The Project Gutenberg EBook of Illustration Of The Method Of Recording Indian Languages, by J.O. Dorsey, A.S. Gatschet, and S.R. Riggs This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org Title: Illustration Of The Method Of Recording Indian Languages From the First Annual Report of the Bureau of Ethnology, Smithsonian Institution Author: J.O. Dorsey, A.S. Gatschet, and S.R. Riggs Release Date: November 11, 2005 [EBook #17042] Language: English Character set encoding: ISO-8859-1 *** START OF THIS PROJECT GUTENBERG EBOOK INDIAN LANGUAGE *** Produced by Carlo Traverso, William Flis, and the Online Distributed Proofreading Team at https://www.pgdp.net Transcriber's note: The following symbols are used to represent special characters: [n] = raised (superscript) "n" [t] = turned (inverted) "t" [k] = turned "k" [K] = turned "K" [T] = turned "T" [k=] = "k" with inferior macron [k.] = "k" with inferior dot [=x] = any letter "x" with superior macron [)x] = any letter "x" with superior breve [/x] = any letter "x" with acute accent [.x] = any letter "x" with superior dot [/c.] = "c" with acute accent and inferior dot [ng] = lower-case "eng" character [x] = Greek letter chi ['] = single (curly) closing quote * * * * * SMITHSONIAN INSTITUTION--BUREAU OF ETHNOLOGY. J.W. POWELL, DIRECTOR. * * * * * ILLUSTRATION OF THE METHOD OF RECORDING INDIAN LANGUAGES. * * * * * FROM THE MANUSCRIPTS OF MESSRS. J.O. DORSEY, A.S. GATSCHET, AND S.R. RIGGS. * * * * * 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[k]a[n]' | ¢iñké |ená-qtci|[t]ig¢e| júgig¢á-biamá. It came| rabbit | the | his |the st.| only | dwelt |with his| they to pass| | sub.|grandmother| ob. | | | own,| say. K[)i]|ha[n]'ega[n]tc[)e]'-qtci-hna[n]'|`ábae | ahí-biamá. | And | morning very habit- |hunting|went thither| | ually | | they say. | |Ha[n]ega[n]tc[)e]'-qtci| a¢á-bi | morning very|went, they | | say ct[)e]wa[n]'|níkaci[n]ga|wi[n]'| sí |sned[)e]'-qti-hna[n]|síg¢e|a¢á-bitéamá.| notwith- | person | one |foot| long very as a |trail| had gone, standing rule they say. |K[)i]| íbaha[n] 3 | And | to know him ga[n]¢á-biamá.|Níaci[n]ga|¢i[n]' |[)i][n]'ta[n]|wíta[n]¢i[n]|b¢é | tá | miñke,| wished | Person |the mv.| now | I-first |I go|will| I who,| they say. ob. | e¢éga[n]-biamá. |thought they say. Ha[n]'ega[n]c[)e]'-qtci|páha[n]-bi|ega[n]'|a¢á-biamá.|C[)i]|égi¢e |níkaci[n]ga| Morning very| arose |having |went they |Again| it | person | they say say. happened | amá |the mv. sub. síg¢e|a¢á-bitéamá.| Égi¢e | akí-biamá. | Gá-biamá: |[k]a[n]há,| trail| had gone, |It came| he reached |Said as follows,| grand- | they say. to pass home they say. they say: mother, |wíta[n]¢i[n]|b¢é 6 | I-first |I go a[k]ídaxe |ct[)e]wa[n]'|níkaci[n]ga |wí[n]'| a[n]'aqai |a¢aí te a[n]'.| I make | in spite | person | one | getting | he has gone. | for myself of it ahead of me |[K]a[n]há,| u[k]ía[n]¢e | Grand- | snare mother dáxe| tá |minke,|k[)i]|b¢íze | tá |miñke|h[)a].|Áta[n]|ja[n]'|tada[n]',|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.|Níaci[n]ga| i¢át'ab¢é|h[)a],|á-biamá.|K[)i]|mactciñ'ge|a¢á- 9 old woman|the | Person |I hate him| . | said, | And | rabbit |went sub. they say. biamá.| A¢á-bi |[k][)i]|c[)i]|síg¢e|¢étéamá. |[K][)i]|ha[n]'|t[)e]| i¢ápe | they |Went they| when |again|trail|had gone.