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Title: Illustration of the Method of Recording Indian Languages

Subtitle: From the First Annual Report of the Bureau of Ethnology, Smithsonian Institution

Author: James Owen Dorsey et al.

Release Date: November 11, 2005 [EBook #17042]

Language: English

Credits: Produced by Carlo Traverso, William Flis, and the Online Distributed Proofreading Team at https://www.pgdp.net

*** START OF THIS PROJECT GUTENBERG EBOOK ***

Transcriber's note: The following notations are used to represent special characters:

[K] = turned (inverted) "K"

[T] = turned "T"

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.

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

iʞaⁿ'

¢iñké

ená-qtci

ʇig¢e

júgig¢á

-biamá.

It came

to pass

rabbit

the

sub.

his

grandmother

the st.

ob.

only

dwelt

with his

own,

they say.

Kĭ

haⁿ'egaⁿtcĕ'-

qtci

-hnaⁿ'

`ábae

ahí

-biamá.

Haⁿegaⁿtcĕ'

-qtci

a¢á

-bi

And

morning

very

habitually

hunting

went

thither

they say.

morning

very

went,

they

say

ctĕwaⁿ'

níkaciⁿga

wiⁿ'

sí

snedĕ'

-qti

-hnaⁿ

síg¢e

a¢á-bitéamá.

Kĭ

íbahaⁿ

3

notwith-

standing

person

one

foot

long

very

as a rule

trail

had gone, they say.

And

to know

him

gaⁿ¢á

-biamá.

Níaciⁿga

¢iⁿ'

ĭⁿ'taⁿ

wítaⁿ¢iⁿ

b¢é

tá

miñke,

e¢égaⁿ

-biamá.

wished

they say.

Person

the mv. ob.

now

I-first

I go

will

I who,

thought

they say.

Haⁿ'egaⁿcĕ'

-qtci

páhaⁿ

-bi

egaⁿ'

a¢á

-biamá.

Cĭ

égi¢e

níkaciⁿga

amá

Morning

very

arose

they say

having

went

they say.

Again

it happened

person

the mv. sub.

síg¢e

a¢á

-bitéamá.

Égi¢e

akí

-biamá.

Gá

-biamá:

ʞaⁿhá,

wítaⁿ¢iⁿ

b¢é

6

trail

had

gone,

they say.

It came

to pass

he reached

home,

they say.

Said as

follows,

they say:

grand-

mother

I-first

I go

aʞídaxe

ctĕwaⁿ'

níkaciⁿga

wíⁿ'

aⁿ'aqai

a¢aí te aⁿ'.

[K]aⁿhá,

uʞíaⁿ¢e

I make for

myself

in spite

of it

person

one

getting ahead of me

he has gone.

Grand-

mother

snare

dáxe

tá

minke,

kĭ

b¢íze

tá

miñke

hă.

Átaⁿ

jaⁿ'

tadaⁿ',

á

-biamá

I make it

will

I who,

and

I take him

will

I who

.

Why

you do it

should?

said,

they say

wa`újiñga

aka.

Níaciⁿga

i¢át'ab¢é

hă,

á-

biamá.

Kĭ

mactciñ'ge

a¢á-

9

old woman

the sub.

Person

I hate him

.

said,

they say.

And

rabbit

went

biamá.

A¢á-

bi

ʞĭ

cĭ

síg¢e

¢étéamá.

[K]ĭ

haⁿ'

tĕ

i¢ápe

jaⁿ'

-biamá.

they say.

Went

they say

when

again

trail

had gone.

And

night

the

waiting for

lay

they say.

Man'dĕ

-ʞaⁿ

¢aⁿ

ukínacke

gaxá-

biamá,

kĭ

síg¢e

¢é

-hnaⁿ

tĕ

ĕ'di

i¢aⁿ'¢a-

bow

string

the ob.

noose

he made it

they say,

and

trail

went

habitually

the

there

he put it

biamá.

