to
newly paint their hair and faces. The prairie was their vast
dressing-room, and friendly eyes were their mirrors. Young men decked
each other, and girls slyly put on touches of finery. Every one was
moving about and busy, from the oldest man to the youngster captured
from play to be washed and painted. At last the transformation was
complete, from the dun, every-day colour to the brilliant hues of a
gala time. Now messengers were despatched with small bunches of
tobacco, tied up in bits of bladder skin (in lieu of visiting cards),
to give notice of the visiting party's approach.

Suddenly some one asked, "What if the Sioux do not believe we are
coming in peace, and should capture our messengers and attack us as we
come near with our women and children?"

Such a reception had not before been thought of; and silence fell upon
the people as they halted, under the gloom of the apprehension. At
length the Leader stood up and said,--"We have made peace, we have
come in good faith, we will go forward, and Wa-ko_n_'-da shall decide
the issue."

Then he struck up this song and led the way; and, as the men and women
followed, they caught the tune, and all sang it as they came near the
Sioux village.

In the words the Leader, as representing the Omahas, speaks: "I am
advancing. I am moving toward you. Behold me, young men, warriors of
the Sioux! Here I stand. Wa-ko_n_'-da alone decides the destinies of
men."

The visitors met with a welcome, and the breach between the two tribes
was healed for many a long day.

[Music: SONG OF THE LEADER. A REST SONG.

_Omaha. He-dhu'-shka._

Shu-b'dhe adhin-he on-don-ba i ga ho.
Shu-b'dhe adhin-he on-don-ba i ga ho.
Sha-on-zhin-ga ha, dha-dhu anon-zhin on-don-ba ga, he.
Wa-kon-da hi-dhe-g'dhon be dho he dhoe.
On-don-ba ga he.
Sha-on-zhin-ga ha dhe-dhu anon-zhin on-don-ba ga he.
Wa-kon-da hi dhe-g'dhon be dho he.]

THE OMAHA TRIBAL PRAYER.

According to the Omaha idea, a child during its infancy had no
recognised existence as an individual or distinct member of the tribe,
but remained as a part of its parents. When it could walk alone, at
about three years of age, it was initiated into the tribal
organisation through certain religious rites; but its responsible and
individual life did not begin until its mind had "become white," as
the Indians say. This expression referred to the dawn, to the passing
of night into day, and represented the coming of the child out of the