Report

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U. H. A. .
DEPABTMENT OF THE INTERIOR
U. S. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION

J. W. POWELE IN CHARGE
CONTRIBUTIONS
TO
NORTH AMERICAN ETHNOLOGY
IX
WASHINGTON
GOVERNMENT FEINTING OFFICE
1893
MAY 111942
DUPLICATE
DEPARTMENT OF THE INTERIOR
U. S. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION
J. W. POWELL IN CHARGE
DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY

BY
STEPHEN RETURN RIGGS
.TA.M::ES JDORSEY
WASHINGTON
GOVERNMENT PRINTING OFFICE
1893
V;
CONTENTS.
Letter of transmittal.
Preface ..............
PART FIRST. GRAMMAR.
Chapter I. Phonology..................................................................... 3
The alphabet........................................................................... 3
Syllabication............................................................................ 5
Accents................................................................................ 5
Changes of letters...................................................................... 6
Substitution and elision ............................................................ 6
Contraction ..;......................................................._............. 10
Chapter II. Morphology................................................................... 11
Pronouns .............................................................................. li
Personal pronouns ................................................................. 11
Separate...........................................................;........... 11
Incorporated................................................................... 12
Compound pronouns................................................................ 17
Relative pronouns.................................................................. 17
Interrogative pronouns.............................................................. 17
Demonstrative pronouns............................................................ 17-
Articles............................................................................ 18
Verbs ...........;...................................................................... 19
Verbal roots...... .^.............~ .................................................. 19
Verbs formed by modal prefixes.................. 1................................... 19
Compound verbs ................................................................... 21
Conj ugation........................................................................ 21
Form............................................................................... 21
Person... .......................................................................... 23
Number.............................. .............................................. 23
Mode ..............s............................................................... 23
Tense.........................,.........:.......................................... 25
Participles......................................................................... 25
Conjugation I...............................................:.................. 26
Conjugation II................................................................. 28
Conjugation III ................................................................ 32
Double verbs....................................................................... 35
Conjugations I and II ..............................'............................. 35
Conjugations I and III ................................................... ...... 35
Irregular and defective verbs ........................................................ 35
Paradigm: root KSA, to break off, separate ........ ................................ 38
Nouns.................................................................................. 40
Forms ot'nouus...............-................................................'..... 40
Diminutives....... .................................................................. 41
vi CONTENTS.
Page-
Chapter II. Morphology Continued.
Nouns Continued.
Gender................'.............................................................. 42
Number............................................................................ 42
Case ............................................................................... 43
Possession ......................................................................... 43
Proper and family names ........................................................... 44
Adjectives ...............-.......-.........:........................................... 45
Number............................................................................. 46
Comparison........................................................................ 46
Numeral adjectives................................................................. 47
Cardinals ...................................................................... 47
Ordinals ....................................................................... 50
Adverbs............'.................................................................... 50
Prepositions............................................................................ 52
Separate prepositions...................:............................................ 52
Incorporated prepositions ....................................................... .... 52
Conjunctions........................................................................... 53
Interjections........................................................................... 54
Chapter III. Syntax....................................................................... 55
Pronouns .............................................................................. 55
Personal pronouns.................................................................. 55
Incorporated pronouns ................................................... ...... 55
Separate pronouns ............................................................. 57
Agreement of pronouns......................................................... 58
Omission of pronouns........................................................... 59
Repetition of pronouns ......................................................... 59
Demonstrative pronouns ........................................................... 59
Relative pronouns ................................................................. 60
Articles........................ .................................................... 60
Definite article................................................................. 60
Indefinite article ............................................................... 62
Verbs.......................................................................:.......... 62
Position ........................................................................... 62
Number............................................................................ 62
Government....................................................".................... 63
Possessive form .................................................................... 64
Modes ................................ ..^.......................................... 64
Imperative..................................................................... 64
Infinitive ...................................................................... 65
Subjunctive..............................................._..................... 65
Optative, potential, etc .....................................................:.. 66
Tenses ............................................................................. .66
Aorist.......................................................................... 66
Future......................................................................... 67
Auxiliary verbs .................................................................... 68
Verbs of repetition ................................................................. 69
Reduplicated verbs ............................................................ 69
Verbs with the suffixes "s'a" and "ka" ........................................ 69
Substantive verbs .................................................................. 70
Participles......................................................................... 70
Active ......................................................................... 70
Passive ........................................................................ 71
Nouns.............................. ........................ ........................... 71
Position...................... ......................................... ............ 71
Number............... ...................... ........................ .............. 72
CONTENTS. VII
Page.
Chapter III. Syntax Continued.
Adjectives ............................................................................. 72
Position............................................................................ 72
Number-............................................................................ 72
Numeral adjectives........:.......................................................... 73
Pronominal adjectives.............................................................. 73
Repetition and omission of adjectives............................................... 74
Adverbs ...................... .......;................................................. 74
Position.............. .................................. ........................... 74
Reduplication...................................................................... 75
Use of certain adverbs............ .......................... ....................... 75
Negative ...................... ........................ ............................ 76
Interrogative adverbs .............................................................. 77
Adverbial incorporated particles.................................................... .77
Prepositions...................................................i.. I...;................. 77
Conjunctions......................................................A................: ... 78
Interjections........................................................................... 79
PART SECOND. TEXTS.
Wicanl'ipi Hinlipaya: The Fallen Star .............................................. ........ 83
Notes .................................................................................. 89
Translation ............................................................................ 90
Wotanice Hoksina Oliarj kin: Acts of the Blood-clots Boy ................................... 95
Notes .................................................................................. 101
Translation ............................................................................ 101
Legend of the Head of Gold.............. ................................................. 105
Notes .. ..............................................-.--...........-........"........ 107
Translation............................................................................ 108
Odowaq t-'igside: Bad Songs ................................................................. 110
Notes.................................................................................. 113
Translation ............................................................................ 113
Tasitjta-yukikipL... .......................................................................... 115
Notes v .........................................................'....................... 120
Translation............................................................................ 121
Chee-zhon, the thief......................................................................... 124
Translation .............................................................................. 127
The Younger Brother: or, The Unvisited Island ............................................ 130
Notes............................................................ ....................... ,138
Translation..................................................... ...................... 139
Wanmu'.ia Itagosa: or, Bead-Spitter......................................................... 144
.Notes .................................................................................. 147
. Translation ............................................................."............... 148
Parable of the Prodigal Son Luke xv, 11-32............................................... 150
The Lord's Prayer................................................'.......................... 151
The Fourth Commandment........... *. .................................................... 151
PART THIRD. ETHNOGRAPHY.
Chapter I. The Dakota.................................................................... 155
Tribes......................................................... ........................ 156
Mdewakagtoq war) ................................................................. 156
Waupekute........................................'...-.... ........................ 157
Walipetorjwai] ......................................................... I........... 157
Sisitoqwarj ........................................................................ 158
Ihanktorj waq ...................................................................... 160
Ihaqktoqwaijna.................................................................... 160
Titoi) waq.......................................................................... 161
Assiniboin .............................................. ....'.. ..................... 164
vm CONTENTS.
fage.
Chapter I. The Dakota Continued.
Priority................................................................................ 164
Method of counting...................... r ............... j.............................. 164
Method of reckoning time.... .......................................................... 165
Are the Indians diminishing?........................................................... 166
Chapter II. Migrations of the Dakota...................................................... 168
Argument from History .............:.................................._............... 168
Experiences of Nicolet, Le Jeune, Eaymbault, Menard, Allouez, Du Luth, La Salle,
Hennepin, Perrot, Le Sueur, Carver, and Pike ................................ 168
Tradition of Fort Bertbold Indians, recorded by Dr. W. Matthews ...............;.. 181
Lewis and Clarke.................................................................. 182
Argument from Names of nations, tribes, etc............................................ 182
* Dakota...................................... ...................................... 183
Spirit Lake villages....................................I....................... 183
Santee...................... .................................................... 184
Sisseton .... ....«..........................................................:... 184
Yankton....................................................................... 185
Yauktonai ............................................ ........................ 185
Teton.......................................................................... 186
Assiniboiu............................................--.'...................... 188
Winnebago ........................................................................ 189
Omaha and Ponka.................................................................. 190
Iowa and Oto...................................................................... 191
Mandan and Hidatsa............................................................... 191
Absaroka or Crow.................................................................. 192
Osage, Kansa, KAvapa, and Missouri................................................ 193
Arikara or Eickaree................................................................ 193
Shayenne or Cheyenne.....................................'.....-................... 193
Chapter III. The Dakota Gena and Phratry................................................ 195
The Gens..................................:.................:.......................... 195
The Phratry ........................................................................... 195
The Tiyotipi ........................................................'............... 195
Fellowhood......................................................................... 196
Standing Buffalo...................... 1..,.............................................. 196
Tiyotipi, translated from M. Eenville's Dakota version................................. 200
Chapter IV. Unwritten Dakota Laws...................................................... 203
The Famil y............................................................................ 203
The Household......................................................................... 204
Courtship and Marriage............ .... ................ ...... ................ .......... 205
The Baby .................... ..................................... .................... 207
Child Life.............................................................................. . 208
Training of the Boy.......... ...................................................... 209
Training of the Girl................................................................ 210
When Death comes.................................................................... 210
The Spirit-world....................................................................... 212
Chapter V. The Superhuman .............................................................. 214
Ehna-mani............................................................................. 215
Chapter VI. Armor and Eagle's leathers................................................... 219
Simon Anawarjg-mani.................................................................. 219
Chapter VII. Dakota Dances .............................................................. 224
; Singing to............................................................................. 224
Begging dance......................................................................... 224
No-flight dance......................................................................... 225
Circle dance ........................................................................... 225
Scalp dance............................................................................ 226
Mystery dance .......................................................................... 227
Sun dance.............................................................................. 229
LETTER OF TRANSMITTAL.
SMITHSONIAN INSTITUTION, BUREAU OF ETHNOLOGY,

