Chapter 6

INDIAN NAMES

INDIAN NAMES

INTRODUCTION.--Among the Indian tribes of the United States all personal names have a definite significance. Although there are diversities in the customs relating to names among the various tribes, yet, looking at these as a whole, personal names are observed to fall generally into two classes: First, those which refer to sacred rites; second, those which commemorate a personal achievement.

An Indian tribe is composed of a number of kinship groups or clans. To each one of these, speaking generally, belongs the hereditary duty of performing a certain rite and also the care of the sacred objects connected with that rite. Each kinship group or clan has a set of personal names, all of which refer to the rite peculiar to the clan, or to the sacred objects or to the symbols connected with the rite, and one of these names is given to each person born within the clan. Names of this class are generally retained by men and women throughout life and, to a degree, are regarded as sacred in character. These names have also a social significance, as they always indicate the birth status of the person, for the name at once shows to which clan or kinship group the bearer belongs. No one can exchange his clan or birth name, any more than he can change his sex.

The names that belong to the second class are those which are taken by an adult to mark an achievement. This must be an act in which he has shown special ability or courage in successfully defending his people from danger. Such a name, therefore, marks an epoch in a man's life and is strictly personal to the man, and, to a degree, indicative of his character or attainments. It sometimes happens, although but rarely, that a man on such an occasion may decide to take the name of a noted ancestor rather than acquire an entirely new name, but the character of the act of taking a new name is not thereby changed.

These facts concerning the significance of Indian personal names throw light on the widespread custom observed among Indians of never addressing men or women by their personal names or of using those names in their presence. To do so is a breach of good manners. The personal name, as has been shown, refers either to the religious rites sacred to the bearer's clan or else to a notable act performed by the man; in both cases the name stands for something that is too closely connected with the life of the individual to make it fit for common use. The difficulty of designating a person one wishes to address is met by the use of terms of relationship. Of course, in some companies these terms would be literally true and proper, but there are terms which are used in a wider sense and which do not imply actual kinship. (The subject of Indian relationships and their terms is too complex to be entered upon here.) There are terms which are employed merely to indicate respect. For instance, "Grandfather" is used when addressing or speaking of the President of the United States; "Little Father" and "Father" when addressing or speaking of the Secretary of the Interior and the Commissioner of Indian Affairs, both of whom rank below the President, as is well known to the Indian. The use of terms of relationship may appear strange to us, but there is, as we have seen, a reason for it. This reason also explains why a child or an adult generally stands mute when we address him by his personal name or ask him what his name is; his silence is not to be attributed to "Indian stolidity," which we ignorantly regard as a marked characteristic of the race.

The bestowal of a name, whether the name is of the first or of the second class already described, was always attended with ceremonies. These differed among the many tribes of the United States, particularly in their details, but fundamentally they had much in common.

PRESENTING THE CHILD TO THE COSMOS

Among the Omaha a ceremony was observed shortly after the birth of a child that on broad lines reflects a general belief among the Indians.

In the introductory chapter of this book the Indian's feeling of unquestioning unity with nature is mentioned. The following Omaha ceremony and ritual furnish direct testimony to the profundity of this feeling. Its expression greets him at his birth and is iterated at every important experience throughout his life.

When an Omaha child is born the parents send to the clan that has charge of the rite of introducing the child to the Cosmos. The priest thus summoned comes to the tent wherein the infant lies and takes his stand just outside the door, facing the East. He raises his right hand, palm outward, to the sky, and in a clear ringing voice intones the following ritual:

Ho! Ye Sun, Moon, Stars, all ye that move in the heavens, I bid you hear me! Into your midst has come a new life; Consent ye, I implore! Make its path smooth, that it may reach the brow of the first hill!

Ho! Ye Winds, Clouds, Rain, Mist, all ye that move in the air, I bid you hear me! Into your midst has come a new life; Consent ye, I implore! Make its path smooth, that it may reach the brow of the second hill!

Ho! Ye Hills, Valleys, Rivers, Lakes, Trees, Grasses, all ye of the earth, I bid you hear me! Into your midst has come a new life; Consent ye, I implore! Make its path smooth, that it may reach the brow of the third hill!

