Transcriber's note: The following symbols are used to representspecial characters: [K] = turned (inverted) "K" [T] = turned "T"

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SMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY. 

J. W. POWELL, DIRECTOR. 

 * * * * *

ILLUSTRATION OF THE METHOD

OF

RECORDING INDIAN LANGUAGES. 

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FROM THE MANUSCRIPTS OF MESSRS. J. O. DORSEY, A. S. GATSCHET, AND S. R. RIGGS. 

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ILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES. 

HOW THE RABBIT CAUGHT THE SUN IN A TRAP. 

AN OMAHA MYTH, OBTAINED FROM F. LAFLÈCHE BY J. OWEN DORSEY. 

Egi¢e |mactciñ'ge| aká | i ʞaⁿ' | ¢iñké |ená-qtci|ʇig¢e| júgig¢á-biamá. It came| rabbit | the | his |the st. | only |dwelt|with his| theyto pass| | sub. |grandmother| ob. | | | own, | say. 

 Kĭ |haⁿ'egaⁿtcĕ'-qtci-hnaⁿ'|`ábae | ahí-biamá. |Haⁿegaⁿtcĕ'-qtci| a¢á-biAnd | morning very habit-|hunting|went thither| morning very|went, they | ually | | they say. | | say

 ctĕwaⁿ'|níkaciⁿga|wiⁿ'| sí |snedĕ'-qti-hnaⁿ|síg¢e|a¢á-bitéamá. |Kĭ |íbahaⁿ 3notwith-| person |one |foot| long very as a|trail| had gone, |And|to knowstanding rule they say. Him

gaⁿ¢á-biamá. |Níaciⁿga| ¢iⁿ' |ĭⁿ'taⁿ|wítaⁿ¢iⁿ|b¢é | tá |miñke, | e¢égaⁿ-biamá. Wished | Person |the mv. | now | I-first|I go|will|I who, |thought they say. They say. Ob. 

Haⁿ'egaⁿcĕ'-qtci|páhaⁿ-bi| egaⁿ'|a¢á-biamá. | Cĭ | égi¢e |níkaciⁿga| amá Morning very| arose |having|went they |Again| it | person |the mv. They say say. Happened sub. 

síg¢e|a¢á-bitéamá. | Égi¢e | akí-biamá. | Gá-biamá: |ʞaⁿhá, |wítaⁿ¢iⁿ|b¢é 6trail| had gone, |It came| he reached |Said as follows, |grand-|I-first |I go they say. To pass|home they say. They say: mother, a ʞídaxe | ctĕwaⁿ'|níkaciⁿga|wíⁿ'| aⁿ'aqai |a¢aí te aⁿ'. |[K]aⁿhá, |u ʞíaⁿ¢e I make |in spite| person |one | getting |he has gone. |Grand- | snarefor myself of it ahead of me mother

dáxe| tá |minke, |kĭ |b¢íze | tá |miñke|hă. |Átaⁿ| jaⁿ'|tadaⁿ', |á-biamá I |will|I who, |and|I take|will|I who| . | Why| you |should?| said, make| him do it they say it

wa`újiñga|aka. |Níaciⁿga| i¢át'ab¢é|hă, |á-biamá. | Kĭ|mactciñ'ge|a¢á- 9old woman|the | Person |I hate him| . | said, |And| rabbit |went sub. They say. 

biamá. | A¢á-bi | ʞĭ | cĭ |síg¢e| ¢étéamá. |[K]ĭ| haⁿ'| tĕ| i¢ápe |jaⁿ'-biamá. They |Went they|when|again|trail|had gone. | And|night|the|waiting|lay they say. Say for say. 

Man'dĕ-ʞaⁿ|¢aⁿ|ukínacke|gaxá-biamá, | kĭ|síg¢e| ¢é-hnaⁿ | tĕ| ĕ'di|i¢aⁿ'¢a-bow string|the| noose |he made it |and|trail| went |the|there|he put it ob. They say, habitually

biamá. | Égi¢e |haⁿ'+egaⁿ-tcĕ'-qtci|u ʞíaⁿ¢e|¢aⁿ|giʇaⁿ'be|ahí-biamá. | Égi¢e 12 they |It came| morning very| snare |the| to see | arrived |It came say. To pass ob. His own they say. To pass

miⁿ'| ¢aⁿ |¢izé | akáma. |Taⁿ'¢iⁿ-qtci|u¢á | ag¢á-biamá. |[K]aⁿhá|ĭndádaⁿ sun|the cv. |taken| he had, |Running very| to |went homeward, | Grand-| what ob. They say. Tell they say. Mother. 

