze and to put another stick or two upon the fire.

As I sat, thinking a multitude of thoughts, I heard a rustling upon the hill opposite me. Then there was silence, quickly broken by movements in another direction; while from the hill came the clear voice of a young man singing. In a moment more two women, whom I recognised as aunt and niece, appeared at the spring, the one elderly, the other young and pretty; but the singer was still invisible. The cadences of the song were blithe and glad, like the birds and the breezes laden with summer fragrance. The words, "I see them coming!" carried a double meaning. The girl for whom he had waited was in truth coming, but to the singer was also coming the delight of growing love and abundant hope.

Omaha.

Harmonized by PROF. J.C. FILLMORE.

Hi dha ho! Sha a-ma wi un-don-be a-me dho he, Sha a-ma wi un-don-be a-me dho he Sha a-ma wi un-don-be a-me dho he dhoe. Hi dha ho! Sha a-ma wi un-don-be a-me dho he. Sha a-ma wi un-don-be a-me dho he.]

The women filled their water vessels. The elder took no note of the song, but turned steadily toward the home path. The eyes of the maiden had been slyly searching the hillside as she slowly neared the spring and dipped up the sparkling water. Now, as the aunt walked away, the song ceased; and a light rustling followed, as the lover, bounding down the hill, leaped the brook and was at the side of the girl. A few hasty words, a call from the aunt, a lingering parting, and I was alone again. The brook went babbling on, but telling no tales, the birds were busy with their own affairs, and the sunbeams winked brightly through the leaves. The little rift, giving a glimpse of the inner life of two souls, had closed and left no outward sign; and yet the difference!