The Omaha of the other gentes fear to mention these Ictasanda nikie names, or to bestow them on members of their gentes, as well as to invoke the Thunder-being or beings, unless they belong to the order of Thunder shamans. In that case, they can do as the Ictasanda people do. They make songs about the Thunder-beings, and stand singing their own songs. They fill the pipe with tobacco, and stand, holding it with the mouth-piece toward the clouds, as they gaze towards them. These shamans often act otherwise. Sometimes they do not fill the pipe, and then they stand singing the Thunder songs, without offering anything to the Thunder-beings. And these shamans know when anything promises to result in good or evil to the person undertaking it. So when a person wishes to join a large hunting party, he fills a pipe with tobacco, and offers it to a shaman, thus causing him to prophesy. As he wishes him to know the result of following a certain course, (i. e., of traveling in a certain direction), he induces the shaman to sing (sacred songs). And sometimes the shaman predicts the very occurrence which comes to pass; if, for instance, he foretells that the inquiring man will kill game, he may say, ‘The Thunder-beings (?) have given me some quadrupeds.’ KANSA WORSHIP OF THE THUNDER-BEING. § 36. The following was a custom of the Lṵ or Thunder-being gens. At the time of the first thunder-storm in the spring of the year, the Lṵ people put a quantity of green cedar on a fire, making a great smoke. The storm ceased after the members of the other gentes offered prayers. The Buffalo or Tcedŭñga gens aided the Lṵ gens in the worship of the Thunder-being, by sending one of their men to open the sacred bag of gray hawk skin and remove the mystery pipe. These objects were kept by a Lṵ man, Kinuyiñge, who was not allowed to open the bag. Pahaⁿle-gaqli, of the Large Hañga gens, and Aliⁿkawahu, of the Small Hañga, are the leaders in everything pertaining to war. Pahaⁿle-gaqli furnished the author with a copy of his war chart, on which are represented symbols of the mystery songs. In the middle of the chart there should be a representation of fire, but Pahaⁿle-gaqli said that he was afraid to draw it there, unless he fasted and took other necessary precautions. The songs used in connection with the chart are very “wakandagi,” or mysterious. They are never sung on common occasions, or in a profane manner, lest the offender should be killed by the Thunder-being. One of the three songs about the sacred pipe, sung when the wrappings are taken from the pipe (See § 85) by Aliⁿkawahu is as follows: “Ha-há! tcé-ga-nú ha-há! Ha-há! tcé-ga-nú ha-há! Ha-há! tcé-ga-nú ha-há! Hü-hü´!” (Unintelligible to the author. Said when Aliⁿkawahu presses down on the covers or wrappings of the pipe.) “Yu! yu! yú! Hü-hü´! Hü-hü´!”