| And |night | the |waiting| say. say for |ja[n]'-biamá. |lay they say. Man'd[)e]-[k]a[n]|¢a[n]|ukínacke|gaxá-biamá,|k[)i]|síg¢e| ¢é-hna[n]|t[)e]| bow string | the | noose |he made it | and |trail| went | the | ob. they say, habitually |[)e]'di|i¢a[n]'¢a- | there | he put it biamá.| Égi¢e |ha[n]'+ega[n]-tc[)e]'-qtci|u[k]ía[n]¢e|¢a[n]| gi[t]a[n]'be| they |It came| morning very| snare | the | to see | say. to pass ob. his own |ahí-biamá.| Égi¢e 12 | arrived |It came they say. to pass mi[n]'| ¢a[n] |¢izé | akáma. |Ta[n]'¢i[n]-qtci| u¢á | ag¢á-biamá. | sun |the cv.|taken| he had,| Running very|to tell|went homeward,| ob. they say. they say. |[K]a[n]há|[)i]ndáda[n] | Grand- | what mother. éi[n]te| b¢íze |édega[n]|a[n]'baaze-hna[n]'|h[)a],| á-biamá.|[K]a[n]há,| it may |I took | but | me it habitually| . |said they| Grand- | be scared say. mother, |man'de-[k]a[n]| ¢a[n] | bow string |the ob. ag¢íze |ka[n]bdédega[n]|a[n]'baaze-hna[n]'i|h[)a],| á-biamá.|Máhi[n]| I took | I wished, but | me it habitually| . |said they| Knife | my own scared say. |a¢i[n]'-bi|ega[n]' 15 | had they | having say [)e]'di|a¢á-biamá.|K[)i]|eca[n]'-qtci|ahí-biamá.|Píäj[)i]|ckáxe.|Eáta[n]|éga[n] there |went, they| And |near very| arrived | Bad | you | Why | so say. they say. did. ckáxe|[)a].|[)E]'di|gí-ada[n]'|i[n]¢ická-g[)a]|h[)a],| á-biamá |mi[n]'|aká.| you | ? |Hither | come and |for me untie it| , |said, they| sun |the | did say sub. |Mactciñ'ge | Rabbit aká |[)e]'di| a¢á-bi |ct[)e]wa[n]'|na[n]'pa-bi|ega[n]'| hébe | íhe | the | there | went | notwith- |feared they| having|partly|passed| sub. they say standing say by |a¢é-hna[n]'-biamá.|K[)i] 3 | went habitually | And they say. [k]u`[)e]'| a¢á-bi |ega[n]'| mása-biamá |man'd[)e]-[k]a[n]|¢a[n]'.|Gañ'ki| rushed |went they|having |cut with they| bow string | the | And | say a knife say ob. |mi[n]'| ¢a[n] |ma[n]'- | sun |the cv.| on ob. ciáha|áiá¢a-biamá.|K[)i]|mactciñ'ge|aká | ábá[k]u |hi[n]'|¢a[n]| názi-biamá high |had they | And | Rabbit |the | space bet. | hair | the | burnt they gone, say. sub. the shoulders ob. yellow say ánakadá-bi|ega[n]'.|(Mactciñ'ge|amá| akí-biamá.) |[)I]tcitci+,|[k]a[n]há, 6 it was hot | having.| (Rabbit |the|reached home,| Itcitci+!! | grand- on it, they mv. they say.) mother, say sub. ánakadá-bi |ega[n]'.|(Mactciñ'ge| amá | akí-biamà.) |[)I]tcitci+,| it was hot on| having.| (Rabbit |the mv.|reached home,| Itcitci+!! | it, they say sub. they say.) |[k]a[n]há, 6 | grand- mother, ná¢iñg[)e]-qti-ma[n]'|h[)a],| á-biamá.|[T]úcpa¢a[n]+,| burnt to very I am | -- |said, they| Grandchild!! | nothing say.\ | i[n]'na¢iñg[)e]'-qti-ma[n]'|eska[n]'+, |burnt to nothing very I am | I think, for me á-biamá. |Ceta[n]'. said, they say.| So far. NOTES. 581, 1. Mactciñge, the Rabbit, or Si¢e-maka[n] (meaning uncertain), is the hero of numerous myths of several tribes. He is the deliverer of mankind from different tyrants. One of his opponents is Ictinike, the maker of this world, according to the Iowas. The Rabbit's grandmother is Mother Earth, who calls mankind her children. 581, 7. a¢ai te a[n]. The conclusion of this sentence seems odd to the collector, but its translation given with this myth is that furnished by the Indian informant. 581, 12. ha[n]+ega[n]tc[)e]-qtci, "ve--ry early in the morning." The prolongation of the first syllable adds to the force of the adverb "qtci," _very_. 