Washington, D. C., April 25, 1893.
SIR: I have the honor to transmit to you the copy for " Contributions
to North American Ethnology, Vol. IX, Dakota Grammar, Texts, and
Ethnography," by the late Stephen Return Riggs, having edited it according
to your instructions.
I am, with respect, your obedient servant,
JAMES OWEN DORSEY,
Ethnologist.
To HON. J. W. POWELL,
Director, Bureau of Ethnology
PREFACE.
By the Editor, JAMES OWEN DORSET.
In consequence of the death of the author in 1883, the copy furnished

by him for the present volume was left in such a shape that some editing
was necessary before it could be sent to the printer.
By order of the Director of the Bureau of Ethnology, the editorship
of the manuscript was committed to me. I was requested also to prepare
the table of contents and index, and to see that the arrangement of the
chapters, headings, etc., conformed to the general plan of the publications
issued by this Bureau.
That such disposition of the manuscript was in harmony with the
wishes of the author will appear after a perusal of the following extract
from a letter, dated April 20, 1881, sent by Dr. S. R. Riggs to Mr. J. C.
Pilling, then chief clerk of the Bureau. After speaking of an article that
he was preparing, to be entitled " Unwritten Laws," Dr. Riggs continues
thus: "This letter, I think, will partly cover Ethnology. But I do riot
profess to be skilled in Ethnology as a science, and shall be glad of any
suggestions from Maj. Powell and yourself."
In the manuscript as received from the author were sundry quotations
from my letters to him. But as several years had elapsed since these were
written and as I had been enabled to revise the quoted statements, bringing
the information down to date, it was but proper that such revisions should
appear as footnotes, each followed by my initials.
During the process of editing the manuscript it was ascertained that, as
there had been additional investigations among the Dakota and other tribes
of the Siouan stock since the death of the author, several questions treated
by him deserved further elucidation. When one considers the many years
in which the venerable author was associated with the work among the
Dakota Indians (1837-1883) it would seem to many persons very pre-
XI
XII DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
sumptuous for one whose life among the Indians began as late as 1871 to
question his conclusions, unless abundant facts could be shown to confirm
the assertions of the critic.
The author's life among the Indians was spent chiefly with a single
division of the Dakota, known as the Santee or Mdewakantonwan. A few
of the Teton words in his dictionary were furnished by one of his sons,
Rev. T. L. Riggs, but most of them were obtained from Rev. W. J. Cleve-
land. The author, moreover, knew very little about the languages of those
cognate tribes that are not Dakota, such as the Ponka, Omaha, Kansa,
Winnebago, etc., while I have lived among many of these tribes and have
devoted considerable time to the comparison of most of the Siouan languages,
having engaged in original investigation from time to time, as late as
February, 1893, when I visited the Biloxi Indians in Louisiana.
In order, therefore, to furnish the readers of this volume with the "latest
information, and to give more fully than was possible in those footnotes for
which I am responsible my reasons for hesitating to accept some of the
author's conclusions, as well as evidence confirmatory of some of the author's
statements this preface has been written.
In my notation of Dakota words, both in this preface and in the foot-
notes, the author's alphabet has been used, except where additional charac-
ters were needed; and such characters are described in the following section
of this preface. But in recording the corresponding words in the cognate
languages the alphabet used is that of the Bureau of Ethnology.
All footnotes followed by " S. R. R." were contributed by the author.
Those furnished by his son, Rev. Alfred L. Riggs, are signed "A. L. R."
"T. L. R." stands for Rev. T. L. Riggs, and " J. P. W." for Rev. J. P.
Williatnson. " J. 0. D." marks those footnotes for which I am responsible.
LIST OF SOUNDS PECULIAR TO INDIAN WORDS IN THE PREFACE.
The alphabet given by the author on pages 3 and 4 has no characters

representing certain sounds heard in the Teton dialect of the Dakota and
in some of the cognate languages. Besides these, there are other sounds,
unknown in Teton and the other dialects of the Dakota, but common to
the other languages of the Siouan family. These peculiar sounds and some
additional ones which are described are given in the characters adopted by
the Bureau of Ethnology. The authority for the Hidatsa words is Dr.
Washington Matthews, U. S. Army.1 The Tutelo words were recorded
'U. S. Geol. and Geogr. Surv., Haydeu, Miscall. Publ. No. 7, 1877: Ethnog. and Pliilol. of the
Hidatsa Indians.
PREFACE. XIII
chiefly by Dr. Horatio Hale, though a few were acquired since 1882 by
Mr. J. N. B. Hewitt and myself. The Mandan words are taken from the
vocabularies, of Dr. F. V. Hayden, Dr. W. J. Hoffman, and Prince
Maximilian, of Wied.
a as a in what or as o in not.
c sh, given, as s by the author and Matthews.
o a medial sound, between sh (s) and zh (z).
9 as th in thin, the surd of </,.
dj£ ad sound followed by a dh sound which is scarcely audible.
This combination is peculiar to the Biloxi, Hidatsa, and Kwapa
languages. Given as d by Matthews.
£ dh, or as th in the, the sonant of 9.
e a short e as in get.
i[ a sound heard at the end of certain syllables, but slightly
audible, nearer h than kh. Given by Matthews as an apos-
trophe after the modified vowel.
1 as in it.
j zh, or as z in azure. Given as z by the author and as z by
Matthews.
i[ a medial k, between g and k, heard in Teton, (pegiha, etc.
k' an exploded k. Given as k by the author.
n a vanishing n, scarcely audible, as the French n' in bon, vin,
etc., occurring after certain vowels. Given as rj by the
author.
n as ng in sing, singer, but not as ng in finger; heard some-
times before a k-mute, at others just before a vowel, as in
jLoiwere (i-9un-e, i-yun-e, wan-e, etc.). Given as rj by the
author.
q kh or as ch in German ach. Given as h by the author and
Matthews.
; a medial sound, between d. and t.
u as oo mfoot.
\i as u in but, given by Matthews as "a" with a dot subscript.
tc as ch in church. Given as c by the author.
t9 at sound followed by a 9 (th) sound, as th in thin, but scarcely
audible. It is the surd of d$, and is peculiar to the Biloxi,
Hidatsa, and Kwapal anguages. Given as t by Matthews.
ao a m'edial sound, between dj (j as in judge) and tc.
^s a medial sound, between dz and "is.
XIV DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
SEPARATE PRONOUNS.
On page 11 it is said that the separate personal pronouns " appear to
be capable of analysis, thus: To the incorporated forms mi, ni, and i, is
added the substantive verb, e, the y coming in for euphony. So that miye
is equivalent to I am, niye to thou art, and iye to he is" On page 12 the
author informs us that " mis, nis, and is would seem to have been formed
from miye, niye, iye; as, miye es contracted into mis; niye es contracted
into iris, etc." On the same page we find the emphatic forms of the
pronouns, mis miye, I myself; nis niye, thou thyself; is iye, he himself, etc.
Now, if the author has made correct analyses, miye mi-f-y+e;
niye z= ni-f-y+e; iye = i-f-y+e; mis zz mi-f-y+e+es; nis ni+y-j-e+es;
is =r i+y+e+es"; mis miye r= mi-j-y+e+e^ mi-f-y-f-e. He tells us, too, that
the forms mis, nis, and is were originally subjective, while miye, niye, and
iye were originally objective.
On examining a myth in the Bushotter (Teton) collection, the following
sentences were extracted, as they show how the Teton Indians use the separ-
able pronouns. When the Giant Anung-ite or Two Faces discovers the pres-
ence of his adversary, Haêla, he exclaims, Nis eya kakisciya yacirj na el
You too I make you suffer you wish and to
mayau he: Are you coming to me because you wish me to make you
me yon are ?
coming
suffer, too? (Here nis is subjective or nominative.) HaTfela replies,
Hiya, niyes plia 5[iq hmunyela kaksa iyeciyiij kta ca Si cihi: No, I
No, you indeed head the with a whizzing cutting it I make yours will when to I come
(and no one . sound off go suddenly to you
else)
come to you in order to" cut off your head (making) a whizzing sound
(with my sword) as I send it (your head) surldenly (or forcibly) to the
ground. Here niyes, which is objective in this sentence, marks a contrast:
it is you only, not I, who must suffer. After killing the giant, Haêla
takes the rescued infant to the lodge of his parents, who are afraid to lot
him enter, as they think that he is the giant. So Ha5[ela says, Inn, he
O mother, tli.it
miye ca wahi ye lo: 0 mother, this is I who have come, not he (the
1 as I have indeed
come
giant). Here miye is subjective. When Haêla is taken to the lodge of
the chief who has two daughters, the elder daughter says to the younger,
I to, miyes le bluha kte: Well, I (not you) will have this one (for my
Well, I (not you) this I have will
husband). But the younger sister laughs as she retorts, He yacir) sni ca
That yon wanted not as
miyes hingna wayin kte cins: As you did not want him (when you
I (not you) a husband- I have him will .(female
for speaking)
PEEFACE. XV
could have had him.) Subsequently, when the elder sister had turned
Haêla into a dog, ins eya iha na heya, Nis ehan iiicakizir) kte, eya: She,
she too laughed and said as You yourself , you suffer shall sai'd what
follows precedes
too, laughed and said, " You yourself shall suffer (now)."
INSEPARABLE PRONOUNS.
On page 13 the author remarks, " These forms md and d may have
been shortened from rniye and niye, the n of niye being exchanged for d."
In addition to the objections given in the foot note on p. 13, the editor
offers the following table:
Siouan Verbs having make their 2d and their 1st Personal pronouns.
languages. their 3d.siug.iii sing, in .sing, in
Dakota ya- - da- (la-) mda-(bda-,'bla-) 1st, miye

yu- dti-(lu-) iDd"u-(bdu-, blu-) 2d, niye
<£egiha $a- ua-(ona-) b ( a- 1st, wie, etc.
<i-i- ni-(oni-) b i- 2d, <f,\, Oie, etc.
Kansa ya- hna- bla- 1st, mi
yii- huii- blii- 2<1, yi
Osage $a- cta-, ctsa- dâ- l.sb, wie
tfii- ctii-, ctsii- d(j-ii- 2d, <jie
Kwapa d#a-- ta- ptâ- 1st, wie
dd- ti- ptci- 2d, d<fi, d(f.ie
j,oi were ra- ora- hata- 1st, mire
ru- oru- hatu- 2d, dire
Winnebago ra- cara- â- 1st, ue
ru- curu- !Û: 2d, ne
Hidatsa da-(d'-a-) da-(dâ-) ma- 1st, ma, mi
du-(d<:u-) da-(dû-) mu- 2d, da (dâ), di (dî)
Biloxi da- ida- nda- 1st, ni[indi (nom.)
ri>lint-kan (obj.)
du- idu- ndu- 2d, ayindi (nom.)
ayint-ka" (obj.)
N. B. The Hidatsa and Biloxi modal prefixes da- and du- are not
exact equivalents of the Dakota ya- and yu-, the (pegiha 0a- and $i-; etc.
The following appears on page 15: "Perhaps the origin of the 't' in
'tku' may be found in the t ta' of the 3d person used to denote property/'
How can this apply to deksi-tku, his or her mother's brother, even if it
could be said of tanksi-tku, his younger sister, and cinhin-tku, his or her
son? While a son or a sister might be transferred to another person's
keeping, a mother's brother could not be so transferred. Such an uncle had
greater power over his sister's children than the father had, among the
Omaha and cognate, tribes, and presumably among the Dakota. Among
the Omaha even an adoptive uncle was conceded this power, as when
Susette La Fleche (now Mrs. T. H. Tibbies) was invited by her father's
brother (a Ponka chief) to remove from the Omaha Reservation in Nebraska
XVI DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
to the Ponka Reservation in the Indian Territory, for the purpose of accepting
a position as teacher in the agency school. The real father, Joseph La
Fleche, consented, but Two Crows, an adoptive mother's brother, and no
real kinsman, objected, and for that reason Susette did not go. It appears,
then, that the t t 1 in 'deksi-tku' does not imply "transferable possession."
CONTINUATIVES.
On page 45 the author translates two proper names thus: Inyarjg-mani,