Égi¢e

haⁿ'+egaⁿ-tcĕ'

-qtci

uʞíaⁿ¢e

¢aⁿ

giʇaⁿ'be

ahí

-biamá.

Égi¢e

12

they say.

It came

to pass

morning

very

snare

the ob.

to see

his own

arrived

they say.

It came

to pass

miⁿ'

¢aⁿ

¢izé

akáma.

Taⁿ'¢iⁿ

-qtci

u¢á

ag¢á-

biamá.

[K]aⁿhá

ĭndádaⁿ

sun

the cv.

ob.

taken

he had,

they say.

Running

very

to tell

went

homeward,

they say.

Grandmother.

what

éiⁿte

b¢íze

édegaⁿ

aⁿ'baaze

-hnaⁿ'

hă,

á-

biamá.

[K]aⁿhá,

man'de-

ʞaⁿ

¢aⁿ

it may be

I took

but

me it scared

habitually

.

said

they say.

Grandmother,

bow

string

the ob.

ag¢íze

kaⁿbdédegaⁿ

aⁿ'baaze

-hnaⁿ'i

hă,

á-

biamá.

Máhiⁿ

a¢iⁿ'

-bi

egaⁿ'

15

I took my own

I wished, but

me it scared

habitually

.

said

they say.

Knife

had

they say

having

ĕ'di

a¢á-

biamá.

Kĭ

ecaⁿ'

-qtci

ahí-

biamá.

Píäjĭ

ckáxe.

Eátaⁿ

égaⁿ

there

went,

they say.

And

near

very

arrived

they say.

Bad

you did.

Why

so

ckáxe

ă.

Ĕ'di

gí-

adaⁿ'

iⁿ¢ická-gă

hă,

á-

biamá

miⁿ'

aká.

Mactciñ'ge

you did

?

Hither

come

and

for me untie it

,

said,

they say

sun

the sub.

Rabbit

aká

ĕ'di

a¢á-

bi

ctĕwaⁿ'

naⁿ'pa

-bi

egaⁿ'

hébe

íhe

a¢é-

hnaⁿ'

-biamá.

Kĭ

3

the

sub.

there

went

they

say

notwith-

standing

feared

they

say

having

partly

passed by

went

habitually

they

say.

And

ʞu`ĕ'

a¢á-

bi

egaⁿ'

mása

-biamá

man'dĕ

-ʞaⁿ

¢aⁿ'.

Gañ'ki

miⁿ'

¢aⁿ

maⁿ'-

rushed

went

they

say

having

cut with

a knife

they say

bow

string

the

ob.

And

sun

the cv.

ob.

on

ciáha

áiá¢a-

biamá.

Kĭ

mactciñ'ge

aká

ábáʞu

hiⁿ'

¢aⁿ

názi-

biamá

high

had gone,

they say.

And

Rabbit

the

sub.

space bet. the shoulders

hair

the

ob.

burnt

yellow

they say

ánakadá-

bi

egaⁿ'.

(Mactciñ'ge

amá

akí-

biamá.)

Ĭtcitci+,

ʞaⁿhá,

6

it was hot

on it

they

say

having.

(Rabbit

the mv.

sub.

reached

home,

they say.)

Itcitci+!!

grandmother,

ná¢iñgĕ-

qti-

maⁿ'

hă,

á-

biamá.

[T]úcpa¢aⁿ+,

iⁿ'na¢iñgĕ'

-qti-maⁿ'

eskaⁿ'+,

burnt to

nothing

very

I am

—

said,

they say.

Grandchild!!

burnt to

nothing for me

very I am

I think,

á-

biamá.

Cetaⁿ'.

said,

they say.

So far.

NOTES.

581, 1. Mactciñge, the Rabbit, or Si¢e-makaⁿ (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 aⁿ. 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. haⁿ+egaⁿtcĕ-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-hnaⁿ-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. maⁿciaha 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.