 éiⁿte| b¢íze|édegaⁿ| aⁿ'baaze-hnaⁿ' |hă, | á-biamá. |[K]aⁿhá, |man'de- ʞaⁿ|¢aⁿit may|I took| but |me it habitually| . |said they| Grand- |bow string |the be scared say. Mother, ob. 

ag¢íze| kaⁿbdédegaⁿ |aⁿ'baaze-hnaⁿ'i |hă, | á-biamá. |Máhiⁿ|a¢iⁿ'-bi|egaⁿ' 15I took|I wished, but|me it habitually| . |said they|Knife|had they|havingmy own scared say. Say

 ĕ'di|a¢á-biamá. | Kĭ|ecaⁿ'-qtci|ahí-biamá. |Píäjĭ|ckáxe. |Eátaⁿ|égaⁿthere|went, they|And|near very| arrived | Bad | you | Why | so say. They say. Did. 

ckáxe|ă. | ĕ'di |gí-adaⁿ'| iⁿ¢ická-gă |hă, | á-biamá |miⁿ'|aká. |Mactciñ'ge you | ?|Hither|come and|for me untie it|, |said, they| sun|the | Rabbit did say sub. 

aká| ĕ'di|a¢á-bi | ctĕwaⁿ'|naⁿ'pa-bi|egaⁿ'| hébe | íhe |a¢é-hnaⁿ'-biamá. | Kĭ 3the|there| went |notwith-| feared | hav-|partly|passed|went habitually |Andsub. They say standing they say ing by they say. 

 ʞu`ĕ'| a¢á-bi | egaⁿ'| mása-biamá |man'dĕ- ʞaⁿ|¢aⁿ'. |Gañ'ki|miⁿ'| ¢aⁿ |maⁿ'-rushed| went |having|cut with they| bow string| the | And | sun| the | on they say a knife say ob. Cv. Ob. 

ciáha|áiá¢a-biamá. | Kĭ|mactciñ'ge|aká | ábá ʞu | hiⁿ'|¢aⁿ|názi-biamáhigh |had they |And| Rabbit |the | space bet. | hair|the|burnt they gone, say. Sub. The shoulders ob. Yellow say

 ánakadá-bi | egaⁿ'. |(Mactciñ'ge| amá | akí-biamá. ) | ĭtcitci+, |ʞaⁿhá, 6it was hot on|having. | (Rabbit |the mv. |reached home, |Itcitci+!!|grand-it, they say sub. They say. ) mother, ná¢iñgĕ-qti-maⁿ'|hă, | á-biamá. |[T]úcpa¢aⁿ+, | iⁿ'na¢iñgĕ'-qti-maⁿ'|eskaⁿ'+, burnt to very I am| --|said, they|Grandchild!!| burnt to very I am|I think, nothing say. Nothing for me

 á-biamá. |Cetaⁿ'. Said, they say. | So far. 

NOTES. 

581, 1. Mactciñge, the Rabbit, or Si¢e-makaⁿ (meaning uncertain), isthe hero of numerous myths of several tribes. He is the deliverer ofmankind from different tyrants. One of his opponents is Ictinike, themaker of this world, according to the Iowas. The Rabbit's grandmotheris Mother Earth, who calls mankind her children. 

581, 7. A¢ai te aⁿ. The conclusion of this sentence seems odd to thecollector, but its translation given with this myth is that furnishedby the Indian informant. 

581, 12. Haⁿ+egaⁿtcĕ-qtci, "ve--ry early in the morning. " Theprolongation of the first syllable adds to the force of the adverb"qtci, " _very_. 

582, 3. Hebe ihe a¢e-hnaⁿ-biama. The Rabbit tried to obey the Sun;but each time that he attempted it, he was so much afraid of him thathe passed by a little to one side. He could not go directly to him. 