One-who-walks-running, and Anawarjg-mani, One-who-walks-as-he-gallops-
011. As mani is used here as a continuative, it would be better to render
the two names, One-who-continues-running, and One-who-continues-gal-
loping-on. In all of the Siouan languages which have been studied by
the editor we find these continuatives. They are generally the classifiers,
words denoting attitude, the primary ones being those denoting standing,
sitting-, or reclining'. In the course of time the reclining- is differentiated
O' O O
from the moving; but at first there is no such differentiation.

The author agreed with the editor in thinking that some of these
Dakota continuative signs, harj, warjka, and yanka, were originally used as
classifiers; and a comparison of the Teton texts with those contained in
the present volume shows that these words are still used to convey the idea
of action that is (1) continuous or incomplete and (2) performed while the
subject is in a certain attitude. Thus har) means to stand, stand upright or
on end, but when used after another verb it means the standing object. The
other verbs used as classifiers and continuatives are warjka (Teton, yurjka),
to recline, yanka (Teton, yarjâ), to sit, hence to be. Yanka occurs as a
classifier on pp. 83, 85, 86, 87, 88, 89, etc. That it conveys the idea of
sitting is shown by the context on p. 89, where the Star born sat (iyotarjke)
on the ridge of the lodge and was fanning himself (ihdadu yanka). Waijka,
to recline: on p. 83, the twin .flowers abounded (lay all along) in the star
country. On the next page, the infant Star born was kicking out repeatedly
(nagarjgata warjka, he lay there kicking). On page 110 we read, Urjktomi
war) kaken ya warjka, An Unktomi was going (literally, going he reclined).
CARDINAL BIRTH-NAMES.
The Dakota names which belong to children, in the order of their

birth, up to fifth child, are given on page 45. Thus the first child, if a boy,
is called Caske; if a girl, Winona. The second, if a boy, is called Heparj,
PEEFACE. XVII
and if a girl, Hapan, and so on. While this class of birth-names is found
among the Ponka, Omaha, Osage, Kansa, Kwapa, the jôiwere tribes, and
the Winnebago, all these tribes observe a different rule, i. e., the first son is
always called Ing/3an, or some equivalent thereto, even though he may not
be the first child, one or more daughters preceding him in the order of
birth; and in like manner the first daughter is always called Winan or by
some one of its equivalents, although she may have several brothers older
than herself. On the other hand, if there should be in a Dakota household
first a daughter, next a son, the elder or first born would be Winona and
the next Haparj (there being no Caske), while if the first born was a boy
and the next a girl the boy would be Caske and his sister Hapar) (there
being no Winona).
KINSHIP TEEMS. 1
The following are the principal kinship terms in most of the Siouan
languages, all of which, except those in the Dakota, Hidatsa, Mandan, and
Tutelo, having been recorded by me. Most of the terms may be used by
females as well as males; but when the use of a term is restricted to
persons of one sex a note to that effect will be found in the proper place.
In the Biloxi column, the algebraic sign (±) denotes that the ending
following it may be used or omitted at the will of the speaker.
" ' See pp. 45, 203, 204, 207,
7105 VOL is II
XVIII DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
English. Dakota. . (Cegiha. Kwapa. Kansa. Osage.
Father atkuku (<âte) ' ifcidi edâte iyadje : iâ^se
Mother hurjku «huij) iha" eha", ehu" ihu"
Mother's brother- deksitku «deksi) < inegi eteê idjegi
Father's sister tuijwicu«tuij\virj). iînii etimi itcimi i iqtsimi
Grandfather tiujkansitku,
tunkaijsidatj, etc.
«tur)kaij) I iîga" etiâ" itcigu
Grandmother kurjku (-^kiiij) ij[a"
Elder brother (his) j ciijcu <ciijye) iji'^-e

Elder brother (her) timdoku «tiintlo) \ iînu etitu itcidu
i iqtsiû
Elder sister (his) taijkeku«taijke) iâuge * etfui3[e itange itange,
Elder sister (her) [ cuijku, ciinwcku ijuwe iou"we
Younger brother ' suijkaku(<^sur)ka) i isanga ' esfinâ isflnga, his

I i [fern, voc., I isfi"yan, her
Younger sister (his) tayksitku (<^taijksi)l itange itange iteeoinâ

Younger sister (her) tarjkaku«tarjka) ! iijauge
Son cii}.hiijtkn(<^cii}ks'i) ijifige ejinê ijiuge
Daughter cunksitku, ijaflge ijunge

cunwintku
itucpa, j itcucpa,
Grandchild takozakpaku iirucpa etucpa ! itcucpa i iqtsucpa
PEEFACE. XIX
jpiwere. Wiunebago. Mandan. Hidatsa. Tutelo. Biloxi.
atce, ^ da^ (Hewitt; ;

a"tce hia-vpi'-ri adi-yan «adi)
tcatcic ) eati;tat,yat(Hale)
fehe", his; ehin , her
\ (Hewitt)
ihu" hiunni-na unni, unni-yau
} ina; hena; henu"
[ (Hale)
tuka"ni noqti, his
^ enek (Hewitt) ; mother's elder
itceka hitek, (itcadf n) ) eiuek (Hale) brother ; tuka"ni
hiteqara
aka, younger do.
itumi hitcun\vi"-ra k o - 1 om i - icaini, icawi tonni, to n niya n ,
nikoc, the tomin elder sister; tonni
aunt (Wied) aka, etc., younger
do.
ituka hitcoke-ra adûtcaka eô^6n (Hewitt) ka"qo

iku hikoroke, iku higun (Hale) 3[Un J[un,
hikorok6-ra ego"q (Hewitt) 5[fi"3[0«>yan
Voc., kiinnik;t
iyina hini-ra iaka ewahyek (Hewitt) iui, ini-yan
hitcito-r3. Itcametsa tando noqti
hinufiktcapa-
iyuna ptafikoc itcamia t a h a n k, sister talik-qohi-ya"
ra, his sister.
(Hale) ;
etahenk (Hewitt)
iyuna hinu-r;1,hinu n - id('ii enon q (Hewitt) inon ni
ra
iciifie hisimk-rft itsuka su"tka (Hale) soatkaka, s o n t k a-
kayan, his
eso'^k (Hewitt) tando akaya", her
italic taukaka (^ya")
waitcke-ra ptafika itijakica
tallska ( -| yan )
hitcauka-ra icoaku
iyine (Iowa) ; hinlk ko-nike id<îci eteka yins[iya»
ioine (Oto)
iyfuie hinuk, hi- iko-nuhauke ika eteka (prob. his or yuuîya"
mi3[a-ra, her child')
hinuu5{a-ra
i t a 3[ w a , h itcu n ck e- itcamapica yin5[adodi, sou's
grandson; uiu3[e-ra his son; yuuqadodi,
itai[wami, grandson son's daughter;
grand- yftfi'3[ayin i,
daughter. daughter's son;
» y Q. 11 ^r £b y n 11 5f i j
daughter's daugh-
ter.
XX DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
English. Dakota. (,; egiha. Kwapa. Kausa. Osage.
Brother-in-law (his) tahaqku «tahaq) iâha" et.iha" itaha11 itaha"

Brother-in-law (her) sicecu, ici'e ecik'e icik'e icik'e
«s"i6e)
Sister-in-law (his) haijkaku (hanka) ihaiiga ehanâ ihunga ihanjja
Sister-in-law (her) icepaijku «.icepat)) icisja" ecika" iciâ" icika"
Sister's son (his) tonskaku(<^tonska) i,a"cka etu"cka itcucka iqtsucka
Brother's son (her) toskaku iaucka itcuckaya" iqtsucka"

(toska)
Sister's daughter (his) tugzaqku eîju" itciju itsiou",
«tui]zaij) iqtsiou"
Brother's daughter tozaijku (<^tozag) iûjange etujanê itcujange iqtsuoanqe

(her)
Son-in-law takosku (takes') iânde etunt6 itiindje iqtiSn^se
Daughter-in-law takosku «takos) iîni etini itcini iqtsini
Husband (her) hihna-ku (<^hihna) eg(|;ange sktcaê,
Husband (my) inihihiia. wieg<j;ange â. 3"6

Wife (his) tawicu «tawirj) igaqâ" igaqlan
Wife (my) mitawiq wigaqiâ"