Máḵlaks

shuákiuk

kíuksash

ḵá-i

gú'l’hi

húnkĕlam

ládshashtat,

ndéna

Indians

in calling

the conjurer

not

enter

his

into lodge,

they halloo

sha'hmóknok;

kíush toks

wán

kiukáyank

mú'luash

m’na

kaníta

pî'sh.

to call (him) out;

the conjurer

red fox

hanging out on a pole

as sign

his

outside

"of him."

Kukíaks

tchú'tanish

gátp’nank

wigáta

tchélχa

mā'shipksh.

Lútatkish

3

Conjurers

when treating

approaching

close by

sit down

the patient.

The expounder

wigáta

kíukshĕsh

tcha’hlánshna.

Shuyéga

kíuks,

wéwanuish

close to

the conjurer

sits down.

Starts choruses

the conjurer,

females

tchīk

winóta

liukiámnank

nadshā'shak

tchútchtníshash.

Hánshna

then

join in singing

crowding around him

simultaneously

while he treats (the sick).

He sucks

mā'shish

hú'nk

hishuákshash,

tátktish

î'shkuk,

hantchípka

tcī'k

diseased

that

man,

the disease

to extract,

he sucks out

then

kukuága,

wishinkága,

mú'lkaga,

ḵáḵo

gî'ntak,

káhaktok

nánuktua

a small frog,

small snake,

small insect,

bone

afterwards,

whatsoever

anything

nshendshkáne.

Ts’ú'ks

toks

ké-usht

tchékĕle

ítkal;

lúlp

toks

mā'-

3

small.

A leg

being fractured

the (bad) blood

he extracts;

eyes

but

be-

shisht

tchékĕlitat

lgú'm

shú'kĕlank

ḵî'tua

lú'lpat,

kú'tash

tchish

ing sore

into blood

coal

mixing

he pours

into the eyes,

a louse

too

kshéwa

lúlpat

pú'klash

tuiχámpgatk

ltúiχaktgi gíug.

introduces

into the eye

the white of eye

protruding

for eating out.

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 nī'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. tchélχa. 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. Nadshā'shak qualifies the verb winóta.

583, 5. tchútchtníshash. The distributive form of tchú't’na refers to each of the various manipulations performed by the conjurer on the patient.

584, 1. mā'shish, shortened from māshípkash, mā'shipksh, like ḵ'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, tchékĕni, small), while inserting the absolute form in wishinkága (wíshink, garter-snake) and in ḵáḵo; mú'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. lgú'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. kú'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

mā'shitk

kálak,

tsúi

kíuks

nä'-ulakta

tchu-

When

another

man

fell sick

as relapsed,

then

the conjurer

concludes

to

tánuapkuk.

Tchúi

tchúta;

tchúi

yá-uks

huk

shläá

kálak a gēk.

Tchi

treat (him).

And

he treats;

and

remedy

this

finds out

(that) relapsed he.

Thus

huk

shuî'sh

sápa.

Tsúi

nā'sh

shuī'sh

sáyuaks

hú'mtcha kálak,

tchúi

3

the

song-

remedy

indicates.

And

one

song-

remedy

having

found out

(that) of the kind

of relapsed (he is),

then

nánuk

húk

shuī'sh

tpä'wa

hú'nksht

kaltchitchíkshash

heshuampĕlítki

all

those

remedies

indicate

(that) him

the spider (-remedy)

would

gíug.

Tchúi

hú'k

káltchitchiks

yá-uka;

ubá-us

húk

káltchitchiksam

cure.

Then

the

spider

treats him;

a piece of deer-skin

of the spider

tchutĕnō'tkish.

Tsúi

húkantka

ubá-ustka

tchutá;

tätáktak

huk

6

(is) the curing-tool.

Then

by means

of that

deer-skin

he treats

(him);

just the size

of the spot

that

kálak

mā'sha,

gä'tak

ubá-ush

ktú'shka

tä'tak

huk

mā'sha.

Tsúi

húk

relapse

is infected,

so much

of deer-skin

he cuts out

as where

he

is suffering.

Then

káltchitchiks

siunóta

nä'dsḵank

hú'nk

ubá-nsh.