582, 4. 5. Maⁿciaha aia¢a-biama. When the Rabbit rushed forward withbowed head, and cut the bow-string, the Sun's departure was so rapidthat "he had _already_ gone on high. "

ABBREVIATIONS USED IN THIS MYTH. 

 cv. Curvilinear. Mv. Moving. St. Sitting. Sub. Subject. Ob. Object. 

TRANSLATION. 

Once upon a time the Rabbit dwelt in a lodge with no one but hisgrandmother. And it was his custom to go hunting very early in themorning. No matter how early in the morning he went, a person withvery long feet had been along, leaving a trail. And he (the Rabbit), wished to know him. "Now, " thought he, "I will go in advance of theperson. " Having arisen very early in the morning, he departed. Againit happened that the person had been along, leaving a trail. Then he(the Rabbit) went home. Said he, "Grandmother, though I arrange formyself to go first, a person anticipates me (every time). Grandmother, I will make a snare and catch him. " "Why should you do it?" said she. "I hate the person, " he said. And the Rabbit departed. When he went, the foot-prints had been along again. And he lay waiting for night (tocome). And he made a noose of a bow-string, putting it in the placewhere the foot-prints used to be seen. And he reached there very earlyin the morning for the purpose of looking at his trap. And it happenedthat he had caught the Sun. Running very fast, he went homeward totell it. "Grandmother, I have caught something or other, but itscares me. Grandmother, I wished to take my bow-string, but I wasscared every time, " said he. He went thither with a knife. And he gotvery near it. "You have done wrong; why have you done so? Come hitherand untie me, " said the Sun. The Rabbit, although he went thither, wasafraid, and kept on passing partly by him (or, continued going by alittle to one side). And making a rush, with his head bent down (andhis arm stretched out), he cut the bow-string with the knife. And theSun had already gone on high. And the Rabbit had the hair between hisshoulders scorched yellow, it having been hot upon him (as he stoopedto cut the bow-string). (And the Rabbit arrived at home. ) "Itcitci+!!O grandmother, the heat has left nothing of me, " said he. She said, "Oh! my grandchild! I think that the heat has left nothing of him forme. " (From that time the rabbit has had a singed spot on his back, between the shoulders. )

 * * * * *

DETAILS OF A CONJURER'S PRACTICE. 

IN THE KLAMATH LAKE DIALECT. OBTAINED FROM MINNIE FROBEN, BY A. S. GATSCHET. 

Máḵlaks|shuákiuk|kíuksash|ḵá-i|gû'l’hi|húnkĕlam|ládshashtat, |ndénaIndians|in call-| the | not| enter | his | into lodge, | they ing conjurer halloo

sha'hmóknok; | kíush toks |wán| kiukáyank |mû'luash|m’na| kaníta| pî'sh. To call (him)|the conjurer|red|hanging out| as sign| his |outside|"of him. " out; fox on a pole

 Kukíaks |tchû'tanish| gátp’nank |wigáta| tchélχa| mā'shipksh. |Lútatkish 3Conjurers|when treat-|approaching| close|sit down|the patient. | The ing by expounder

 wigáta | kíukshĕsh |tcha’hlánshna. |Shuyéga | kíuks, |wéwanuishclose to|the conjurer| sits down. | Starts |the conjurer, | females choruses

tchīk|winóta |liukiámnank| nadshā'shak |tchûtchtníshash. | Hánshna then|join in| crowding |simultaneously|while he treats |He sucks singing around him (the sick). 

mā'shish|hû'nk|hishuákshash, | tátktish | î'shkuk, | hantchípka |tcī'kdiseased| that| man, |the disease|to extract, |he sucks out| then

kukuága, |wishinkága, |mû'lkaga, |ḵáḵo|gî'ntak, | káhaktok |nánuktuaa small | small | small |bone| after- |whatsoever|anything frog, snake, insect, wards, nshendshkáne. |Ts’û'ks|toks|ké-usht| tchékĕle| ítkal; |lúlp|toks|mā'- 3 small. | A leg | | being |the (bad)| he |eyes|but |be- fractured blood extracts;

 shisht |tchékĕlitat|lgû'm|shû'kĕlank| ḵî'tua |lû'lpat, |kû'tash|tchishing sore| into blood| coal| mixing | he pours|into the|a louse| too eyes, kshéwa | lúlpat | pû'klash|tuiχámpgatk|ltúiχaktgi gíug. Introduces|into the|the white|protruding | for eating out. Eye of eye

NOTES. 