Ho! Ye Birds, great and small, that fly in the air; Ho! Ye Animals, great and small, that dwell in the forests; Ho! Ye Insects that creep among the grasses and burrow in the ground, I bid you hear me! Into your midst has come a new life; Consent ye, I implore! Make its path smooth, that it may reach the brow of the fourth hill!

Ho! All ye of the heavens, all ye of the air, all ye of the earth, I bid you hear me! Into your midst has come a new life; Consent ye, consent ye all, I implore! Make its path smooth--then shall it travel beyond the four hills!

In this manner the child, the "new life," was introduced to the Cosmos of which it was now a part. All the powers of the heavens and of the earth were invoked to render aid to the "new life" in its onward struggle over the rugged path that traverses the four hills of life, typifying Infancy, Youth, Maturity and Old Age.

An infant was merely a "new life," it was wholly dependent upon others; no name was given it (only endearing terms were used), for the reason that a name implies either a sacred responsibility or a personal achievement, neither of which was possible to an infant. When, however, the child could go about alone, generally at three or four years of age, the time had arrived when it must be given a tribal name, one belonging to the rites in charge of its birth group. By means of this ceremonial act the child was inducted by sacred rites into the tribe and became a recognized member.

GIVING THE CHILD A NAME

This ceremony, formerly practiced among the Omaha and cognate tribes, took place in the spring, "when the grass was up and the birds were singing." A tent was set apart and made sacred by the priest who had the hereditary right to perform the ceremony. As the occasion was one of tribal interest, many people flocked to the scene of the rite.

A large stone was brought and placed on the east side of the fire that was burning in the center of the space inside the tent. When everything was ready the old priest stood at the door awaiting the arrival of the child. Then all the mothers who had children of the proper age wended their way to this tent, each one leading her little child, who carried in its hands a new pair of moccasins. As the two reached the tent the mother addressed the priest, saying: "Venerable man, I desire my child to wear moccasins." (This was a symbolic form of expression.) "I desire my child to walk long upon the earth, to be content with the light of many days. We seek your protection!" The priest made a formal reply and the little one, carrying its moccasins, entered the tent alone. After a few ritualistic phrases the priest accompanied the child to the fire place, where he and the child stood facing the East while the priest sang an invocation to the Four Winds. He bade them to come hither and stand in this place in four groups.

At the close of this Ritual Song the priest lifted the child by the arms so that its little bare feet rested upon the stone, as it faced the South; then he lifted the child again by the arms and its feet rested on the stone, as it faced the West; again the child was lifted and its feet were upon the stone, as it faced the North; once more the priest lifted the child and its feet touched the stone, as it faced the East. Then the priest sang the following Ritual Song:

Turned by the Winds goes the one I send yonder, Yonder he goes who is whirled by the Winds, Goes where the four hills of life and the Four Winds are standing, There into the midst of the Winds do I send him, Into the midst of the Winds standing there!

This song and the entire ceremony, which is spoken of as "Turning the child," are highly symbolic and cannot be fully explained at this time. The Winds are the messengers of the great invisible Wakon'da and bring the breath of life and strength to man. At the close of this song the priest put the new moccasins on the feet of the child and sang another Ritual Song which says:

Here unto you has been spoken the truth; Because of this truth you shall stand. Here declared is the truth; Here in this place has been shown you the truth. Therefore, arise! Go forth in its strength!

As the priest sang the last line he set the child on its feet and made it take four steps toward the East; these steps are typical of its now entering into life. Then the priest led the child to the entrance of the tent, where he called aloud the tribal name of the child, then for the first time proclaimed, adding:

"Ho! Ye Hills, ye Grass, ye Trees, ye creeping things, both great and small, I bid you hear! This child has thrown away its baby name! Ho!"

All the children of the tribe passed through this ceremony and in this way received their sacred personal names, which were never dropped throughout their after-life, not even when a man took a new name.