582, 3. hebe ihe a¢e-hna[n]-biama. The Rabbit tried to obey the Sun; but each time that he attempted it, he was so much afraid of him that he passed by a little to one side. He could not go directly to him. 582, 4. 5. ma[n]ciaha aia¢a-biama. When the Rabbit rushed forward with bowed head, and cut the bow-string, the Sun's departure was so rapid that "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 his grandmother. And it was his custom to go hunting very early in the morning. No matter how early in the morning he went, a person with very 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 the person." Having arisen very early in the morning, he departed. Again it happened that the person had been along, leaving a trail. Then he (the Rabbit) went home. Said he, "Grandmother, though I arrange for myself 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 (to come). And he made a noose of a bow-string, putting it in the place where the foot-prints used to be seen. And he reached there very early in the morning for the purpose of looking at his trap. And it happened that he had caught the Sun. Running very fast, he went homeward to tell it. "Grandmother, I have caught something or other, but it scares me. Grandmother, I wished to take my bow-string, but I was scared every time," said he. He went thither with a knife. And he got very near it. "You have done wrong; why have you done so? Come hither and untie me," said the Sun. The Rabbit, although he went thither, was afraid, and kept on passing partly by him (or, continued going by a little to one side). And making a rush, with his head bent down (and his arm stretched out), he cut the bow-string with the knife. And the Sun had already gone on high. And the Rabbit had the hair between his shoulders scorched yellow, it having been hot upon him (as he stooped to 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 for me." (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. Má[k=]laks|shuákiuk|kíuksash|[k=]á-i|gû'l[']hi|húnk[)e]lam|ládshashtat,|ndéna Indians |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|tchél[x]a|m[=a]'shipksh.|Lútatkish 3 Conjurers|when treat-|approaching|close | sit down| the patient. | The ing by expounder wigáta |kíuksh[)e]sh|tcha[']hlánshna.|Shuyéga | kíuks, |wéwanuish close to|the conjurer| sits down. | Starts |the conjurer,| females choruses tch[=i]k|winóta |liukiámnank| nadsh[=a]'shak |tchûtchtníshash.| Hánshna then |join in| crowding | simultaneously |while he treats |He sucks singing around him (the sick). m[=a]'shish|hû'nk |hishuákshash,| tátktish | î'shkuk, | hantchípka |tc[=i]'k diseased | that | man, |the disease|to extract,|he sucks out| then kukuága,|wishinkága,|mû'lkaga,|[k=]á[k=]o|gî'ntak,| káhaktok |nánuktua a small | small | small | bone | after- |whatsoever|anything frog, snake, insect, wards, nshendshkáne.|Ts[']û'ks|toks| ké-usht|tchék[)e]le|ítkal; |lúlp|toks|m[=a]'- 3 small. | A leg | | being | the (bad) | he |eyes|but | be- fractured blood extracts; shisht |tchék[)e]litat|lgû'm|shû'k[)e]lank|[k=]î'tua|lû'lpat,|kû'tash|tchish ing sore| into blood | coal| mixing | he pours|into the|a louse| too eyes, kshéwa | lúlpat | pû'klash|tui[x]ámpgatk|ltúi[x]aktgi 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, but only "_to call on the conjurer_ or medicine man". 