583, 1. Shuákia does not mean to "_call on somebody_" generally, butonly "_to call on the conjurer_ or medicine man". 

583, 2. Wán stands for wánam nī'l: the fur or skin of a redor silver fox; kaníta pî'sh stands for kanítana látchash m'nálam:"outside of his lodge or cabin". The meaning of the sentence is: theyraise their voices to call him out. Conjurers are in the habit offastening a fox-skin outside of their lodges, as a business sign, andto let it dangle from a rod stuck out in an oblique direction. 

583, 3. Tchélχa. During the treatment of a patient, who stays ina winter house, the lodge is often shut up at the top, and the peoplesit in a circle inside in utter darkness. 

583, 5. Liukiámnank. The women and all who take a part in the chorususually sit in a circle around the conjurer and his assistant; thesuffix -mna indicates close proximity. Nadshā'shak qualifies theverb winóta. 

583, 5. Tchûtchtníshash. The distributive form of tchû't’na refersto each of the _various_ manipulations performed by the conjurer onthe patient. 

584, 1. Mā'shish, shortened from māshípkash, mā'shipksh, likeḵ'lä'ksh from k’läkápkash. 

584, 2. 3. There is a stylistic incongruity in using the distributiveform, only in kukuàga (kúe, _frog_), káhaktok, and in nshendshkáne(nshekáni, npshékani, tsékani, tchékĕni, _small_), while insertingthe absolute form in wishinkága (wíshink, _garter-snake_) and inḵáḵo; mû'lkaga is more of a generic term and its distributiveform is therefore not in use. 

583, 2. Káhaktok for ká-akt ak; ká-akt being the transposeddistributive form kákat, of kát, which, what (pron. Relat. ). 

584, 4. Lgû'm. The application of remedial _drugs_ is very unfrequentin this tribe; and this is one of the reasons why the term "conjurer"or "shaman" will prove to be a better name for the medicine man thanthat of "Indian doctor". 

584, 4. Kû'tash etc. The conjurer introduces a louse into the eye tomake it eat up the protruding white portion of the sore eye. 

KÁLAK. 

THE RELAPSE. 

IN THE KLAMATH LAKE DIALECT BY DAVE HILL. OBTAINED BY A. S. GATSCHET. 

 Hä | náyäns|hissuáksas| mā'shitk| kálak, |tsúi| kíuks |nä'-ulakta|tchu-When|another| man |fell sick| as |then| the | concludes| to relapsed, conjurer

tánuapkuk. |Tchúi|tchúta;|tchúi|yá-uks|huk |shläá|kálak a gēk. | Tchi treat | And | he | and |remedy|this|finds|(that) relapsed| Thus (him). Treats; out he. 

huk|shuî'sh|sápa. |Tsúi|nā'sh|shuī'sh|sáyuaks|hû'mtcha kálak, |tchúi 3the| song- |indi-| And| one | song- |having | (that) of the | then remedy cates. Remedy found kind of relapsed out relapsed (he is), nánuk| hûk | shuī'sh| tpä'wa |hû'nksht|kaltchitchíkshash|heshuampĕlítki all |those|remedies|indicate| (that) | the spider | would him (-remedy)

gíug. |Tchúi|hû'k|káltchitchiks|yá-uka;| ubá-us |hûk|káltchitchiksamcure. | Then| the| spider | treats|a piece of| | of the spider him; deer-skin

 tchutĕnō'tkish. |Tsúi|húkantka|ubá-ustka|tchutá;|tätáktak | huk 6(is) the curing-tool. |Then|by means|deer-skin| he |just the |that of that treats |size of (him); the spot

 kálak | mā'sha, | gä'tak| ubá-ush|ktû'shka| tä'tak |huk| mā'sha. |Tsúi|hûkrelapse| is |so much|of deer-| he cuts|as where| he| is |Then| infected, skin out suffering. 