BESTOWING A NEW NAME

The bestowal of a new name upon an adult generally took place at some tribal ceremony when all the people were gathered together. In this way as much publicity as possible was given to the act. Among the Pawnee tribe there were three requirements that had to be met in order to take a new name:

First, a man could only take a new name after the performance of an act indicative of ability or strength of character;

Second, the name had to be assumed openly in the presence of the people to whom the act it commemorated was known;

Third, it was necessary that it should be announced in connection with such a ritual as that here given.

These three requirements indicate (1) that a man's name stood for what he had shown himself to be by the light of his actions; (2) that this was recognized by his tribesmen, and (3) that it was proclaimed by one having charge of mediatory rites through which man can be approached by the supernatural.

The old priest who gave the following ritual and explained it said: "A man's life is an onward movement. If one has within him a determined purpose and seeks the help of the powers, his life will climb up." Here he made a gesture indicating a line slanting upward; then he arrested the movement and, still holding his hand where he had stopped, went on to say: "As a man is climbing up, he does something that marks a place in his life where the powers have given him an opportunity to express in acts his peculiar endowments; so this place, this act, forms a stage in his career and he takes a new name to indicate that he is on a level different from that he occupied previously." He added: "Some men can rise only a little way, others live on a dead level." He illustrated his words by moving his hands horizontally. "Men having power to advance climb step by step." Again he made his meaning clear by outlining a flight of steps.

The following ritual is recited on the occasion of taking a new name and is a dramatic poem in three parts. The first gives briefly the institution of the rite of changing one's name in consequence of a new achievement; the second shows how the man was enabled to accomplish this act. It begins with his lonely vigil and fast when he cried to the powers for help; the scene then shifts to the circle of the lesser powers, who, in council, deliberate on his petition which makes its way to them and finally wins their consent; then the winds summon the messengers and these, gathering at the command of the lesser powers, are sent to earth to the man crying in lonely places, to grant him his desire. This part closes with a few vivid words which set forth that only by the favor of the powers had the man been able to do the deed. The third part deals with the man's names--the one to be discarded and the one now to be assumed. The ritual is in rhythmic form, impossible to reproduce in English. The following rendition contains nothing which is not in the original text as explained and amplified by the priest.

The ritual was intoned in a loud voice; the man who was to receive a new name stood before the priest where he could be seen by the entire assembly.

RITUAL

Harken! 'Twas thus it came to pass: In ancient days, a Leader and his men Walked this wide earth, man's vast abode Roofed by the heavens, where dwell the gods. They reached a place the spot no man can tell, Faced dangers dread and vanquished them; Then, standing as if born anew to life, Each warrior threw away the name That had been his ere yet these deeds were done.

Harken! The Leader and his men Made there the Vict'ry song, and set the mark Ye must o'ertake, if ye would be like them!

Harken! The Leader and his men Turned then toward home. Their Vict'ry song Proclaimed them near; the village rose, Looked toward the hill, where on the top Stood the brave men, singing their song, Heralding thus the favor of the gods By which they had surpassed all former deeds-- Made new their claim to be accounted men.

Harken! And whence, think ye, was borne Unto these men courage to dare, Strength to endure hardship and war? Mark well my words, as I reveal How the gods help man's feebleness. The Leader of these warriors was a man Given to prayer. Oft he went forth Seeking a place no one could find. There would he stand and lift his voice, Fraught with desire that he might be Invincible, a bulwark 'gainst all foes Threat'ning his tribe, causing them fear. Night-time and day this cry sped on, Traveling far, seeking to reach-- Harken! Those places far above, Harken! Within the circle vast Where sit the gods watching o'er men.

Harken! This poor man's prayer went on, Speeding afar into the blue Heavens above, reached there the place-- Harken! Where dwell the lesser gods, Harken! And great Ti-ra'-wa, mightier than all!

Harken! It was because a god Received this prayer, considered it, Favored its plea, and passed it on To him whose place was next, in that grand ring, Who in his turn received the prayer, Considered it, and sent it on-- Harken! Around that circle vast, Harken! Where sit the gods above.

Harken! And thus it was the prayer Sent by this man won the consent Of all the gods. For each god in his place Speaks out his thought, grants or rejects Man's suppliant cry, asking for help; But none can act until the Council grand Comes to accord, thinks as one mind, Has but one will all must obey.