583, 2. wán stands for wánam n[=i]'l: the fur or skin of a red or silver fox; kaníta pî'sh stands for kanítana látchash m'nálam: "outside of his lodge or cabin". The meaning of the sentence is: they raise their voices to call him out. Conjurers are in the habit of fastening a fox-skin outside of their lodges, as a business sign, and to let it dangle from a rod stuck out in an oblique direction. 583, 3. tchél[x]a. During the treatment of a patient, who stays in a winter house, the lodge is often shut up at the top, and the people sit in a circle inside in utter darkness. 583, 5. liukiámnank. The women and all who take a part in the chorus usually sit in a circle around the conjurer and his assistant; the suffix -mna indicates close proximity. Nadsh[=a]'shak qualifies the verb winóta. 583, 5. tchûtchtníshash. The distributive form of tchû't[']na refers to each of the _various_ manipulations performed by the conjurer on the patient. 584, 1. m[=a]'shish, shortened from m[=a]shípkash, m[=a]'shipksh, like [k=]'lä'ksh from k[']läkápkash. 584, 2. 3. There is a stylistic incongruity in using the distributive form, only in kukuàga (kúe, _frog_), káhaktok, and in nshendshkáne (nshekáni, npshékani, tsékani, tchék[)e]ni, _small_), while inserting the absolute form in wishinkága (wíshink, _garter-snake_) and in [k=]á[k=]o; mû'lkaga is more of a generic term and its distributive form is therefore not in use. 583, 2. káhaktok for ká-akt ak; ká-akt being the transposed distributive form kákat, of kát, which, what (pron. relat.). 584, 4. lgû'm. The application of remedial _drugs_ is very unfrequent in 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 than that of "Indian doctor". 584, 4. kû'tash etc. The conjurer introduces a louse into the eye to make 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|m[=a]'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 g[=e]k.| Tchi treat | And | he | and |remedy|this|finds|(that) relapsed| Thus (him). treats; out he. huk|shuî'sh |sápa.|Tsúi|n[=a]'sh|shu[=i]'sh|sáyuaks|hû'mtcha kálak,|tchúi 3 the|song- |indi-| And| one | song- |having | (that) of the | then remedy cates. remedy found kind of relapsed out relapsed (he is), nánuk| hûk |shu[=i]'sh| tpä'wa |hû'nksht|kaltchitchíkshash|heshuamp[)e]lítki all |those| remedies |indicate| (that) |the spider | would him (-remedy) gíug. | Tchúi| hû'k|káltchitchiks| yá-uka;| ubá-us | hûk |káltchitchiksam cure. | Then | the | spider | treats |a piece of| | of the spider him; deer-skin tchut[)e]n[=o]'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 |m[=a]'sha,| gä'tak| ubá-ush|ktû'shka| tä'tak |huk|m[=a]'sha.|Tsúi|hûk relapse| is |so much|of deer-| he cuts|as where| he| is |Then| infected, skin out suffering. káltchitchiks| siunóta |nä'ds[k=]ank| hû'nk| ubá-nsh. |Tchû'yuk| p'laíta the "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 | it stretches arrows, gutä'ga|tsulä'kshtat;|gä'tsa| lû'pí |kiatéga,|tsúi|tsul[=e]'ks|[k=]'läká,|tchúi enters | into the |a par-|firstly| enters,|then| (it) body | becomes, | and body; ticle at |pushpúshuk|shl[=e]'sh | hûk |ubá-ush.|Tsúi|m[=a]'ns|tánk[)e]ni ak|waítash now| dark it |to look at | that|skin- |Then| after |after so and | days piece. a while so many hû'k|pûshpúshli at|m[=a]'ns=gîtk|tsulä'ks=sitk|shlä'sh.