That there were other mystic trees and plants, appears from an examination of the personal names of the Omaha, Ponka, and cognate tribes. For instance, ┴ackahigȼaⁿ, a nikie name of the ┴a[p]a, or Deer gens of the Omaha, conveys some reference to a white oak tree, ʇackahi; and in the Nuqe, a Buffalo gens of the Ponka tribe, we find the name ┴abehi, from a plant, bush, or tree found in Nebraska, the leaves of which, resembling those of red cherry trees, are used by the Omaha for making a tea. Further study may show that the Winnebago, who have the name Waziʞa, Pine Person, reverence a pine tree. (Query: May not this name be Cedar Person, rather than Pine Person?) Among the Iowa, Oto, and Missouri, we find several cedar, corn, and pumpkin names. Several corn and pumpkin names occur in the name list of the Kansa tribe. Corn, elm, and black hawthorn names are found in the Osage name list, as well as cedar names; and their traditions tell of the cedar, red oak, and sycamore, as well as of the corn and pumpkin.[49] (See § 49.) IȻA‘EȻĔ. § 43. This term has been defined in Chapter II (§ 8). It is very probable that fasting for several days tended to produce the condition of mind and body requisite for the supposed superhuman communications. According to Ԁaȼiⁿ-naⁿpajĭ and other Omaha, some persons thought that they saw or heard ghosts or various animals. Sometimes men were roused from sleep, imagining that they heard mysterious voices. They claimed to have interviews with U-ga-ha-na-[p]a-ze, or the Ancient of Darkness; Ma-qpi, or the Ancient of Clouds; ┴ande, or the Ground Being; Iñgȼaⁿ, or the Thunder-being; the Sun, the Moon, the Morning Star, the Ancient of Rattlesnakes, the Ancient of Grizzly Bears, the Ancient of Black Bears, the Ancient of Buffaloes, the Ancient of Big Wolves, and the Ancient of Prairie Wolves. Each being or animal thus seen in a dream or vision seems to have been regarded as the special guardian spirit of the person claiming to have had interviews with him. The Iñgȼaⁿ iȼa‘eȼĕ-ma, or Those who had interviews with the Thunder-being, never danced at the meetings of their society. They invited one another to feast, and they sang as they remained seated. The songs referred to the Thunder-being. When they finished eating and singing the ceremonies ended. This order of Thunder shamans claimed the power to make rain (see § 36).