Harken! The Council gave consent; Harken! And great Ti-ra'-wa, mightier than all!

Harken! To make their purpose known, Succor and aid freely to give, Heralds were called, called by the Winds. Then in the West uprose the Clouds Heavy and black, ladened with storm. Slowly they climbed, dark'ning the skies, While close on every side the Thunders marched On their dread way, till all were come To where the gods in stately council sat Waiting for them. Then bade them go Back to the earth, carrying aid To him whose prayer had reached their circle vast. This mandate given, the Thunders turned toward earth, Taking their course slantwise the sky.

Harken! Another followed hard-- Lightning broke forth out of the cloud, Zigzag and dart, cleaving their way Slantwise to earth, their goal to reach.

Harken! For these two were not all That hastened to proclaim the god's behest-- Swift on their wings Swallows in flocks Swept in advance, ranging the path, Black breasts and Red, Yellow and White, Flying about, clearing the way For those who bore the message of the gods Granting the man courage to dare, Strength to endure, power to stand Invincible, a bulwark 'gainst all foes.

Harken! 'Twas thus it came to pass: The Leader grasped the help sent by the gods; Henceforth he walked steadfast and strong, Leading his men through dangers drear, Knowing that naught could strike at him To whom the gods had promised victory.

Attend! Once more I change his name.

Harken! _Ri-ruts'-ka-tit_ it was We used to call him by, a name he won Long days ago, marking an act Well done by him, but now passed by.

Harken! To-day all men shall say--

Harken! His act has lifted him Where all his tribe behold a man Clothed with new fame, strong in new strength Gained by his deeds, blessed of the gods. Harken! _Sha-ku'-ru Wa'-ruk-ste_ shall he be called.

TAKING AN INDIAN NAME IN CAMP

In view of the significance of Indian personal names, and the dignity and reverence which in every instance surrounded the giving or the taking of a name, it hardly seems appropriate that Indian names should be assumed even for a short period without some regard being shown to the customs and thought of the people from whom the names are borrowed. While there should be no travesty of rites such as those that have been here described, rites that have been held sacred upon this continent for untold generations, still it would not be unseemly to hold to the spirit of those rites when we borrow these names during the camp days in which we seek to live close to the nature that the Indian loved so reverently and well.

When it is decided among the members of the camp to take an Indian name, on the day of the ceremony all the camp should assemble early in the morning. When all have gathered, they should move toward a place where the sun can be seen when it rises over the lake, the hilltops or the woods. There all should pause.

The candidate for the name should not wear any head-band. The boy or girl should stand well to the front of the group, all of whom should face the East. The entire company should then join in the following song:

Song No. 1

Skies proclaim a new day! We joyfully meet, We thankfully greet, His[A] new name this day shall repeat.

[Music]

The Leader of the camp must then intone the following:

Hear! O Trees that gird our camp! Listen, ye Birds that fly through the branches! Harken, ye rippling waves on Stream and Lake! Hear me! Into your midst has come a friend, He[A] bears a new Name! Ye shall know him as ---- (name)

[Footnote A: The pronoun should be changed according to the sex of the candidate.]

The announcement of the name should be distinctly made so as to be clearly heard by the entire company. The head-band or other camp insignia should now be officially put on the candidate.

All present should then join in singing the following song, clapping their hands as beats to the music as they skip back to breakfast and to the pleasures of the day:

Song No. 2

Homeward we go, calling his[B] name; New is the name now we proclaim; No other change in our friend, he[B] is the same!

[Footnote B: Change the pronoun to the proper sex.]

[Music]

2

Singing we go, way ha way ho! Dancing also, way ha way ho! No one more merry than we, way ha way ho!

The second stanza should be repeated and the steps kept in rhythm until the dancers finally disperse.

INDIAN NAMES FOR BOYS

All vowels have the Continental sound

The names here presented, for Boys, for Girls and for Camps, have been chosen out of many because the words are easily pronounced; none of them have any of the peculiar labial, nasal or guttural sounds common in the various Indian languages, which are difficult to represent by the letters of our alphabet and equally difficult for most Americans to pronounce.