| Tsí|ní|sáyuakta; 12 that|black (thing)| at last | (is) flesh- |to look |Thus|I | am like at. informed; túmi |hû'nk| sháyuakta | hû'masht=gîsht | tchut[=i]'sht;| tsúyuk | tsúshni many | | know | (that) in | were effected | and he | always men this manner cures; then wä'mp[)e]le. was well again. NOTES. 585, 1. náyäns hissuáksas: another man than the conjurers of the tribe. The objective case shows that m[=a]'shitk has to be regarded here as the participle of an impersonal verb: m[=a]'sha nûsh, and m[=a]'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 the conjurer, will furnish him the certainty if his patient is a relapse or not. There are several of these medicine-songs, but all of them (nánuk hû'k shu[=i]'sh) when consulted point out the spider-medicine as the one to apply in this case. The spider's curing-instrument is that small piece of buckskin (ubá-ush) which has to be inserted under the patient's skin. It is called the spider's medicine because the spider-song is sung during its application. 585, 10. gutä'ga. The whole operation is concealed from the eyes of spectators by a skin or blanket stretched over the patient and the hands of the operator. 585, 10. kiatéga. The buckskin piece has an oblong or longitudinal shape in most instances, and it is passed under the skin sideways and very gradually. 585, 11. tánk[)e]ni ak waítash. Dave Hill gave as an approximate limit five days' time. * * * * * SWEAT-LODGES. IN THE KLAMATH LAKE DIALECT BY MINNIE FROBEN. OBTAINED BY A.S. GATSCHET. É-ukshkni| lápa |spû'klish|gítko.|[K=]ú[k=]iuk |[k=][)e]lekapkash|spû'klishla The 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 a digging|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 3 they| build |of willows,| a little | cabin looking | blankets | they like spread spû'klishtat |tataták s[)e]|spukliá.|Tátataks a hû'nk| wéas |lúla,|tatátaks over the | when in it | sweat. | Whenever |children|died,| or when sweating-lodge they a híshuaksh|tchím[)e]na,|snáwedsh|wénuitk,|[k=]û'[k=]i|[k=][)e]lekátko,| a husband | became |(or) the| (is) | they weep | for cause | widower, wife |widowed, of death |spû'klitcha |go sweating túmi |shashámoks=lólatko;|túnepni|waítash|tchík| sa |hû'uk|spû'klia. 6 many | relatives who | five | days | then|they| | sweat. have lost Shiúlakiank a| sha| ktái | húyuka |skoilakuápkuk;|hútoks| ktái |[k=]á-i tatá Gathering |they|stones| (they) | to heap them | those|stones| never heat (them) up (after use); spukliû't[']hu[=i]sh.|Spúklish|lúp[)i]a| húyuka; |[k=]élpka a| át, | having been used | Sweat |in front|they heat| heated |when,| for sweating lodge of (them); (being) | ílhiat |átui, | they bring | at (them) inside|once, [k=]ídshna ai| î | ámbu,|kliulála.|Spû'kli|a sha|túm[)e]ni|"hours";| pour | on |water,|sprinkle.| Sweat |then | several | hours; | them they |[k=]élpkuk 9 |being quite warmed up géka |shualkóltchuk |péniak|[k=][=o]'[k=]s|pépe-udshak|éwagatat,| they |(and) to cool |with- | dress |only to go | in a | leave|themselves off| out bathing spring, |[k=]ó[k=]etat,|é-ush | river, | lake wigáta.|Spukli-uápka|m[=a]'ntch.| Shpótuok | i-akéwa | kápka, |skû'tawia close | They will | for long |To make them-|they bend| young |(they) tie by. sweat hours. selves strong down pinetrees together sha | wéwakag | knû'kstga.| Ndshiétchatka | knû'ks a|sha |shúshata. 12 they| small |with ropes.