PREFACE. XXI
jôiwere. Winnebago. Mandau. Hidatsa. Tutelo. Biloxi.
itaha" hitcan -ra id<£aqtci etah6n6» (Hewitt) taha"uiya"

icike hicik'e-ra icikici yinâ yijî
ibana hiwanke-rS. uaka, h i s tcka"niya"

brother's
wife i t c a-
da(r; amia, i-
tcarawia,
his w if e's
sister, his
wife.
icika"
hitcu n cke-rS, tuksiki (Jrya"),

hitcan cke-r& elder sister's son ;
. tftk8ikiaka(iya"),
younger sister's
etoskaii (Hewitt) sou.
etosink (Hewitt) t u s ft n j[ i ( rtya"),

elder sister's
daughter; tusuii-
kiaka (±ya"),
younger sister's
daughter.
bitcnjank-ra Name forgotten x by
Indians.
waq.ohotci-ra toudi-ya"
hinuk- tcek- eohenk (Hewitt) tohonni-ya"
hani-ra/'tbe
one whom I
have for a
new daugh-
ter."
hikana-ua ikid«a eta-mauki yinî-yan
hikaua-hara nyinâî-ya"
itami hitcawin-na ua eta-raihe", yiuj[oll ni-ya"
"his woman"
(Hale)
("his spouse,"
Hewitt)
hltcawin-hara, witainihenen ,
"my spouse"
(Hewitt)
XXII 33AKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
The "hna" in the Dakota term should not be compared with the
Dakota verb, ohnaka, to place in, but with the (fegiha verb, gân, to take a
wife (see "gân" in egânge, a husband, her husband}, which answers to the
Kansa lange, the Osage J^B&^Q, and the j/mvere ^rafie, all of which are
related to the verb, to take hold of, seize, apparently pointing to a time when
marriage by capture was the rule. (See the Dakota verb yuza.) The
original meaning of "my husband" therefore may have been my capturer or
seizer. Ohnaka, when applicable to a person, refers to a sitting one, other-
wise it is applicable to what is curvilinear, a part of a whole, a garment,
book, etc. This is not brought out by the author, though attitude is
expressed or implied in nearly all the verbs of placing or putting in the
various Siouan languages. The Tutelo Avord for her husband, etamanki,
does not mean, " her man." Manki, a husband, differs materially from the
several words which are said to mean "man" in Tutelo. "To take a
husband," in Tutelo, is tamankunse (<Cmanki), and "to take a wife" is
tamihunse (from etamihenen, a wife, his wife). " To take a husband" in
Biloxi, is yifi5[adonni, very probably from yifi5[aî and onni, probably
meaning "to make or have for a husband or child's father." "To take a
wife" in Biloxi, is yifqoîi (yiniji and onni, to do, make), literally, "to
make a young one." The Biloxi term for "my wife," nyim[onniyan, may
have been derived from yifbji, little one, child, and onni an occasional form
of tinni or unniyan, a mother, the whole meaning, "my little one his or her
mother." In like manner, "my husband," nyirb[aîyan, may have been
derived from yinî, child, and aîyan or adiyan, his or her father, the com-
pound meaning, "my little one his or her father."
Among the Dakota names for kinship groups (see page 45), there are
several which admit of being arranged in pairs, and such an arrangement
furnishes hints as to the derivation of at least one name in each pair, in
connection with present and probably obsolete forms of marriage laws. In
each pair of names, the second invariably ends in ksi or si, the exact
meaning of which has not been ascertained, though it may be found to
imply a prohibition. Thus, cirjcu, his elder brother, cinye, an elder brother
(of a male); but cirj-ksi, crsoii (who can not marry the widow of the
speaker, though one whom that speaker calls cinye can marry her.) .A
woman's elder sister is cun, cunwe, or cunwi, her elder sister being cunku
or cunweku; but a daughter is cun-ksi (she can not marry her mother's
husband, though the mother's elder sister can do so). A man's elder sister
is tarjke, a woman's younger sister, tarjka; but a man's younger sister is
tan-ksi; it is not certain whether there is any restriction as to marriage
PREFACE. xxiit
contained in this last kinship name. A father is ate, and a mother's brother
is de-ksi (in Teton, le-ksi); we find in the cognate languages (excepting
(pegiha and Winnebago) some connection between the two names, thus in
Kwapa, the syllable te is common to ed^-ate and eteê; in Kansa, dje
is common to iyadje and idjegi; in Osage, ^se is common to i^se and
iuj;se:5[i; in jôiwere, tee is common to antce and itceka. At present, my
mother's brother can not marry my father's widow (who is apt to be his
own sister). A man's brother-in-law (including his sister's husband) is
tahag, and a man's male cousin is tahai)-si (who can not marry that sister).
A woman's brother-in-law or potential husband is sice, but her male cousin,
who can never become her husband, is ice-si or sice-si. A man's sister-in-
law (including his potential wife), is harjka; but a man's female cousin
(whom he can not marry) is hai)ka-si. A woman's sister-in-law (including
her husband's sister and her brother's wife) is iceparj, but a woman's female
cousin (who can become neither the husband's sister nor the brother's wife)
is i<5eparj-si. The editor proposes to group together in like manner the
corresponding terms in the cognate languages, such as ijin{£e, his elder
brother, and ijinge, his or her son; ijanê, her elder sister, and ijaiige, his or
her daughter; but that must be deferred to some future time.
CARDINAL NUMERALS.
On pages 48 and 49 the author undertakes to analyze the Dakota

names for the cardinal numerals. He does this without comparing the
Dakota names with those in the cognate languages. A knowledge of the
latter will enable the student to correct some of the statements of the
author, and for that reason these names are now given.
ONE.
Dakota, wanca, warjzi or warjzidar) (waqzina, warjzila). Said by the
author to be derived from wai), an interjection calling attention perhaps, at
the same time holding up a finger. N.-B. This is only a supposition;
(pegiha, win, winaqtci (just one).
Kansa, min, minqtci.
Osage, win, wiDqtsi.
Kwapa, minqti.
jjOiwere, iyan, iyanke.
Winnebago, hijan, hijankida.
Mandan, maqana.
XXIV DAKOTA GEAMMAE, TEXTS, AND ETHNOGRAPHY.
Hidatsa, duetsa (dûetsa) luetsa,

Tutelo, nonsa, also nos, nosai, noBsai, etc.
Biloxi, sonsa. I have not yet found in these cognate languages any
interjection resembling the Dakota warj in use, from which the respective
forms of the numeral could be derived.
TWO.
Dakota, nonpa, "from en aonpa, to bend down on, or place on, as the
second finger is laid over tlie small one; or perhaps of nape orjpa, nape
being used for finger as well as hand. N. B. The second finger laid down
(that next to the little finger of the left hand) is not laid over, but beside
the small one.
(fegiha, nauba, in composition 0anba, as in the proper name ^jaxe
0anba, Two Crows. See seven, a derivative. To place a horizontal object
on something would be, a'a"he, which could not have been the source of
nanba,
Kansa, nunba.
Osage, 0unda.
Kwapa, nanpa, to place a horizontal object on something, ak'unhe.
jîwere, no we.
Winnebago, nonp, nonpa, nonpi, nunp. The root in the Winnebago
verb to place a horizontal object is, t'unp.
Mandan, nunpa.
Hidatsa, dopa (dôpa, nopa).
Tutelo, nonp, nonbai, etc.
Biloxi, nonpa, nanpa; to place a horizontal object on something, inpi.
THREE.
Dakota, yarnni: "from mui (root), tiirning over or laying up."
(fegiha, 0ab0in : compare roots, b0in and bînâ, bebîn, tivisted; etc.
Kansa, yabli, yabli": root blin, turned.
Osage, £actyin or naîd".
Kwapa, d$abni.
jôiwere, taiiyi.
Winnebago, tani.
Mandan, namni.
Hidatsa, dami (dâmi) or nawi.
Tutelo, nan, nani, lat, etc.
PREFACE. XXV
Biloxi, dani: many roots in which na, ne and ne are syllables convey
the ideas of bending, turning, or shaking.
FOUR.
Dakota, topa,-"from opa, to follow; (perhaps ti, a house, and opa,
follow with) as we say, 'in the same box' with the rest. The three have
banded together and made a Hi' or Hidan,' as we should say a family, and
the fourth joins them." N. B. Is not this rather fanciful?
(£egiha, duba; to follow is uûhe; to join a party, ed uihe (in full, 6di
uihe).
Kansa, duba or ûba; to follow, uyupye.
Osage, ;uda; to follow, uûpce.
Kwapa, :urwa.
jLoiwere, towe; to follow a road or stream, owe; to join or follow a
party, oyuê.
Winnebago, tcop tcopa-ra, tcopi; to follow, howe.
Mandan, tope.
Hidatsa, topa (tcopa).
Tutelo, tob, top.
Biloxi, topa.
FIVE.
Dakota, zaptan, "from za (root), holding (or perhaps whole, as in zani)

and ptanyan or ptaya, together. In this case the thumb is bent down over
the fingers of the hand, and holds them together."
(jtegiha, Kansa, and Osage, satan.
Kwapa, sata".
jjOiwere, catan.
Winnebago, sate, satcan.
Mandan, kequni
Hidatsa, kihu (=kiqu).
Tutelo, gisan, kise, kisan.
Biloxi, ksan, ksani.
To hold is u0an in (f egiha, uyinge in Kansa, uîiiê in Osage, unane in
, ad0aqeqe and ukcie in Hidatsa, and dusi in Biloxi.
xxvi DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
six.
Dakota, sakpe "from sake, nail, and kpa or kpe (root), lasting as some
kinds of food which go a good ways, or filled, as a plump grain. This is
the second thumb, and the reference may be to the other hand being com-
pleted. Perhaps from the idea of bending down as in nakpa, the ear." No
satisfactory analysis of this numeral can be given in the cognate languages,
and that given by the author needs further examination.
(fegiha, cade'.
Kansa, cape.
Osage, cape.
Kwapa, cap8'.
j/nwere, ca^we.
Winnebago, akewe.
Man dan, kima.
Hidatsa, akama or akawa.
Tutelo, agasp, agas, akes, akaspe.
Biloxi, akuqpe.
SEVEN.
Dakota, sakowirj, " from sake, nail, and owirj, perhaps from owinga, to
bend down; but possibly from oin, to wear as jewelry, this being the fore-
finger of the second hand; that is the ring finger." Do the Dakota Indians
wear rings on their index fingers'?
. (fegiha, de£anba, -de appearing in cadS, six, and ânba being two; as
if seven were or, the second of the new series, beginning with six. Kansa,
peyunba. Osage, pe0unda or pe(0)anda. Kwapa, penanda. jjOiwere,
cahma. Winnebago, caôwe. Maiidan, kupa. Hidatsa, sapua (capua).
Tutelo, sagum, sagom. Biloxi, nanpahudi, from variants of nonpa, two, and
udi, stock, or atmdi, bone, the "second stock"o or "second bone."
EIGHT.
Dakota, sahdogaij, "from sake, nail, probably, and hdogan, possessive