1. A-di'-ta Priest Omaha. 2. An'-ge-da From every direction Omaha. 3. De'-mon-thin Talks as he walks Ponca. 4. E-di'-ton Standing as a sacred object Omaha. 5. Ga-he'-ge Chief Omaha. 6. Gu'-da-hi "There he goes!" A coyote Omaha. 7. Ha'-nu-ga-hi Nettle weed Ponca. 8. He'-ba-zhu Little horns Ponca. 9. He'-ga Buzzard Omaha. 10. He'-sha-be Dark antlers Omaha. 11. He'-thon-ton Towering antlers (elk) Omaha. 12. Ho-ho' Fish Omaha. 13. Hon'-ga Imperial eagle Osage. 14. Hu'-ton-ton Roar of thunder Omaha. 15. I'-ku-ha-be He who causes fear Ponca. 16. I-shta'-pe-de Fire eyes (lightning) Ponca. 17. Ka-ge'-zhin-ga Little brother Omaha. 18. Ka-wa'-ha Very old name, meaning lost Omaha. 19. Ka'-wa-sab-be Black horse Osage. 20. Ka'-wa-ska White horse Osage. 21. Ka'-wa-zi Yellow horse Osage. 22. Ke'-ton-ga Great turtle Ponca. 23. Ke'-zhin-ga Little turtle Ponca. 24. Ki'-ko-ton-ga Curlew Omaha. 25. Ki'-mon-hon Facing the wind Omaha. 26. Ki'-wa-go Male buffalo Pawnee. 27. Ku'-ge Sound of the drum Omaha. 28. Ku'-rux Bear Pawnee. 29. Ku'-sox Left hand Pawnee. 30. Le-sha'-ro Chief Pawnee. 31. Mi'-da-in-ga Playful sun Osage. 32. Mi'-ka Raccoon Ponca. 33. Mi'-ka-si Coyote Omaha. 34. Min'-dse Bow Osage. 35. Mon-chu' Bear Omaha. 36. Mon-chu'-pa Bear's head Omaha. 37. Mon-e'-ga-he Arrow chief Ponca. 38. Mon-ge'-zi Yellow breast Omaha. 39. Mon-ka'-ta He of the earth Ponca. 40. Mon'-sa Arrow shaft Osage. 41. Mon'-te-ga New arrows Osage. 42. Ni-ni'-ba Pipe Omaha. 43. Ni'-sho-sho Swallow Omaha. 44. Non-ke'-ne Graceful walker (deer) Omaha. 45. Non'-nun-ge Runner Osage. 46. Non'-pe-wa-the He who is feared Omaha. 47. Nu'-da-hun-ga Captain Omaha. 48. O'-pa Elk Omaha. 49. Pa-he'-ta-pe Seeking the hills Omaha. 50. Pa'-na-hoo Owl Omaha. 51. Pa'-sun American eagle Omaha. 52. Pa-thon' White-headed eagle Omaha. 53. Pe'-de-ga-he Fire chief Omaha. 54. Pe'-num-ba Seven Ponca. 55. Sha-ku'-ru Sun Pawnee. 56. Sha-thu' Sound of the water Ponca. 57. Shon'-ge Wolf Omaha. 58. Shon'-ge-sab-be Black wolf Omaha. 59. Shon'-ge-ska White wolf Ponca. 60. Shon'-ge-zi Yellow wolf Ponca. 61. Shon'-ton-ga Grey wolf Ponca. 62. Sho-sho'-ka Osprey Omaha. 63. Shu'-ka-bi Bunch of clouds Ponca. 64. Ski'-rik Grey wolf Pawnee. 65. Ta-de'-ta To the wind Omaha. 66. Ta-de'-u-mon-thin Walking in the wind Omaha. 67. Te-thon' White buffalo Omaha. 68. The'-ha Soles Omaha. 69. U'-ba-ni Digging in the earth (little creatures) Omaha. 70. U-ga'-e Spread out (herd of buffalo) Omaha. 71. Wa-he'-he Easy to break, fragile Omaha. 72. Wa-ke'-de One who shoots Omaha. 73. Wa-po'-ga Grey owl Omaha. 74. Wa-shis'-ka Shell Omaha. 75. Wash-kon'-hi Power of the thunder Omaha. 76. Wa-sho'-she Brave Omaha. 77. Wa-thu'-he Startles the game Omaha. 78. Wa-zhin'-ska Wisdom Omaha. 79. We'-kush-ton One who gives feast frequently Omaha. 80. Wi'-a-go Feather Dakota. 81. Zha'-be Beaver Omaha.