Tchú'yuk

p'laíta

the "spider" song

is started

while applying

that

skin piece.

And he

over it

nétatka

skútash,

tsúi

sha

hú'nk

udú'pka

hänä'shishtka,

tsúi

hú'k

9

he stretches

a blanket,

and

they

it

strike

with conjurer's arrows,

then

it

gutä'ga

tsulä'kshtat;

gä'tsa

lú'pí

kiatéga,

tsúi

tsulē'ks

ḵ'läká,

tchúi

enters

into the body;

a particle

firstly

enters,

then

(it) body

becomes,

and

at

pushpúshuk

shlē'sh

húk

ubá-ush.

Tsúi

mā'ns

tánkĕni ak

waítash

now

dark it

to look at

that

skin-piece.

Then

after a while

after so and so many

days

hú'k

púshpúshli at

mā'ns=gîtk

tsulä'ks=sitk

shlä'sh.

Tsí

ní

sáyuakta;

12

that

black (thing)

at last

(is) flesh-like

to look at.

Thus

I

am informed;

túmi

hú'nk

sháyuakta

hú'masht=gîsht

tchutī'sht;

tsúyuk

tsúshni

many men

know

(that) in this manner

were effected cures;

and he then

always

wä'mpĕle.

was well again.

NOTES.

585, 1. náyäns hissuáksas: another man than the conjurers of the tribe. The objective case shows that mā'shitk has to be regarded here as the participle of an impersonal verb: mā'sha núsh, and mā'sha nú, 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 hú'k shuī'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. tánkĕni 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

spú'klish

gítko.

Ḵúḵiuk

ḵĕlekapkash

spú'klishla

The lake

people

two

(kinds of)

sweat-lodges

have.

To weep over

the deceased

they build

sweat-lodges

yépank

käíla;

stutílantko

spú'klish,

käíla

waltchátko.

Spú'klish a

digging up

the ground;

are roofed

(these)

sweat-lodges

with

earth

covered.

(Another)

sweat-lodge

sha

shú'ta

kué-utch,

kítchikan’sh

stinága=shítko;

skú'tash a

wáldsha

3

they

build

of willows,

a little

cabin looking like;

blankets

they spread

spú'klishtat

tataták sĕ

spukliá.

Tátataks a hú'nk

wéas

lúla,

tatátaks

over the sweating-lodge

when in it they

sweat.

Whenever

children

died,

or when

a híshuaksh

tchímĕna,

snáwedsh

wénuitk,

ḵú'ḵi

ḵĕlekátko,

spú'klitcha

a husband

became widower,

(or) the wife

(is) widowed,

they weep

for cause of death

go sweating

túmi

shashámoks=

lólatko;

túnepni

waítash

tchík

sa

hú'uk

spú'klia.

6

many

relatives

who have lost

five

days

then

they

sweat.

Shiúlakiank a

sha

ktái

húyuka

skoilakuápkuk;

hútoks

ktái

ḵá-i tatá

Gathering

they

stones

(they) heat (them)

to heap them up (after use);

those

stones

never

spukliú't’huīsh.

Spúklish

lúpĭa

húyuka;

ḵélpka a

át,

ílhiat

átui,

having been used

for sweating.

Sweat lodge

in front of

they heat

(them);

heated

(being)

when,

they bring

(them) inside

at

once,

ḵídshna ai

î

ámbu,

kliulála.

Spú'kli

a sha

túmĕni

"hours";

ḵélpkuk

9

pour

on them

water,

sprinkle.

Sweat

then

they

several

hours;

being quite

warmed up

géka

shualkóltchuk

péniak

ḵō'ḵs

pépe-udshak

éwagatat,

ḵóḵetat,

é-ush

they

leave

(and) to cool

themselves off

without

dress

only to go

bathing

in a spring,

river,

lake

wigáta.

Spukli-uápka

mā'ntch.

Shpótuok

i-akéwa

kápka,

skú'tawia

close by.