of yugan, to open (hdugarj is the true form, j. o. D. ); but perhaps it is
ogan or oge, cover, wear; the nail covers itself. Two fingers now cover
the thumb." How can the nail "cover itself?" (fegiha, deâb0in, as if
from -de and 0abîn, three or the third of the new series, beginning with six.
Kansa, kiya-mba, " again four," and peyabli (cape and yabli). Osage,
ûda, "again four." Kwapa, ped0abnin (cape and dâbnin). ôiwere,
PBEFACE.
krerapriD (incapable of analysis, tanyi being three). Winnebago, haru-

wanke or haûwanke (can not yet be analyzed). Mandan, tituki. Hidatsa,
dopapi (dôpapi), from dopa (dôpa), two and pi-, which appears to be the
root of pitika (pitQika), ten, the whole probably signifying ten less two.
Tutelo, palan, palan (pa and three). Biloxi, dan-hudi, the "third stock" or
"third bone."
NINE.
Dakota, napdinwanka, "from nape, hand, cistinna, small, and wanka,

lies hand small lies ; that is, the remainder of the hand is very small, or
perhaps, the hand now lies in a small compass. Or, from iiapcupe (marrow
bones of the hand), or "the finger lies in the napcoka, inside of the hand."
Query by the editor: May not the name refer to the little finger of the
right hand which alone remains straight?
(pegiha, Kansa and Kwapa, cafika.
Osage, ^(6ed0an tse în^re or 5[0edân tse win înê, "ten less one."
jjOiwere, canke.
Winnebago, hijaflkitcanckuni or hijankitcunqckuni, " one wanting," i. e.
to make ten.
Mandan, maqpi (from maqana, one, and piraq, ten), "tenless one." (?)
Hidatsa, duetsapi (dûetsa and pi-), "ten less one."
Tutelo, sa, sa?, ksank, ksanqk.
Biloxi, tckane.
TEN.
Dakota, wikcemna, "from wikce or ikce, common, and mnayan, gath-
ering, or from miia, to rip, that is, let loose. It would mean either that the
common or first gathering of the hands was completed, or, that being com-
pleted, the whole were loosed, and the ten thrown up, as is their custom;
the hands in the common position"
(£egiha, gêba or gêbâ" (in which gê kce of the Dakota, and
b<iaD mna of the Dakota).
Kansa, lebla or leblan.
Osage, 5$ed#an.
Kwapa, ktgebna or kt9eptcan.
ôiwere, krepran.
Winnebago, kerepana.
Mandan, piraq.
XXVIII DAKOTA GRAMMAR, TEXTS, AND ETHNOGBAPHY.
Hidatsa, pitika (pitîka).

Tutelo, butck, putck.
Biloxi, ohi, " completed, filled, out, to have gone through the series."
ELEVEN.
Dakota, ake wanzi, '' again one," or wikcemna sarjpa wanzidarj. " ten
more one."
(fegiha, ag$in-win, u one sitting-on (ten)."
Kansa, alin-minqtci, same meaning.
Osage, aîn-winqtsi, same meaning.
Kwapa, minqti-a5[nin, ."one sitting-on," or ktQeptc^-ta*1 minqti ai[nin,
"ten-when one sitting-on."
jôiwere, ai[rin-iyanke, " one sitting-on."
Winnebago, hijankida-cina, meaning not certain (hijankida, one).
Mandaii, aga-maqana (rnaqana, one).
Hidatsa, ahpi-duetsa (aqpi-d0uetsa), " portioned one."
Tutelo, agi-nonsaii.
Biloxi ohi sonsaqehe, u ten one-sitting-on."
TWELVE.
Dakota, ake nonpa, "again two," or wikcemna sarjpa nonpa, "ten
more two."
(fegiha, cade-nanba, "six times two."
Kansa, aliu-nunba, "two sitting-on."
Osage, a^0in-0iinc[a, same meaning.
Kwapa, nanpa-a3[m11, same meaning.
jôiwere, a3[rin-nowe, same meaning.
Winnebago, no"pa-cina (noupa, two).
Mandan, aga-nunpa (nunpa, two).
Hidatsa, ahpi-dopa (aqpi-dôpa), "portioned two."
Tutelo, agi-nonpaii; see nonbai, two.
Biloxi, ohi nonpaq6he, " ten two-sitting-on."
NINETEEN.
Dakota, mjma napcirjwaqka, " the other nine."

(pegiha, agîn-canka, " nine sitting-on."
Kansa, am a canka, "the other nine," or alin-canka, "nine sitting-on."
Osage, aî" êd0an tse 0ifl5[e, "sitting-on ten less (one)."
PREFACE. XXIX
Kwapa, canka-a:5uiiD, "nine sitting-on."

j,oiwere, a^rin-canke, same meaning.
Winnebago, hijankitcunqckuni-cina (see nine),
Mandan, aga-maqpi (see nine).
Hidatsa, ahpi-duetsapi (aqpi-dûetsapi), "portioned ten less one."
Tutelo, agi-ksankaii (see nine).
Biloxi, ohi tckanaqehe, "ten nine-sitting-on."
ONE HUNDRED.
Dakota, opawinge, "from pawinga, to bend down with the hand, the
prefixed o indicating perfectness or roundiiess; that is, the process has
been gone over as many times as there are fingers and thumbs."
(fegiha, gêba-hi-wi11, "one stock of tens."
Kansa, leblan hii tciisa (leblan, ten, hii, stock, tciisa, meaning unknown).
Osage, 2[$eC[£an hti oina, " ten stock small," or " small stock of tens."
Kwapa, kt9ept(jan hi, "stock of tens."
Winnebago, okihija".
Mandan, isuk maqana (maqana, one).
Hidatsa, pitikictia (phîkiqtcia), " great ten."
Tutelo, ukeni nosa, or okeni.
. Biloxi, tsipa. . .
ONE THOUSAND.
Dakota, kektopawinge, or koktopawinge "from opawinge and ake or

kokta, again or also"
(fegiha, g0eba-hi-win ;anga, " one great stock of tens," or 3Rige win,
"one box," so called because annuity money before the late civil war was
paid to the Indians in boxes, each holding a thousand dollars in specie.
Kansa, leblan hii jinga tciisa (leblan, ten, hii, stock, jinga, small, tciisa,
meaning uncertain) or leblan hii tanga, "large stock of tens."
Kwapa, ktcjeptâ11 hi tanâ, "a large stock of tens."
Winnebago, kokijan (koke, box, hijan, one), "one box."
Mandan, isuki kakuhi.
Hidatsa, pitikictia akakodi (pitcikiqtcja akakodî), exact meaning not
known.
Tutelo, ukeni putskai, "ten hundred."
Biloxi, tsipintciya, "old man hundred," from tsipa, hundred, and intciya,
old man.
XXX DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
THE TEEMS FOR "WHITE MAN" IN SIOUAN LANGUAGES.
On p. 174 Dr. Riggs, in speaking of Hennepin's narrative, says: "The

principal chief at that time of this part of the tribe, is called by Hennepin
' Washechoonde.' If he is correct, their name for Frenchmen was in use,
among the Dakota, before they had intercourse with them, and was probably
a name learned from some Indians farther east." The author's supposition
as to the eastern origin of wasicurj as an appellation for white men might
stand if there were no explanation to be found in the Dakota and cognate
languages. Hennepin himself is a witness to the fact that the Dakota
Indians of his day called spirits wasicurj (as Dr. Riggs states on p. 175).
And this agrees with what I have found in the Teton myths and stories of
the Bushotter collection, where wasicurj is given as meaning guardian
spirit. Dr. Riggs himself, in his Dakota-English dictionary, gives wasicurj
as " nearly synonymous with wakarj" in the opinion of some persons. He
appends the following Teton meanings: "A familiar spirit; some mysterious
forces or beings which are supposed to communicate with men; mitawasicurj
he omakiyaka, my familiar spirit told me that." This phrase he gives as
referring to the Takuskanskarj, the Something-that-moves or the Wind
powers. The Mandan use waci and the Hidatsa maci for white man.
Though the Hidatsa word was originally applied only to the French and
Canadians, who are now sometimes designated as masikat'i (maci-kutc,i, in
the Bureau alphabet),, the true whites. The jôiwere tribes (Iowa, Oto,
and Missouri) call a Frenchman ma9 okenyi, in which compound map is
equivalent to maci of the Hidatsa, waci of the Mandan, and wasicurj of the
Dakota. The Poiika and Omaha call a white man waqe, one who excels
or goes beyond (the rest), and a Frenchman waqe ukeîn, a common white
man. The Winnebago name for Frenchman is waqopinina, which may be
compared with the word for mysterious.
NOTES OST THE DAKOTA MYTHS.
On p. 84, lines 8 to 13, there is an account of the wonderful result