káltchitchiks| siunóta |nä'dsḵank|hû'nk| ubá-nsh. |Tchû'yuk|p'laítathe "spider" |is started| while | that|skin piece. | And he |over it song applying

 nétatka | skútash, |tsúi | sha|hû'nk|udû'pka| hänä'shishtka, |tsúi|hû'k 9 he |a blanket, | and |they| it | strike|with conjurer's|then| itstretches arrows, gutä'ga|tsulä'kshtat;|gä'tsa| lû'pí |kiatéga, |tsúi| tsulē'ks| ḵ'läká, |tchúienters | into the |a par-|firstly| enters, |then|(it) body|becomes, | and body; ticle

at |pushpúshuk| shlē'sh | hûk|ubá-ush. |Tsúi| mā'ns| tánkĕni ak |waítashnow| dark it |to look at|that| skin- |Then| after|after so and| days piece. A while so many

hû'k|pûshpúshli at|mā'ns=gîtk|tsulä'ks=sitk|shlä'sh. | Tsí|ní|sáyuakta; 12that|black (thing)| at last | (is) flesh- |to look |Thus|I | am like at. Informed;

túmi |hû'nk|sháyuakta|hû'masht=gîsht| tchutī'sht; |tsúyuk|tsúshnimany | | know | (that) in |were effected|and he|always men this manner cures; then

 wä'mpĕle. Was well again. 

NOTES. 

585, 1. Náyäns hissuáksas: another man than the conjurers of thetribe. The objective case shows that mā'shitk has to be regardedhere as the participle of an impersonal verb: mā'sha nûsh, andmā'sha nû, it ails me, I am sick. 

585, 2. Yá-uks is remedy in general, spiritual as well as material. Here a tamánuash song is meant by it, which, when sung by theconjurer, will furnish him the certainty if his patient is a relapseor not. There are several of these medicine-songs, but all of them(nánuk hû'k shuī'sh) when consulted point out the spider-medicineas the one to apply in this case. The spider's curing-instrument isthat small piece of buckskin (ubá-ush) which has to be inserted underthe patient's skin. It is called the spider's medicine because thespider-song is sung during its application. 

585, 10. Gutä'ga. The whole operation is concealed from the eyes ofspectators by a skin or blanket stretched over the patient and thehands of the operator. 

585, 10. Kiatéga. The buckskin piece has an oblong or longitudinalshape in most instances, and it is passed under the skin sideways andvery gradually. 

585, 11. Tánkĕni ak waítash. Dave Hill gave as an approximate limitfive days' time. 

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SWEAT-LODGES. 

IN THE KLAMATH LAKE DIALECT BY MINNIE FROBEN. OBTAINED BY A. S. GATSCHET. 

É-ukshkni| lápa |spû'klish|gítko. | Ḵúḵiuk | ḵĕlekapkash|spû'klishlaThe lake | two | sweat- |have. |To weep over|the deceased| they build people (kinds lodges sweat-lodges of)

 yépank| käíla; |stutílantko| spû'klish, |käíla|waltchátko. |Spû'klish adigging|the ground;| are roofed| (these) | with| covered. | (Another) up sweat-lodges earth sweat-lodge

sha |shû'ta| kué-utch, |kítchikan’sh|stinága=shítko;|skû'tash a|wáldsha 3they| build|of willows, | a little | cabin looking | blankets | they like spread

 spû'klishtat |tataták sĕ|spukliá. |Tátataks a hû'nk| wéas |lúla, |tatátaks over the |when in it| sweat. | Whenever |children|died, | or whensweating-lodge| they

a híshuaksh|tchímĕna, |snáwedsh|wénuitk, |ḵû'ḵi|ḵĕlekátko, |spû'klitcha a husband | became |(or) the| (is) |they |for cause|go sweating widower, wife |widowed, |weep |of death

túmi |shashámoks=lólatko;|túnepni|waítash|tchík| sa |hû'uk|spû'klia. 6many | relatives who | five | days | then|they| | sweat. Have lost