|Of (willow-)bark|the ropes|they| make. brushwood Gátpamp[)e]lank| shkoshkî'l[x]a|ktáktiag| hû'shkankok |[k=][)e]lekápkash,| On going home | they heap up | small |in remembrance| of the dead, | into cairns stones | ktá-i |stones shúshuankaptcha | î'hiank. of equal size | selecting. NOTES. No Klamath or Modoc sweat-lodge can be properly called a sweat-_house_, as is the custom throughout the West. One kind of these lodges, intended for the use of mourners only, are solid structures, almost underground; three of them are now in existence, all believed to be the gift of the principal national deity. Sudatories of the other kind are found near every Indian lodge, and consist of a few willow-rods stuck into the ground, both ends being bent over. The process gone through while sweating is the same in both kinds of lodges, with the only difference as to time. The ceremonies mentioned 4-13. all refer to sweating in the mourners' sweat-lodges. The sudatories of the Oregonians have no analogy with the _estufas_ of the Pueblo Indians of New Mexico, as far as their construction is concerned. 586, 1. lápa spû'klish, two sweat-lodges, stands for two _kinds_ of sweat-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 the same manner, [k=][)e]lekátko stands here as a participle referring simultaneously to híshuaksh and to snáwedsh wénuitk, and can be rendered by "_bereaved_". Shashámoks, distr. form of shá-amoks, is often pronounced sheshámaks. Túmi etc. means, that many others accompany to the sweat-lodge, into which about six persons can crowd themselves, bereaved husbands, wives or parents, because the deceased were related to them. 586, 7. Shiúlakiank etc. For developing steam the natives collect only such stones for heating as are neither too large nor too small; a medium size seeming most appropriate for concentrating the largest amount of heat. The old sweat-lodges are surrounded with large accumulations of stones which, to judge from their blackened exterior, have served the purpose of generating steam; they weigh not over 3 to 5 pounds in the average, and in the vicinity travelers discover many small cairns, not over four feet high, and others lying in ruins. The shrubbery around the sudatory is in many localities tied up with willow wisps and ropes. 586, 11. Spukli-uápka m[=a]'ntch means that the sweating-process is repeated many times during the five days of observance; they sweat at least twice a day. * * * * * A DOG'S REVENGE. A DAKOTA FABLE, BY MICHEL RENVILLE. OBTAINED BY REV. S.R. RIGGS. [/S]u[ng]ka|wa[ng];|[k.]a |waka[ng]ka |wa[ng]|wa[k.]i[ng]|wa[ng]| Dog | a; | and | old-woman | a | pack | a | |ta[ng]ka| hnaka. |U[ng]kan | large |laid away.| And [/s]u[ng]ka|[k.]o[ng]| he |sdonya.|U[ng]ka[ng]|wa[ng]na|ha[ng]yetu,| dog | the |that| knew. | And | now | night, | |u[ng]ka[ng]|waka[ng]ka | and | old-woman i[/s]tinman|ke[/c]i[ng]|[k.]a| en | ya: |tuka|waka[ng]ka|ki[ng]|sdonkiye| asleep | he thought| and |there|went:| but| old woman| the | knew | |[/c.]a|kiktaha[ng] 3 | and | awake wa[ng]ke,|[/c.]a| ite |hdaki[ng]ya[ng]| ape |[/c.]a|ki[/c]akse,|[/c.]a| lay, | and |face | across |struck| and | gashed, | and | |nina| po, | keyapi. |much|swelled,|they say. U[ng]ka[ng]|ha[ng][.h]a[ng]na|heha[ng]|[/s]u[ng]ka|toke[/c]a|wa[ng]| en | And | morning | then | dog | another | a |there| | hi, |[k.]a| okiya | ya. |came,| and |to-talk-with|went. Tuka|pamahdeda[ng]| ite| mahen| inina|ya[ng]ka.