In the Omaha tribe we find the following: the Elk gens regulated war; it kept the war tent, war pipes, and the bag containing poisons; it invoked the Thunder-being, who was supposed to be the god of war, and it sent out the scouts. The Iñke-sabĕ and Hañga gentes were the leading peace gentes; they regulated the buffalo hunt and the cultivation of the soil. The Hañga gens had the control of the peace pipes, and a member of that gens lighted the pipes on all ceremonial occasions except at the time of the anointing of the sacred pole.[321] The Iñke-sabĕ gens kept the peace pipes, and a member of that gens acted as crier on many occasions, the other crier being a member of the [K]aⁿze or Wind gens. An Ictasanda man usually filled and emptied the pipes; but a Hañga man filled them when the sacred pole was anointed. The ┴e-[p]a-it‘ajĭ keeper of a sacred pipe really kept instead the sacred tobacco pouch and buffalo skull. The Iñke-sabĕ and ┴e-[p]a-it‘ajĭ keepers carried the two pipes around the circle of chiefs. The Black bear people aided the Elk people in the worship of the Thunder-being in the spring of the year. § 397. The following division of labor existed in the Ponka tribe: The Wasabe-hit‘ajĭ and Hisada gentes led in the worship of the Thunder-being. The Ȼixida and Nika[p]aɔna gentes led in war. The Wacabe, Makaⁿ, and Nuqe, all buffalo gentes, regulated the buffalo hunt. The Wajaje (Reptile people) with whom used to be the Necta or Owl people, appear to have been servants of the subaquatic powers. § 398. In the Kansa tribe we find that the Earth Lodge and Elk gentes consecrated the mystic fireplaces whenever a new village was established; that the Earth Lodge people consecrated the corn, and regulated the buffalo hunt as well as farming; that the Elk people directed the attack on the buffalo herd; that the Ghost people announced all deaths; that the two Hañga gentes led in war and in mourning for the dead; that the Tciju wactage was a peace-making gens; that a member of the Deer gens was the crier for the tribe; that the member of the Lṵ or Thunder-being gens could not take part in the waqpele gaxe. (§ 28) and must remain in the rear of the other warriors on such an occasion; and that the Wind people, who had to pitch their tents in the rear of the other gentes had a ceremony which they performed whenever there was a blizzard (§ 55).