They will sweat

for long

hours.

To make themselves

strong

they bend

down

young

pine-trees

(they) tie

together

sha

wéwakag

knú'kstga.

Ndshiétchatka

knú'ks a

sha

shúshata.

12

they

small brushwood

with ropes.

Of (willow-)bark

the ropes

they

make.

Gátpampĕlank

shkoshkî'lχa

ktáktiag

hú'shkankok

ḵĕlekápkash,

ktá-i

On going home

they heap up into cairns

small stones

in remembrance

of the dead,

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 spú'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=lúlsh, pgísh=lúlsh; hishuákga ptísh=lúlatk, male orphan whose father has died. In the same manner, ḵĕlekátko 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 mā'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.

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 thought

and

there

went:

but

old woman

the

knew

and

awake

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-with,

he-said,

they say.

And,

How

to-thee-did-she,

he-said.

Uŋkaŋ,

Waḳin

waŋ

taŋka

hnaka e

waŋmdake

ć̣a

heoŋ

otpa

awape:

And,

Pack

a

large

she-laid-away

I-saw

and

therefore

to-go-for

I waited:

k̇a

waŋna

haŋ

tehaŋ

k̇ehan,

iśtiŋbe

seća e

en

mde

ć̣a

pa

timaheŋ

6

and

now

night

far

then,

she-asleep

probably

there

I went

and

head

house-in

yewaya,

uŋkaŋ

kiktahaŋ

waŋke

śta

hećamoŋ:

k̇a,

Śi,

de

tukten

I-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-come,

she-

said,

and

face-on

smote-

me,

and

thus

she-me-left

he-said

and

showed-

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-said

and,

Assemble,

he-said,

they say.

Now,

Water-mist

call,

ka,

Yaksa

taŋiŋ śni

kico wo,

Tahu

waśaka

kico wo,

k̇a,

Taisaŋpena

and

Bite off

not manifest

call,

Neck

strong

invite,

and,

His-knife-sharp

kico wo,

eya,

keyapi.

Uŋkaŋ

owasiŋ

wićakićo:

ḳa

waŋna

owasiŋ

en

12

call,

he-said,

they-say.

And

all

them-he-called:

and

now

all

there

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;

miniheić̣iyapo,

haŋyetu

hepiya

waćonića

wakiŋ

waŋ

teḣiŋda

ḳa

on

bestir-yourselves,

night

during

dried-meat

pack

a

she-forbid

and

for

teḣiya

ećakićoŋ

tuka,

ehaeś

untapi

kta

će,

eya,

keyapi.

15

hardly

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,

wihutipaspe

all-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

taŋiŋ śni yaŋ

yakse

nakaeś

wakaŋka

enings

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-

mouth-carried,

and

far

threw-it.

So

His-knife-

sharp

pack

the

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

iwaḣaŋić̣ida

wamanoŋ

waŋ

hduze,

24

So 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 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

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Table of Contents

The Project Gutenberg eBook of Illustration of the Method of Recording Indian Languages, by James Owen Dorsey et al.

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.

HOW THE RABBIT CAUGHT THE SUN IN A TRAP.

An Omaha Myth, obtained from F. LaFlèche by J. Owen Dorsey.

NOTES.

ABBREVIATIONS USED IN THIS MYTH.

TRANSLATION.

DETAILS OF A CONJURER'S PRACTICE.

In the Klamath Lake Dialect. Obtained from Minnie Froben, by A.S. Gatschet.

NOTES.

Kálak. THE RELAPSE.

In the Klamath Lake Dialect by Dave Hill. Obtained by A.S. Gatschet.

NOTES.

SWEAT-LODGES.

In the Klamath Lake Dialect by Minnie Froben. Obtained by A.S. Gatschet.

NOTES.

A DOG'S REVENGE.

A Dakota Fable, by Michel Renville. Obtained by Rev. S.R. Riggs.

NOTES.

TRANSLATION.

INDEX.

THE FULL PROJECT GUTENBERG LICENSE