Shiúlakiank a| sha| ktái | húyuka |skoilakuápkuk;|hútoks| ktái |ḵá-i tatá Gathering |they|stones| (they) | to heap them | those|stones| never heat (them) up (after use);

spukliû't’huīsh. |Spúklish| lúpĭa | húyuka; |ḵélpka a| át, | ílhiat |átui, having been used| Sweat |in front|they heat| heated |when, | they bring | at for sweating lodge of (them); (being) (them) inside|once, ḵídshna ai| î | ámbu, |kliulála. |Spû'kli|a sha| túmĕni|"hours";|ḵélpkuk 9 pour | on |water, |sprinkle. | Sweat | then|several| hours; |being quite them they warmed up

géka |shualkóltchuk |péniak| ḵō'ḵs|pépe-udshak|éwagatat, |ḵóḵetat, |é-ushthey |(and) to cool |with- |dress|only to go | in a | river, | lakeleave|themselves off| out bathing spring, wigáta. |Spukli-uápka|mā'ntch. | Shpótuok | i-akéwa | kápka, |skû'tawiaclose | They will |for long|To make them-|they bend|young pine-|(they) tie by. Sweat hours. Selves strong down trees together

sha | wéwakag | knû'kstga. | Ndshiétchatka | knû'ks a|sha |shúshata. 12they| small |with ropes. |Of (willow-)bark|the ropes|they| make. Brushwood

Gátpampĕlank |shkoshkî'lχa|ktáktiag| hû'shkankok |ḵĕlekápkash, | ktá-iOn going home|they heap up| small |in remembrance|of the dead, |stones into cairns stones

shúshuankaptcha | î'hiank. Of equal size | selecting. 

NOTES. 

No Klamath or Modoc sweat-lodge can be properly called asweat-_house_, as is the custom throughout the West. One kind of theselodges, intended for the use of mourners only, are solid structures, almost underground; three of them are now in existence, all believedto be the gift of the principal national deity. Sudatories of theother kind are found near every Indian lodge, and consist of a fewwillow-rods stuck into the ground, both ends being bent over. Theprocess gone through while sweating is the same in both kinds oflodges, with the only difference as to time. The ceremonies mentioned4-13. All refer to sweating in the mourners' sweat-lodges. Thesudatories of the Oregonians have no analogy with the _estufas_ ofthe Pueblo Indians of New Mexico, as far as their construction isconcerned. 

586, 1. Lápa spû'klish, two sweat-lodges, stands for two _kinds_ ofsweat-lodges. 

586, 5. Shashámoks=lólatko forms _one_ compound word: one who, or:those who have lost relatives by death; cf. Ptísh=lûlsh, pgísh=lûlsh;hishuákga ptísh=lúlatk, male orphan whose father has died. In thesame manner, ḵĕlekátko stands here as a participle referringsimultaneously to híshuaksh and to snáwedsh wénuitk, and can berendered by "_bereaved_". Shashámoks, distr. Form of shá-amoks, is often pronounced sheshámaks. Túmi etc. Means, that many othersaccompany to the sweat-lodge, into which about six persons can crowdthemselves, bereaved husbands, wives or parents, because the deceasedwere related to them. 

586, 7. Shiúlakiank etc. For developing steam the natives collectonly such stones for heating as are neither too large nor too small;a medium size seeming most appropriate for concentrating the largestamount of heat. The old sweat-lodges are surrounded with largeaccumulations of stones which, to judge from their blackened exterior, have served the purpose of generating steam; they weigh not over 3 to5 pounds in the average, and in the vicinity travelers discover manysmall cairns, not over four feet high, and others lying in ruins. The shrubbery around the sudatory is in many localities tied up withwillow wisps and ropes. 

586, 11. Spukli-uápka mā'ntch means that the sweating-process isrepeated many times during the five days of observance; they sweat atleast twice a day. 

 * * * * *

A DOG'S REVENGE. 

A DAKOTA FABLE, BY MICHEL RENVILLE. OBTAINED BY REV. S. R. RIGGS. 

Śuŋka|waŋ;| ḳa| wakaŋka |waŋ|waḳiŋ|waŋ|taŋka| hnaka. |Uŋkan Dog | a; |and|old-woman| a | pack| a |large|laid away. | And

śuŋka|ḳoŋ| he |sdonya. |Uŋkaŋ|waŋna|haŋyetu, |uŋkaŋ| wakaŋka dog |the|that| knew. | And | now | night, | and |old-woman

iśtinman| kećiŋ | ḳa| en | ya: |tuka|wakaŋka|kiŋ|sdonkiye|ć̣a|kiktahaŋ 3 asleep | he |and|there|went:| but| old |the| knew |and| awake thought woman

waŋke, |ć̣a| ite|hdakiŋyaŋ| ape |ć̣a|kićakse, |ć̣a|nina| po, | keyapi. Lay, |and|face| across |struck|and| gashed, |and|much|swelled, |they say. 