produced by tossing the Star-born up through the smoke hole. In the
Biloxi myth of the Hummingbird there is an account of a girl, a boy, and
a dog that were cared for by the Ancient of Crows. One day, in the
absence of the fostermother, the girl tossed four grains of corn up through
the smoke hole, and when they came down they became many stalks filled
with ears of excellent corn. The girl next threw the tent itself up into the
air, causing it to come dowr a beautiful lodge. When she threw her little
PEEFACE. XXXI
brother into the air he came down a very handsome warrior. The girl then
. asked her brother to toss her up, and when he had done this, she came
down a. very beautiful woman, the fame of her loveliness soon spreading
throughout, the country. The dog and such clothing as the sister and
brother possessed were tossed up in succession, each act producing a
change for the better.
On p. 85, from line 33 to p. 86, line 5, there is an account of the
deliverance of the imprisoned people by the Star-born when he cut off the
heart of the monster that had devoured them. In like manner the Rabbit
delivered the people from the Devouring Mountain, as related in the (jtegiha
-myths, "How the Rabbit went to the Sun," and "How the Rabbit killed
the Devouring Hill," in " Contributions to North American Ethnology,"
Vol. vi, pp. 31, 34.
Note 2, p. 89. Eya after a proper name should be rendered by the
initial and final quotation marks in the proper places, when eciya follows,
thus: Mato eya eciyapi, They called him, " Grizzly bear."
When heya precedes and eya follows a phrase or sentence the former
may be rendered, he said as folloivs, and the latter, he said what precedes.
Heya answers to ge, gai or ga-biama of the (pegiha, and eya to e, ai or
a-biama. In like manner the Dakota verbs of thinking may be rendered
as follows: hecirj (which precedes, answering to ge$egau .of the êgiha),
by lie thought as follows, and ecirj (which follows, answering to eêgan in
(êgiha), by lie thought what precedes.
The myth of the Younger Brother (p. 139-143) contains several
incidents which find their counterparts in the Biloxi myth of the Thunder-
being. In the Dakota myth the wife of the elder brother plots against the
younger brother; she scratches her thighs with the claws of the prairie
chicken which the brother-in-law had shot at her request, and tells her
husband on his return that his brother had assaulted her. In the Biloxi
myth it is the aunt, the wife of the Thunder-being's mother's brother, who
scratched herself in many places. In the Dakota myth the Two Women
are bad at first, while the mother was good. But in the Biloxi myth the
Old Woman was always bad, while her two daughters, who became
the wives of the Thunder-being, were ever beneficient. In the Dakota
myth the old woman called her husband the Urjktelii to her assistance,
prevailing on him to transport her household, including the Younger
Brother, across the stream. In the Biloxi myth the two wives of the
Thunder-being, after the death of their mother, call to a huge alligator, of
the "salt water species called box alligator" by the Biloxi, and he comes
XXXII DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
to shore in order to serve as the canoe of the party. Doubtless there were
more points of resemblance in the two myths, but parts of the Biloxi one
have been forgotten by the aged narrator.
NOTES ON THE DAKOTA DANCES. 1
The Begging dance is known among the Ponka as the Wana watcigaxe
(See "Omaha Sociology," in 3d Ann. Kept. Bur. Ethn., p. 355.) The No
flight dance is the Make-no-flight dance or Mafia watcigaxe of the Ponka
and Omaha. It is described in " Omaha Sociology" (in 3d Ann. Rept.
Bur. Ethn., p. 352). The Scalp dance is a dance for the women among
the Ponka and Omaha, who call it Wewatci. (See " Omaha Sociology,"
in 3d Ami. Rept. Bur. Ethn., p. 330).
The Mystery dance is identical with the Wacicka of the Omaha. A
brief account of. that dance was published by the editor in " Omaha
Sociology," in 3d Ann. Rept. Bur. Ethn., pp. 342-346.
The Grass dance, sometimes called Omaha dance, is the dance of the
Heûcka society of the Omaha tribe, answering to the Ilucka of the Kansa,
and the In^ûBcka of the Osage. For accounts of the Heûcka see
"Omaha Sociology," in 3d Ann. Rept. Bur. Ethn., pp. 330-332, and "Hae-
thu-ska society of the Omaha tribe," by Miss Alice C. Fletcher, in the
Jour, of Amer. Folk-Lore, April-June, 1892, pp. 135-144. For accounts
of the sun-dance, with native illustrations, see "A Study of Siouan Cults,"
Chapter V, in the llth Ann. Rept. of the Bureau of Ethnology.
BUREAU OF ETHNOLOGY,
Washington, D. C., September 15, 1893.
1 See pp. 224-232.
DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
PART FIRST.
GRAMMAR.
7105 VOL ix I
DAKOTA GRAMMAR.
CHAPTER I.
PHONOLOGY.
THE ALPHABET.
VOWELS.
The vowels are five in number, and have each one uniform sound,
except when followed by the nasal "n," which somewhat modifies them.
a has the sound of English a in father.
e has the sound of English e in tliey, or of a in face.
I has the sound of i in marine, or of e in me.
o has the sound of English o in go, note.
u has the sound of u in rule, or of oo in ,
CONSONANTS.
The consonants are twenty-four in number, exclusive of the sound

represented by the apostrophe (').
b has its common English sound.
c is an aspirate with the sound of English cli, as in cliin. In the
Dakota Bible and other printing done in the language, it
has not been found necessary to use the diacritical mark.*
c is an emphatic c. It is formed by pronouncing "c" with a
strong pressure of the organs, followed by a sudden expul-
sion of the breath.f
d has the common English sound.
g has the sound of y hard, as in go.
g represents a deep sonant guttural resembling the Arabic gliain
(£). Formerly represented by // simply. J
h lias the sound of li in English.
li represents a strong surd guttural resembling the Arabic kha
Formerly represented by -r.J
* For this sound Lepsius recommends the Greek %.
\ This and k, p. t; are called cerebrals }yy Lepsius.
J This and z correspond with Lepsius, except in the form of the diacritical mark.
DAKOTA GEAMMAE, TEXTS, AND ETHNOGBAPHY.
has the same sound as in English.

is an emphatic letter, bearing the same relation to k that "c"
does to "6." In all the printing done in the language, it is
still found most convenient to use the English q to repre-
sent this sound.*
1 has the common sound of this letter in English. It is peculiar
to the Titorjwarj dialect.
m has the same sound as in English.
n has the common sound of n in English.
i) denotes a nasal sound similar to the French n in bon, or the
English n in drink. As there are only comparatively very
few cases where a full n is used at the end of a syllable, 110
distinctive mark has been found necessary. Hence in all
our other printing the nasal continues to be represented by
the common n.
p has the sound of the English p, with a little more volume and
stress of voice.
p is an emphatic, bearing the same relation to p that a c" does
to "c."*
s has the surd sound of English 5, as in say.
s is an aspirated s, having the sound of English sli, in in shine.
Formerly represented by x.
t is the same in English, with a little more volume of voice.
t is an emphatic, bearing the same relation to "t" that "c" does
to "c."*
w has the power of the English w, as in ivalk.
has the sound of English y, as in yet.
has the sound of the common English #, as in zebra.
z is an aspirated z, having the sound of the French j, or the English
s in pleasure. Formerly represented by j.
The apostrophe is used to mark an hiatus, as in s'a. It seems to be
analogous to the Arabic liamzeli (c).
NOTE. Some Dakotas, in some instances, introduce a slight 6 sound before the
»», and also a d sound before n. For example, the preposition "om," icifh, is by some
persons pronounced obm, and the preposition "en," in, is sometimes spo'ken as if it
should be written edn. In these cases, the members of the Episcopal mission among
the Dakotas write the 6 aud the d, as "ob," "ed."
* These are called cerebrals by Lepsius. In the alphabet of the Bureau of Ethnology these sounds
are designated by tc' (=6, of Kiggs), k' (=k), p' (=p), and t' (--t), respectively, and are called
explosives.
SYLLABICATION ACCENTS. 5
SYLLABICATION.
§ 3. Syllables in the Dakota language terminate in a pure or nasalized
vowel, as ti-pi, house, tarj-yarj, well. To this rule there are some excep-
tions, viz.:
a. The preposition ' en/ in, and such words as take it for a suffix, as,
petan, on the fire, tukten, where, etc.; together with some adverbs of time,
as, dehan, now, hehan, then, tohan, when, etc.
&. When a syllable is contracted into a single consonant (see § 11),
that consonant is attached to the preceding vowel; as, om, with, from o-pa,
to follow; warj-yag, from warj-ya-ka, to see; ka-kis, from ka-ki-za, to suffer;
bo-sim-si-pa, to shoot off, instead of bo-si-pa-si-pa. But, in cases of contrac-
tion in reduplication, when the contracted syllable coalesces readily with
the consonant that follows, it is so attached; as, si-ksi-ca; sa-psa-pa.
c. There are some other syllables which end in s; as, is, hv, iiis, thou,
mis, I, nakaes, indeed, etc. These are probably forms of contraction.
ACCENTS.
PLACE OF ACCENT.
§ 4. 1. In the Dakota language all the syllables are enunciated plainly

and fully; but every word that is not a monosyllable has in it one or more
accented syllables, which, as a general thing, are easily distinguished from
such as are not accented. The importance of observing the accent is seen
in the fact that the meaning of a word often depends upon it; as, maga, a
field, maga, a goose; 6kiya, to aid, okiya, to speak to.
2. More than two-thirds, perhaps three-fourths, of all Dakota words of
two or more syllables have their principal accent on the second syllable from
the beginning, as will be seen by a reference to the Dictionary; the greater
part of the remaining words have it on the first.
3. (a) In polysyllabic words there is usually a secondary accent, which
falls on the second syllable after the primary one; as, hew6skaiituya, in a
desert place; iciy<5peya, to barter.
(6) But if the word be compounded of two nouns, or a noun and a
verb, each will retain its own accent, whether they fall two degrees apart
or not; as, aguyapi-icapan, (wheat-beater) a flail; iuniu-surjka, (cat-dog) a
domestic cat; akicita-iiazin, to stand guard.
KEMOVAL OF ACCENT.
§ 5. 1. Suffixes do not appear to have any effect upon the accent; but
a syllable prefixed or inserted before the accented syllable draws the accent
6 DAKOTA GEAMMAE, TEXTS, AND ETHNOGEAPHY.
back, so that it still retains the same position with respect to the beginning
of the word; as, nape, hand, minape, my hand; baksa, to cut off with a knife,
bawaksa, I cut off; mdaska, flat, carjmdaska, boards; maga, afield, mitamaga,
my field.
When the accent is on the first syllable of the word the prefixing- syllable does
not always remove it; as, noge, the ear, manoge, my ear.
"2. The same is true of any number of syllables prefixed; as, kaska,
to bind; wakaska, I bind; wicawakaska, I bind them.
3. (a) If the verb be accented on the second syllable, and pronouns be
inserted after it, they do not affect the primary accent; as, waste'daka, to
love; wasteVadaka, I love something.
(6) But if the verb be accented on the first syllable, the introduction of
a pronoun removes the accent to the second syllable; as, mani, to walk;
mawani, I walk.
In .some cases, however, the accent is not removed; as, old, to reach to; 6wahi, I
reach.
4. When 'wa' is prefixed to a Avord commencing with a vowel, and an
elision takes place, the accent is thrown on the first syllable; as, iyuskirj,
to rejoice in; wiyuskirj, to rejoice; amdeza, clear, wamdeza; amd6sa, the red-
winged black-bird, wamdosa.
5. When Svo' is prefixed to adjectives and verbs forming of them
abstract nouns, the accent is placed on the first syllable; as, pida, glad;
w6pida, gladness; wa6rjsicla, merciful; wowaorjsida, mercy; iharjgya, to de-
stroy; woiharjgye, a destroying.
6. So also when the first syllable of a word is dropped or merged into
a pronominal prefix, the accent is removed to the first syllable; as, kiksuya,
to remember; miksuya, remember me.
CHANGES OF LETTEES.
SUBSTITUTION AND ELISION.
§ 6. 1. 'A' or 'arj' final in verbs, adjectives, and some adverbs, is

