The author considers that the following statement of the Osage chief, [K]ahiʞe-waʇayiñʞa (of the Tsiɔu Wactaʞe gens), refers to the invocation of the four winds. It appears to have been associated with fire or hearth worship. Whenever a permanent village of earth lodges was established among the Osage and Kansa, there was a consecration of a certain number of fireplaces before the ordinary fireplaces could be made by the common people. The consecrated fireplaces were made in two parallel rows, beginning at the west and ending at the east. Among the Kansa there were seven on one side and six on the other, but among the Osage there seem to have been seven on each side. Among the Osage, the Tsiɔu Wactaʞe and Paⁿɥka gentes were the ‘roadmakers,’ i. e., those who consecrated the two rows of fireplaces. [K]ahiʞe-waʇayiñʞa said, “When the old Tsiɔu man made his speech, he went into details about every part of a lodge, the fireplace, building materials, implements, etc. Four sticks were placed in the fireplace, the first one pointing to the west (see §§ 40, 84). When the first stick was laid down, the Tsiɔu leader spoke about the west wind, and also about a young buffalo bull (Tseʇṵ-ɔiñʞa), repeating the name, Wanie-skă (meaning not gained). When the stick pointing to the north was laid down he spoke of Tsehe-qṵʇ[s]e (gray buffalo horns), or a buffalo bull. When the stick at the east was laid down, he spoke of Tse-ʇṵʞa-tañʞa (a large buffalo bull). On laying down the fourth stick, pointing to the south, he spoke of Tse miⁿʞa (a buffalo cow). At the same time a similar ceremony was performed by the aged Paⁿɥka man for the gentes on the right side of the tribal circle. In placing the stick to the east, he mentioned Taʇ[s]e [K]aqpa tsĕ (the east wind) and Tahe ca[p]e (dark horned deer). In placing that to the north, Taʇ[s]e Ԁa[s]aⁿ tsĕ (the north wind, literally, ‘the pine wind’) and Tahe qṵʇ[s]e (the deer with gray horns) were mentioned. In placing that pointing to the west, Taʇ[s]e Maⁿha tsĕ (the west wind) and an animal which makes a lodge and is with the Tahe pa[s]iʞe (probably a deer name) were mentioned. In placing the stick pointing to the south, he spoke of Taʇ[s]e Ak’a tsĕ (the south wind) and Ta wañka he aʞȼaɔi skutañʞa (probable meaning, a large white female deer without any horns). § 34. In time of war, prayers were made about the fire (§ 287), when a warrior painted his face red, using the “fire paint,” a custom of the left or Tsiɔu side of the tribe. Those on the right or Hañʞa side used “the young buffalo bull decoration,” and probably offered prayer in connection therewith, in order to be filled with the spirit of their “little grandfather” (the young buffalo bull), as they rushed on the enemy. This will be seen from the words employed by the warrior: “My little grandfather is always dangerous as he makes an attempt. Very close do I stand, ready to go to the attack!”[28] THE THUNDER-BEING A WAKANDA.