Uŋkaŋ|haŋḣaŋna|hehaŋ|śuŋka| tokeća|waŋ| en | hi, |ḳa | okiya | ya. And | morning| then| dog |another| a |there|came, |and|to-talk-with|went. 

Tuka|pamahdedaŋ| ite| mahen| inina|yaŋka. |Uŋkaŋ|taku| ićante |niśića But| head-down|face|within|silent| was. | And |what|of-heart|you-bad

heciŋhaŋ|omakiyaka wo, | eya. |Uŋkaŋ, |Inina|yaŋka wo, |wakaŋka 3 if | me-tell, |he-said. | And, |still| be-you, |old-woman

waŋ|teḣiya|omakiḣaŋ do, | eya, | keyapi. |Uŋkaŋ, |Tokeŋ|nićiḣaŋ he, | eya. A |hardly| me-dealt- |he-said, | they | And, | How | to-thee- |he-said. With, say. Did-she, Uŋkaŋ, |Waḳin|waŋ|taŋka| hnaka e |waŋmdake|ć̣a | heoŋ | otpa | awape: And, | Pack| a |large|she-laid-| I-saw |and|there-|to-go-for|I waited: away fore

 k̇a|waŋna| haŋ |tehaŋ|k̇ehan, |iśtiŋbe| seća e | en | mde| ć̣a| pa |timaheŋ 6and| now |night| far | then, | she- |probably|there| I |and|head|house-in asleep went

yewaya, |uŋkaŋ|kiktahaŋ|waŋke| śta | hećamoŋ: | k̇a, | Śi, | de |tuktenI-poked, | and | awake | lay |although|this-I-did:|and, |shoo, |this| where

yau he, |eye, | ć̣a| itohna| amape, | ć̣a|dećen|iyemayaŋ ce, | eye| ć̣a|kipazo. You- |she-|and|face-on|smote-me, |and| thus|she-me-left |he- |and|showed come, said said him. 

Uŋkaŋ, | Huŋhuŋhe! |teḣiya| ećanićoŋ do, | ihomeća |waḳiŋ|kiŋ|uŋtapi 9 And, |Alas! alas!|hardly|she-did-to-you, |therefore| pack|the|we-eat

kta ce, |eye | ć̣a, |Mnićiya wo, |eya, |keyapi. |Ito, |Minibozaŋna|kićo wo, will, |he- |and, | Assemble, | he- | they |Now, | Water-mist| call, said said, say. 

ka, |Yaksa| taŋiŋ śni |kico wo, |Tahu|waśaka|kico wo, | k̇a, | Taisaŋpenaand| Bite|not manifest| call, |Neck|strong| invite, |and, |His-knife-sharp off

kico wo, | eya, | keyapi. |Uŋkaŋ|owasiŋ|wićakićo:| ḳa|waŋna|owasiŋ| en 12 call, | he- |they-say. | And | all | them-he-|and| now | all |there said, called:

hipi|hehaŋ| heya, | keyapi: | Ihopo, | wakaŋka | de |teḣiya|ećakićoŋ će;came| then|this-he-said, |they-say:|Come-on, |old-woman|this|hardly|dealt-with;

 minihei ć̣iyapo, |haŋyetu|hepiya| waćonića |wakiŋ|waŋ| teḣiŋda | ḳa| onbestir-yourselves, | night |during|dried-meat| pack| a |she-forbid|and|for

teḣiya| ećakićoŋ |tuka, | ehaeś|untapi|kta će, | eya, | keyapi. 15hardly|dealt-with-him| but, |indeed|we eat| will |he-said, |they say. 