changed to 'e,' when followed by auxiliary verbs, or by certain conjunc
tions or adverbs. Thus
(a) When an uncontracted verb in the singular number ending with
'a' or 'arj.' precedes another verb, as the infinitive mood or participle, the
'a' or 'arj' becomes 'e;' as, ya, to go; ye kiya, to cause to go; niwarj, to
swim; niwe kiya, to cause to stvim; niwe urj, he is s^vimming; but they also
say niwarj waug, I am sivimming.
CHANGES OF LETTERS. 7
(&) 'A' or ' ag' final in verbs, when they take the sign of the future
tense or the negative adverb immediately after, and when followed by
some conjunctions, is changed into 'e;' as, yuke kta, there will be some;
mde kte sni, I will not go.
To this there are a number of exceptions. Ba, to blame, and da, to ask or leg, are
not changed. Some of the Mdewakantonwai) say ta kta, he will die. Other dialects
use tiij kta. Ohnaka, to place any thing in, is not changed; as, "minapekhj takudan
ohnaka sni \vaiuj," I have nothing in my hand. Ipuza, to be thirsty, remains the same;
as, ipuza kta; "tuwe ipuza kirjhan," etc., "let him that is athirst come." Some say
ipuze kta, but it is not common. Yuha, to lift, carry, in distinction from yuha, to
have, possess, is not changed; as, mduha sni, I cannot lift it.
(c) Verbs and adjectives singular ending in 'a' or ( ag,' when the con-
nexion of the members of the sentence is close, always change it into 'e;'
as, ksape ca waste, wise and good; wagmdake ca wakute, I saw and I shot it.
(cC) 'A' and 'an' final become 'e' before the adverb 'higca,' the particle
'do,' and 'sni,' not; as, sice higca, very bad; waste kte do, it will be good;
takuna yute sni, he eats nothing at all. Some adverbs follow this rule; as,
tag ye hin, very well; which is sometimes contracted into tanyeh.
But *a' or 'an' final is always retained before tuka, unkai), unkans", esta, sta, ke£,
and perhaps some others.
(e) In the Titogwag or Teton dialect, when 'a' or 'an' final would be
changed into 'e' in Isanyati or Saiitee, it becomes 'irj;' that is when fol-
lowed by the sign of the future; as, 'yukirj kta' instead of ' yuke kta,' 'yirj
kta' instead of 'ye kta,' 'tig kta' instead of 'tekta,' 'cagtekiyig kta,' etc.
Also this change takes place before some conjunctions, as, epirj iia wagli, /
said and I returned.
2. (a) Substantives ending in 'a' sometimes change it to 'e' when a
possessive pronoun is prefixed; as, sugka, dog; mitasugke, my dog; nita-
sugke, tliy dog; tasugke, his dog.
(ft) So, on the other hand, 'e' final is changed to 'a,' in forming some
proper names; as, Ptagsigta, the name given to the south end of Lake
Traverse, from ptag and sigte.
§ 1. 1. (a) When 'k' and 'k,' as in kig and kighag, ka and kehag, etc.,
are preceded by a verb or adjective whose final 'a' or 'ag' is changed for
the sake of euphony into 'e,' the 'k' or 'k' following becomes 'c' or '<?;' as
yuhe clghag, if he has, instead of yuha kighag; yuke cehag, when there was,
instead of yukag kehag.
(&) But if the proper ending of'the preceding word is 'e,' no such
change takes place; as, waste kighag, if he is good; Wakagtagka ape ka
wastedaka wo, hope in God and love him.
8 DAKOTA GRAMMAR, TEXTS, AKD ETHtfOGRAPJBtY.
2. When 'ya,' the pronoun of the second person singular and nomina-
tive case, precedes the inseparable prepositions 'ki,' to, and 'kiei,' for, the
'ki' and 'ya' are changed, or rather combined, into 'ye;' as, yecaga, thou
makest to, instead of yakicaga; yecicaga, thou makest for one, instead of
yakicicaga. In like manner the pronoun 'wa,' I, when coming in conjunc-
tion with 'ki,' forms 'we;' as, wecaga, not wakicaga, from kicaga. Wowapi
wecage kta, / will make him a book, i. e. I ivill write him a letter.
. 3. (a) When a pronoun or preposition ending in 'e' or 'i' is prefixed
to a verb whose initial letter is 'k,' this letter is changed to 'c;' as, kaga, to
make, kicaga, to make to or for one; kaksa, to cut off, kidicaksa, to cut off for
one.
(&) But if a consonant immediately follows the 'k,' it is not changed;
as, kte, to kill, nikte, he kills thee. In accordance with the above rule, they
say cicute, / shoot thee; they do not however say kidute, but kikute, he
shoots for one.
(c) This change does not take place in adjectives. They say kata, hot,
nikata, thou art hot; kuza, lazy, nikuza, thou art lazy.
§ 8. 1. 'T' and 'k' when followed by 'p' are interchangeable; as
irjkpa, hjtpa, the end of any thing; wakpa, watpa, a river; sirjkpe, sintpe,
a muskrat.
2. In the Ihanktoijwai) dialect, 'k' is often used for 'h' of the Wahpe-
tonwarj; as,'kdi, to arrive at home, for hdi; canpakmikma, a cart or wagon,
for canpahmihma. In the same circumstances the Titonwaij use ; g,' and
the Mdewakaijtorjwar) '11;' as, caripagmignia, carjpanminma.
3. Vowel changes required by the Titoqwar):
(a) 'a' to 'u,' sometimes, as 4wanga' to 'iyunga;'
(6) 'e' to 'i,' sometimes, as 'aetopteya' to 'aitopteya;'
(c) 'e' to 'o,' as 'mdetanhunka' to 'blotanhunka;' 'kehan' to 'kohaij'
or 'konhai);'
(cT) 4' to 'e,' as 'ecoijpi ye do' to 'ecorjpe lo;'
(e) 'i' to *o,' sometimes, as 'ituya' to 'otuya;'
(/) 4' to 'u,' as 'odidita' to 'oluluta;' 'itahan' to *utuhar),' etc.;
(g) 'o' to 'e,' sometimes, as 'tiyopa' to Hiyepa;'
(h) 'a' or 'an' final, changed to 'e,' before the sign of the future, etc.,
becomes 'irj,' as 'yeke kta' to 'yukirj kta,' 'te kta' to 'tirj kta.'
4. Consonant changes required by the Titonwarj:
(a) 'b' to 'w,' (1) in the prefixes 'ba- and 'bo,' always; (2) in some
words, as 'wahbadan' to 'wahwala;'
(fc) 'b' to 'm,' as 'sbeya' to 'smeya;'
CHANGES OF LETTEBS. 9
(c) { d' to '!/ always; as the 'd' SGmid is not in Titonwarj;

(ft) 'h' to 'g, ' always in the combinations 'hb,' 'hd/ 'hm/ 'hn/ which
become 'gb/ 'gl/ 'gb' and 'gn;'
(e) 'k' to 'n,' as 'ka' to 'na;'
(/) 'm' to 'b/ as (1) in 'md' which becomes 'bl;' and (2) in 'm' final,
contracted, as 'om' to 'ob/ Horn' to Hob;'
(cf) 'm' to 'p/ as in the precative form 'miye' to 'piye;'
(h) 'n' to 'b,' as (1) in contract forms of 'c,' 't/ and 'y/ always; e. g.,
'cai)tesin' to 'carjtesil/ 'yun' to 'yul,' and 'kun' to 'kul/ etc.; (2) in certain
words, as 'nina'to 'lila/ 'miua' (III) to 'mila;' (3) 'n' final in some words,
as 'en' to 'el/ hecen' to 'hecel/ 'warjkan' to 'warjkal/ 'taijkan' to 'taijkal/
etc. ;
( «) 't' to 'c/ as 'cistimia' to 'ciscila;'
0') ' t? to '&' as 'itokto' to 'itogto;'
(k) 't' to 'k/ as 'itokam' to 'ikokab.'
(I) 'w' to 'y/ in some words, as 'owasiri' to 'oyash)/ 'iwarjga' to
'iyunga/ 'wanka' to 'yurjka/ etc.;
(m) 'y' to 'w/ as 'ecorj ye do' to 'ecoi) we lo;'
(n) 'dai)' final generally becomes 'la/ as 'hoksidai)' changed to
'hoksila;' bnt sometimes it changes to 'ni/ as 'waqzidai^' to '.wanzini/
'tuwedan' to 'tuweni/ etc.;
(o) 'wai^/ as indicated above, in 'a' to 'u/ in some words, becomes
'yui)/ as 'hewaijke' to 'heyurjke/ 'nap6inwai)ka' to 'napcirjyurjka/
'iwarjga' to 'iyuqga/ etc.
§ 9. 1. When two words come together so as to form one, the latter of
which commences and the former ends with a vowel, that of the first word
is sometimes dropped; as, carjtokpaiii, to desire or long for, of caijte, tlte
heart, and okpani, to fail of; wakpicahda, by the side of a river, from wakpa
and icahda; wicota, many persons, from wica and ota. Tak eya, what did
he say? is sometimes used for taku eya.
2. In some cases also this elision takes place when the second word
commences with a consonant; as, napkawh) and namkawiij, to beckon with
the hand, of nape and kawirj.
3. Sometimes when two vowels come together, ' w' or 'y' is introduced
between them for the sake of euphony; . as, owihanke, the end, from o and
ihanke; niyate, thy father, from the pronoun ni, thy, and ate, father.
§ 10. The 'yu' of verbs commelicing with that syllable is not unfre-
quently dropped when the pronoun of the first person plural is used; as,
10 DAKOTA GRAMMAR, TEXTS, A1SD ETHNOGBAPHY.
yuha, to have, ughapi, we have; yuza, to hold, urjzapi, we hold. Yiiza also
becomes oze, which may be oyuze contracted; as, Makatooze, the Blue
Earth River, lit. ivhere the Uue earth is taken; oze sica, bad to catch.
CONTRACTION.
§ 11. 1. Contractions take place in some nouns when combined with