|U[ng]ka[ng]|taku| But| head-down |face|within|silent| was. | And |what| |i[/c]ante|ni[/s]i[/c]a | of-heart| you-bad heci[ng]ha[ng]|omakiyaka wo,| eya. |U[ng]ka[ng],|Inina |ya[ng]ka wo,| if | me-tell, |he-said.| And, |still | be-you, | |waka[ng]ka 3 | old-woman wa[ng]|te[.h]iya|omaki[.h]a[ng] do,| eya, | keyapi. |U[ng]ka[ng],| a | hardly | me-dealt-with, |he-said,|they say.| And, | |Toke[ng]|ni[/c]i[.h]a[ng] he,| eya. | How | to-thee-did-she, |he-said. U[ng]ka[ng],|Wa[k.]in| wa[ng]|ta[ng]ka| hnaka e |wa[ng]mdake|[/c.]a| And, | Pack | a | large |she-laid-away| I-saw | and | | heo[ng] | otpa | awape: |therefore|to-go-for|I waited: [.k]a|wa[ng]na|ha[ng]|teha[ng]|[.k]ehan,|i[/s]ti[ng]be|se[/c]a e| en | and | now |night | far | then, | she-asleep | probably|there| | mde |[/c.]a| pa |timahe[ng] 6 |I went| and |head| house-in yewaya, |u[ng]ka[ng]|kiktaha[ng]|wa[ng]ke| [/s]ta |he[/c]amo[ng]:|[.k]a,| I-poked,| and | awake | lay |although| this-I-did: | and, | |[/S]i,| de |tukten | shoo,|this| where yau he, | eye, |[/c.]a| itohna| amape, |[/c.]a|de[/c]en| you-come,|she-said,| and |face-on|smote-me,| and | thus | |iyemaya[ng] ce,| eye |[/c.]a| kipazo. | she-me-left |he-said| and |showed-him. U[ng]ka[ng],|Hu[ng]hu[ng]he!|te[.h]iya|e[/c]ani[/c]o[ng] do,|ihome[/c]a| And, | Alas! alas! | hardly | she-did-to-you, |therefore | |wa[k.]i[ng]|ki[ng]|u[ng]tapi 9 | pack | the | we-eat kta ce,|eye |[/c.]a,|Mni[/c]iya wo,|eya, |keyapi.|Ito,|Miniboza[ng]na| will, |he- | and, | Assemble, | he- | they |Now,| Water-mist | said said, say. |ki[/c]o wo, | call, ka,|Yaksa|ta[ng]i[ng] [/s]ni|kico wo,|Tahu|wa[/s]aka|kico wo,|[.k]a,| and| Bite| not manifest | call, |Neck| strong | invite,| and, | off | Taisa[ng]pena |His-knife-sharp kico wo,| eya, | keyapi. |U[ng]ka[ng]|owasi[ng]|wi[/c]aki[/c]o:|[k.]a| call, |he-said,|they-say.| And | all |them-he-called:| and | |wa[ng]na|owasi[ng]| en 12 | now | all |there hipi|heha[ng]| heya, | keyapi: | Ihopo, |waka[ng]ka| de |te[.h]iya| came| then |this-he-said,|they-say:|Come-on,| old-woman|this| hardly | |e[/c]aki[/c]o[ng] [/c]e; | dealt-with; minihei[/c.]iyapo,|ha[ng]yetu|hepiya|wa[/c]oni[/c]a|waki[ng]|wa[ng]| bestir-yourselves,| night |during| dried-meat | pack | a | |te[.h]i[ng]da|[k.]a| on | she-forbid | and | for te[.h]iya|e[/c]aki[/c]o[ng]|tuka,|ehae[/s]|untapi|kta [/c]e,| eya, | hardly | dealt-with-him | but,| indeed |we eat|will |he-said,| | keyapi. 15 |they say. U[ng]ka[ng]|Miniboza[ng]na|e[/c]iyapi|[k.]o[ng]| he |wa[ng]na| Then | Water-mist | called | the |that| now | |ma[.g]a[/z]ukiye|[/c.]a,|a[ng]petu | rain-made, | and, | day o[.s]a[ng]|ma[.g]a[/z]u|e[/c]en|otpaza;|[k.]a|wakeya|owasi[ng]| all-through| rained | until | dark; | and | tent | all | | nina |spaya,|wihutipaspe | very | wet, | tent-pin olidoka|owasi[ng]|ta[ng]ya[ng]|[.h]pan.|U[ng]ka[ng]|heha[ng]| holes | all | well |soaked. | And | then | |Yaksa ta[ng]i[ng] [/s]ni| wihuti- 18 | Bite-off-manifest-not | tent-fast- paspe |ki[ng]|owasi[ng]| yakse, |tuka |ta[ng]i[ng][/s]ni ya[ng]| enings| the | all |bit-off,| but | slyly | | yakse |nakae[/s]|waka[ng]ka |bit-off| so that | old-woman ki[ng]|sdonkiye|[/s]ni.|U[ng]ka[ng]|Tahuwa[/s]aka| he |wa[k.]i[ng]| the | knew | not. | And | Neck-strong | he | pack | |[k.]o[ng]| yape |[/c.]a|mani[ng]-| | the |seized,| and | away | kiya | yapa iyeya, |[k.]a|teha[ng]|e[.h]peya. |He[/c]en|Taisa[ng]pena| off | holding-in- | and | far | threw-it. | So | His-knife- | mouth-carried sharp |wa[k.]i[ng]|[k.]o[ng] 21 | pack | the [/c]okaya |kiyaksa-iyeya.