INDIAN NAMES FOR GIRLS

1. A'-bey Leaf Omaha. 2. A'-bey-tu Green leaf Omaha. 3. A'-bet-zi Yellow leaf Omaha. 4. A'-ka-wi South wind Omaha. 5. A-sin'-ka Youngest daughter Osage. 6. Chon'-ku-sha Robin Dakota. 7. Chon'-wa-pe Leaf Dakota. 8. Chon'-wa-pe-ska Red leaf Dakota. 9. Chon'-wa-pe-tu Green leaf Dakota. 10. Cho-xon'-zhe-da Willow Dakota. 11. Da'-a-bi The visible sun Omaha. 12. Don'-a-ma The sun visible to all Omaha. 13. Ha'-ba-zhu-dse Red corn Osage. 14. Ha'-ba-zi Yellow corn Osage. 15. Ha'-ba-tu Blue corn Osage. 16. Ha'-ba-ska White corn Osage. 17. Hon'-ba-he Dawn Dakota. 18. I-shta'-sa-pa Dark eyes Dakota. 19. I'-ni-a-bi Home builder Omaha. 20. Ka-shi'-a-ka Meadow lark Omaha. 21. Mi'-a-kon-da Sacred moon Omaha. 22. Mi'-gi-na Returning moon Omaha. 23. Mi'-mi-te Standing new moon Omaha. 24. Mi'-na Oldest daughter Osage. 25. Mi'-pe Good moon Omaha. 26. Mi'-ta-in Crescent moon Ponca. 27. Mi'-the-be Shadowy moon Ponca. 28. Mi'-ton-e New moon Omaha. 29. Mi'-wa-thon White moon Omaha. 30. Ni'-da-wi Fairy girl Omaha. 31. Pa'-zi Yellow head (bird) Ponca. 32. Pa'-ha-zi Yellow hair (young animal) Ponca. 33. Raw-ska' Anemone Omaha. 34. Raw-tu' Violet Omaha. 35. Raw-zi' Sunflower Omaha. 36. Ta'-de-win Wind maiden Omaha. 37. Ta'-in New moon Ponca. 38. Ta'-in-ge Coming moon Ponca. 39. Wa-ha'-ba Corn Omaha. 40. Wa-ha'-ba-ska White corn Omaha. 41. Wa-ha'-ba-tu Blue corn Omaha. 42. Wa-ha'-ba-zi Yellow corn Omaha. 43. Wak'-cha Flower Dakota. 44. Wak'-cha-zi Sunflower Dakota. 45. Wa-shu'-dse Wild-rose Omaha. 46. Wa-te'-win Victory woman Omaha. 47. Wa-zhin'-ga Bird Omaha. 48. Wa-zhin'-ga-tu Blue bird Omaha. 49. We'-thon-ki-tha To come together (as in a society) Omaha. 50. We'-ton-a Old name, meaning lost Omaha. 51. We'-ton-be-the One who gives hope Omaha. 52. Wi'-he Younger sister Omaha. 53. Wi'-te-ga New moon Dakota. 54. Zit-ka'-la Bird Dakota. 55. Zit-ka'-la-sha Red bird Dakota. 56. Zit-ka'-la-tu Blue bird Dakota. 57. Zit-ka'-la-zi Yellow bird Dakota.

INDIAN NAMES FOR CAMPS

E'-zhon U-ti A Camp among the Elms. Hin'-de-hi U-ti A Camp among the Lindens. Ney'-a-ti A Camp by the Lake. Tosh'-ka-hi U-ti A Camp among the Oaks. Wa-shis'-ka A-ti A Camp by the Brook.