consisted of the four firebrands placed at right angles and meeting at a common center. The Omaha must have had such a symbol at one time (see § 33). The Osage had it, according to their tradition (see §§ 40, 365). The successful warriors among the Omaha could redden their weapons when they joined in the dance.[309] The Dakota give the following as the sentinels for the Wakinyan: The deer at the north, the butterfly at the east, the beaver at the south, and the bear at the west (§ 116). If these were arranged to conform to the order of Fig. 194 the bear would be at the north, the beaver at the west, the deer at the east, and the butterfly at the south. But there may be a special order of grouping the servants of each class of powers differing from the order of the four powers themselves. The Dakota wakan men say that the Wakinyan are of four colors, black, yellow, scarlet, and blue (§ 116). The Thunder men of the Omaha legend had hair of different colors, the first having white hair, the second red, the third yellow, and the fourth green hair.[310] FIRE GENTES. The following appear to be the Fire gentes: Thunder-being people of the Omaha tribe, Elk gens, Small-bird subgens, Deer, and Ictasanda (Reptile and Thunder-being) gentes; the Hisada and Black bear gentes of the Ponka; the Lṵ or Gray hawk people (also called Thunder-being people) of the Kansa tribe, with whom are associated the Deer and Buffalo gentes in the singing of the Thunder songs (§ 36); the [K]ȼŭⁿ[311] or Thunder-being gens, on the Tsiɔu, Buffalo, or Peace side of the Osage tribe (!!), perhaps the Tcexiʇa, a bird gens of the Iowa tribe; part of the Tcexiʇa gens of the Oto and Missouri tribes; and the Wakaⁿtcară or Thunder-being subgens of the Winnebago. Four Thunder-beings were invoked by the Ictasanda gens (§ 35): Ȼigȼize-maⁿȼiⁿ, Ȼiaⁿba-tigȼe, Ȼiaⁿba-gi-naⁿ, and Gaagigȼedaⁿ. Was each of these supposed to dwell at one of the four quarters? Among the Osage and Kansa tribes there is a gens known as the Miⁿ k’iⁿ (from miⁿ, the sun, and k’iⁿ, to carry a load on the back), rendered “Sun Carriers.” Some of the Osage insisted that this name referred to the buffalo instead of the sun, as that animal carries a robe or plenty of hair on his back; and they maintained that the Miⁿ k’iⁿ was a buffalo gens. That there is some connection in the Indian mind between the sun and the buffalo is shown in the sun dance, in which the figure of a buffalo bull (§ 164) and buffalo skulls (§§ 147, 173, 176, 177, 181, and 198, and Pl. XLVIII) play important parts. THE WIND-MAKERS.