|He[/c]e[ng]|wa[k.]i[ng]|[k.]o[ng]|ha[ng]yetu| in-middle | tore-it-open.| Hence | pack | the | night | |hepiyana| temya- | during |they-ate- iyeyapi,| keyapi. all-up, | they say. He[/c]en|tuwe|wamano[ng]| ke[/s], |sa[ng]pa|iwa[.h]a[ng]i[/c.]ida| So that | who| steals |although,| more | haughty | |wamano[ng]|wa[ng]| hduze, 24 | thief | a |marries, eyapi | e[/c]e; | de |hu[ng]kaka[ng]pi 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 woman a husband. Here it may mean either that one who starts in a wicked course consorts with others "more wicked than himself," or that he himself grows in the bad and takes hold of the greater forms of evil--_marries_ himself to the wicked one. It will be noted from this specimen of Dakota that there are some particles in the language which cannot be represented in a translation. The "do" used at the end of phrases or sentences is only for emphasis and to round up a period. It belongs mainly to the language 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 dried meat laid away. This the dog knew; and, when he supposed the old woman was asleep, he went there at night. But the old woman was aware of his coming and so kept watch, and, as the dog thrust his head under the tent, she struck him across the face and made a great gash, which swelled 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 what makes you so heart-sick." To which he replied: "Be still, an old woman has treated me badly." "What did she do to you?" He answered: "An old woman had a pack of dried meat; this I saw and went for it; and when it was now far in the night, and I supposed she was asleep, I went there and poked my head under the tent. But she was lying awake and cried out: 'Shoo! what are you doing here?' and struck me on the head and wounded me as you see." Whereupon the other dog said: "Alas! Alas! she has treated you badly, 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 when they had all arrived, he said: "Come on! an old woman has treated this friend badly; bestir yourselves; before the night is past, the pack of dried meat which she prizes so much, and on account of which she has thus dealt with our friend, that we will eat all up". Then the one who is called _Rain-mist_ caused it to rain, and it rained 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, but he 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 it far away. Whereupon _Sharp-knife_ came and ripped the pack through the middle; and so, while it was yet night, they ate up the old woman's pack of dried meat. _Moral_.--A common thief becomes worse and worse by attaching himself to 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 End of the Project Gutenberg EBook of Illustration Of The Method Of Recording Indian Languages, by J.O. Dorsey, A.S. Gatschet, and S.R. Riggs *** END OF THIS PROJECT GUTENBERG EBOOK INDIAN LANGUAGE *** ***** This file should be named 17042-8.txt or 17042-8.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/1/7/0/4/17042/ Produced by Carlo Traverso, William Flis, and the Online Distributed Proofreading Team at https://www.pgdp.net Updated editions will replace the previous one--the old editions will be renamed. 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