Uŋkaŋ|Minibozaŋna|ećiyapi|ḳoŋ| he |waŋna|maġaźukiye|ć̣a, |aŋpetu Then| Water-mist| called|the|that| now |rain-made, |and, | day

 oṡaŋ |maġaźu| ećen|otpaza;| ḳa|wakeya|owasiŋ|nina|spaya, |wihutipaspeall-through|rained|until| dark; |and| tent | all |very| wet, | tent-pin

olidoka|owasiŋ|taŋyaŋ| ḣpan. |Uŋkaŋ|hehaŋ| Yaksa taŋiŋ śni | wihuti- 18 holes | all | well |soaked. | And | then|Bite-off-manifest-not|tent-fast-

paspe |kiŋ|owasiŋ| yakse, |tuka|taŋiŋśni yaŋ| yakse | nakaeś|wakaŋkaenings|the| all |bit-off, | but| slyly |bit-off|so that|old-woman

kiŋ|sdonkiye|śni. |Uŋkaŋ| Tahuwaśaka|he|waḳiŋ|ḳoŋ| yape |ć̣a|maniŋ-the| knew |not. | And |Neck-strong|he| pack|the|seized, |and| away

kiya| yapa iyeya, | ḳa|tehaŋ| eḣpeya. |Hećen|Taisaŋpena|waḳiŋ|ḳoŋ 21 off| holding-in- |and| far |threw-it. | So |His-knife-| pack|the mouth-carried sharp

 ćokaya |kiyaksa-iyeya. |Hećeŋ|waḳiŋ|ḳoŋ|haŋyetu|hepiyana| temya-in-middle| tore-it-open. |Hence| pack|the| night | during |they-ate-

iyeyapi, | keyapi. All-up, | they say. 

 Hećen |tuwe|wamanoŋ| keś, |saŋpa|iwaḣaŋi ć̣ida|wamanoŋ|waŋ| hduze, 24So that| who| steals|although, | more| haughty | thief | a |marries, eyapi | eće; | de |huŋkakaŋpi do. They-say|always;|this| they-fable. 

NOTES. 

588, 24. This word "hduze" means _to take_ or _hold one's own;_and is most commonly applied to a man's taking a wife, or a womana husband. Here it may mean either that one who starts in a wickedcourse consorts with others "more wicked than himself, " or that hehimself grows in the bad and takes hold of the greater forms ofevil--_marries_ himself to the wicked one. 

It will be noted from this specimen of Dakota that there aresome particles in the language which cannot be represented in atranslation. The "do" used at the end of phrases or sentences isonly for emphasis and to round up a period. It belongs mainly to thelanguage of young men. "Wo" and "po" are the signs of the imperative. 

TRANSLATION. 

There was a dog; and there was an old woman who had a pack of driedmeat laid away. This the dog knew; and, when he supposed the old womanwas asleep, he went there at night. But the old woman was aware of hiscoming and so kept watch, and, as the dog thrust his head under thetent, she struck him across the face and made a great gash, whichswelled greatly. 

The next morning a companion dog came and attempted to talk with him. But the dog was sullen and silent. The visitor said: "Tell me whatmakes you so heart-sick. " To which he replied: "Be still, an old womanhas treated me badly. " "What did she do to you?" He answered: "An oldwoman had a pack of dried meat; this I saw and went for it; and whenit was now far in the night, and I supposed she was asleep, I wentthere and poked my head under the tent. But she was lying awake andcried out: 'Shoo! what are you doing here?' and struck me on the headand wounded me as you see. "

Whereupon the other dog said: "Alas! Alas! she has treated youbadly, verily we will eat up her pack of meat. Call an assembly:call _Water-mist_ (i. E. , rain); call _Bite-off-silently_; call_Strong-neck_; call _Sharp-knife_. " So he invited them all. And whenthey had all arrived, he said: "Come on! an old woman has treated thisfriend badly; bestir yourselves; before the night is past, the pack ofdried meat which she prizes so much, and on account of which she hasthus dealt with our friend, that we will eat all up". 

Then the one who is called _Rain-mist_ caused it to rain, and itrained all the day through until dark; and the tent was all drenched, and the holes of the tent-pins were thoroughly softened. Then_Bite-off-silently_ bit off all the lower tent-fastenings, buthe did it so quietly that the old woman knew nothing of it. Then_Strong-neck_ came and seized the pack with his mouth, and carried itfar away. Whereupon _Sharp-knife_ came and ripped the pack through themiddle; and so, while it was yet night, they ate up the old woman'spack of dried meat. 

_Moral_. --A common thief becomes worse and worse by attaching himselfto more daring companions. This is the myth. 

INDEX. 

 Conjurers' practice 583 Dog's revenge, a Dakota fable 587 Omaha myth 581 Revenge, A dog's; a Dakota fable 587 Sweat lodges 586