§ 15. At the same time there seems to be some connection between certain myths and the personal names called, “nikie names.” This will be considered in detail in a future monograph on “Indian Personal Names,” now in course of preparation. One example must suffice for the present. In the [K]aⁿze gens of the Omaha there is a nikie name, Ԁasi duba, Four Peaks. The author did not understand its derivation until he studied the myth of Haxige and observed the prayers made in gathering the stones for the sweat-bath. Each stone was invoked as a venerable man (see § 9), the Four Peaks were mentioned several times, and the two superior deities or chief mysterious ones (Wakanda ʇañga agȼañʞaⁿhaⁿ hnañkace) were invoked.[6] This last refers to the Wakanda residing above and the one in the ground. It is therefore possible that in past ages the Siouan tribes did not differentiate between the myth and what is “Wakandaʇaȼicaⁿ.” But we have no means of proving this. § 16. Most of the Omaha governmental instrumentalities (“wewaspe”) were “Wakandaʇaȼicaⁿ,” but there were things that were “Wakandaʇaȼicaⁿ,” which were not “wewaspe,” such as the law of catamenial seclusion. FOOTNOTES: [Footnote 1: Am. Anthropologist, April, 1889, pp. 179, 180.] [Footnote 2: Op. cit., p. 295.] [Footnote 3: And also the kinship term in some cases.] [Footnote 4: Myth, Ritual, and Religion, pp. 328, 329.] [Footnote 5: See Contr. N. A. Ethn. Vol. VI, 271-277.] [Footnote 6: Contr. N. A. Ethn., Vol. VI, pp. 234, 242] CHAPTER III. CULTS OF THE OMAHA, PONKA, KANSA, AND OSAGE. BELIEFS AND PRACTICES NOT FOUND. § 17. There are certain beliefs and practices which have not been found among the four tribes whose cults are treated of in this chapter. Ancestors were not worshiped. They were addressed reverently when alive, and when they died it was not contrary to custom to refer to them by name, nor did their deaths involve the change of name for a single object or phenomenon. It was a very common occurrence for the name of the deceased to be assumed by a surviving kinsman. This is shown by genealogical tables of a few Siouan tribes, the material for which was collected by the author, and which will form part of his monograph on “Indian Personal Names,” now in course of preparation for publication by the Bureau of Ethnology. § 18. They never heard of Satan or the devil until they learned of him from the white people. Now they have adopted the terms, “Wanáxe piäjĭ,” “Iñgȼaⁿxe piäjĭ,” and “Wakanda piäjĭ.” The first is used by the Omaha and Ponka, the others were heard only among the Ponka. They have a certain saying, applicable to a young man who is a liar, or who is bad in some other way: “Wanáxe piä´jĭ égaⁿ áhaⁿ,” i.e. “He is like the bad spirit!” This becomes, when addressed to the bad person, “Wanáxe piä´jĭ éȼikigaⁿ´-qti jaⁿ´,” i.e. “You act just like the (or a) bad spirit.”