a following noun, and in some verbs when they occupy the position of the
infinitive or participle. The contraction consists in dropping the vowel of
the final syllable and changing the preceding consonant usually into its
corresponding sonant, or vice versa, which then belongs to the syllable that
precedes it; as yus from yuza, to hold; torn from topa, four. The follow-
ing changes occur:
z into s; as, yuza, to hold any thing; yus nazin, to stand holding.
z into s; as kakiza, to suffer; kakis waurj, I am suffering.
g into li;. as, inaga, a field, and magd, a goose, are contracted into mah.
k into g; as, warjyaka, to see any thing, is contracted into wanyag.
p into ra; as, topa, four, is contracted into torn; watopa, to paddle or
row a boat, is contracted into watom.
t into d; as, odota, the reduplicated form of ota, many, much.
t into g; as, bozagzata, the reduplicated form of bozata, to make forked
by punching.
6, t, and y, into n; as, wanica, none, becomes wanin; yuta, to eat any
thing, becomes yun; kuya, below, becomes kun.
2. The article 'kin' is sometimes contracted into 'g;' as, oyate kirj, the
people, contracted into oyateg.
3. Cante, the heart, is contracted into can; as, canwaste, glad (cante and
waste, heart-good).
4. When a syllable ending in a nasal (n) has added to it ( m' or 'n,'
the contracted form of the syllable that succeeded, the nasal sound is lost
in the 'm' or 'n,' and is consequently dropped; as, cannunpa, to smoke a
pipe, can num. mani, lie smokes as he walks; kakinca, to scrape, kakin iyeya.
Contracted words may generally be known by their termination.-
When contraction has not taken place, the rule is that every syllable ends
with either a pure or nasalized vowel. See § 3.
CHAPTER II.
MORPHOLOGY.
PRONOUNS.
§ 12. Dakota pronouns may be classed as personal (simple and com-
pound), interrogative, relative, and demonstrative pronouns, together with the
definite and indefinite pronouns or articles.
PERSONAL PRONOUNS.
§ 13. To personal pronouns belong person, number, and case.

1. There are three persons, the first, second, and third.
2. There are three numbers, the singular, dual, and plural. The dual
is only of the first person; it includes the person speaking and the person
spoken to, and has the form of the first person plural, but without the ter-
mination 'pi.'
3. Pronouns have three cases, subjective, objective,- and possessive.
§ 14. The simple pronouns may be divided into separate and incorpo-
rated; i. e. those which form separate words, and those which are prefixed
to or inserted into verbs, adjectives, and nouns. The incorporated pronouns
may properly be called article pronouns or pronominal particles.
Separate.
§ 15. 1. (a) The separate pronouns in most common use, and probabl)r
the original ones, are, Sing., raiye, I, niye, tliou, iye, lie. The plural of
these forms is denoted by 'urjkiye' for the first person, 'niye' for the second,
and 'iye' for the third, and adding 'pi' at the end either of the pronoun
itself or of the last principal word in the phrase. Dual, urjkiye, (/ and
thoi.i) we two.
These pronouns appear to be capable of analysis, thus : To the incor-
porated forms 'mi,' 'iii' and 'i,' is added the substantive verb 'e,' the 'y'
coming in for euphony. So that 'miye' is equivalent to I am, 'niye' to tliou
art, and 'i}ê' to lie is.1
'A knowledge of the cognate languages of the Siouan or Dakotan stock would have led the
author to modify, if not reject, this statement, as well as several others in this volume, to which at-
tention is called by similar foot-notes. 'Mi' and 'ni' can be possessive (§ 21) and dative (§ 19, 3), or,
as the author terms it, objective (though the act is to another) ; but he did not show their use in the
subjective or nominative, nor did he give 'i j as a pronoun in the 3d singular. Besides, how could
he reconcilehis analysis of mis', nis, and is (§ 15, 1, Z>) with that of miye, aiye, and iye? J. O. D.
11
12 DAKOTA GEAMMAE, TEXTS, AND ETHNOGEAPHY.
(b) Another set of separate pronouns, which are evidently contracted

forms, are, Sing., mis, I, iris, tlwu, is, he. The Plural of these forms is desig-
nated by employing 'urjkis' for the first person, 'iris' for the second, and 'is'
for the third, and adding 'pi' at the end of the last principal word in the
phrase. Dual, urjkis, (/ and tlwu) ive two. These contracted forms of mis,
nis, and is would seem to have been formed from miye, niye, iye; as, miye
es contracted into mis; niye es contracted into nis, etc.
2. These pronouns are used for the sake of emphasis, that is to say,
they are employed as emphatic repetitions of the subjective or objective
pronoun contained in the verb; as, mis wakaga, (I I-made) I made; miye
mayakaga, (me me-thou-madest) tlwu madest me. Both sets of pronouns are
used as emphatic repetitions of the subject, but the repetition of the object
is generally confined to the first set. It would seem in fact that the first
set may originally have been objective, and the second subjective forms.
3. Mis miye, / myself; nis niye, tliou thyself; is iye, he himself; urjkis*
urjkiyepi, ^ve ourselves, etc., are emphatic expressions which frequently
occur, meaning that it concerns the person or persons alone, and not any
one else.
§ 16. 1. The possessive separate pronouns are: Sing., mitawa, my or
mine, nitawa, thy or thine, tawa, his; Dual, urjkitawa, (mine and thine) ours;
Plur., urjkitawapi, our or ours, nitawapi, your or yours, tawapi, their or
theirs: as, wowapi mitawa, my book, he mitawa, that is mine.
2. The separate pronouns of the first set are also used as emphatic
repetitions with these; as, miye mitawa, (me mine) my own; niye nitawa,
thy own; iye tawa, his own; urjkiye urjkitawapi, our own.
INCORPORATED OR ARTICLE PRONOUNS. 1
§ 17. The incorporated pronouns are used to denote the subject or

object of an action, or the possessor of a thing.
Subjective.
§ IS. 1. The subjective article pronouns, or those which denote the

subject of the action, are: Sing., wa, /, ya, thou; Dual, urj, (I and thoii) we
two; Plur., urj-pi, ^ve, ya-pi, ye. The Plur. term, 'pi' is attached to the end
of the verb.
1 "Article pronoun" is adopted by the author from Powell's Introduction to the Study of Indian
Languages, 2d ed., p. 47. But the article pronoun of Powell differs materially from that of Riggs.
The classifier which marks the gender or attitude (standing, sitting, etc.) should not be confounded
with the incorporated pronoun, which performs a different function (§17). J. o. D.
PRONOUNS. 13
2. (a) These pronouns are most frequently used with active verbs; as,
wakaga, / make; yakaga, tliou makest; urjkagapi, we make.
(b) They are also used with a few neuter and adjective verbs. The
neuter verbs are such as, ti, to dwell, wati, I dwell; itorjsni, to tell a lie,
iwatorjsni, / tell a lie. The adjective verbs with which 'wa' and 'ya' are
used are very few; as, waorjsida, merciful, waorjsiwada, / am merciful;
duzaharj, swift, waduzaharj, / am swift of foot; ksapa, wise, yaksapa, tliou
art wise.
(c) The neuter and adjective verbs which use the article pronouns 'wa'
and 'ya' rather than, 'ma' and 'ni,' have in some sense an active meaning,
as distinguished from suffering or passivity.
3. When the verb commences with a vowel, the 'uij' of the dual and
plural, if prefixed, becomes 'urjk;' as, itorjsni, to tell a lie, urjkitorjsni, we two
tell a lie; au, to bring, urjkaupi, we bring.
4. When the prepositions 'ki,' to, and 'kfci,'/0r, occur in verbs, instead
of 'waki' and 'yaki,' we have 'we' and 'ye' (§ 7. 2.); as, kicaga, to make to
one, wecaga, / make to; kicicaga, to make for, yecicaga, tliou makest for,
vecieagapi, you make for one. Kiksuya, to remember, also follows this rule;
as, weksuya, / remember.
5. In verbs commencing with 'yu' and 'ya,' the first and second per-
sons are formed by changing the ' y' into ' md' and ' d;' as, yuwaste, to
make good, mduwaste, I make good, duwaste, thou makest good, duwastepi,
you make good; yawa, to read, mdawa, I read, dawa, tliou readest. In like
manner we have iyotarjka, to sit doivn, imdotarjka, I sit down, idotaijka, tliou
sittest doivn.
6. In the Titorjwarj dialect these article pronouns are 'bl' and '!;' as,
bluwaste, luwaste, etc.
7. These forms, 'md' and 'd,' may have been shortened from miye
and niye, the 'n.' of niye being exchanged for 'd.' Hence in Titoqwarj
we have, for the first and second persons of 'ya,' to go, mni kta, iii kta, 1
8. The third person of verbs and verbal adjectives has no incorporated
pronoun.
Objective.
§ 19. 1. The objective pronouns, or those which properly denote the
object of the action, are, Sing., ma, me, ni, tliee; Plur., urj-pi, us, and ni-pi, you.
1 1 am inclined to doubt this statement for two reasons: 1. Why should one conjugation be sin-
gled out to the exclusion of others? If md (bd, bl) and d (1) have been shortened from miye and niye,
how about wa and ya (§ 18, 1), we and ye (§ 18, 4), ma and ni (§ 19,1-2, Z>)? 2. See footnote on $15,1, a.
This could be shown by a table if there were space. See § 54. J. 0. D.
14 DAKOTA GRAMMAR, TEXTS, A3sT) ETHNOGRAPHY.
2. (a) These pronouns are used witn active verbs to denote the object
of the action; as, kaga, lie made, makaga, he made me, nicagapi, he made you
or they made you.
(?>) They are also used with neuter verbs and adjectives; as, yazan,
to be sick, mayazarj, I am sick; waste, good, mawaste, I am good. The Eng-
lish idiom requires that we should here render these pronouns by the sub-
jective case, although it would seem that in the mind of the Dakotas the
verb or adjective is used impersonally and governs the pronoun in the ob-
jective. Or perhaps it would better accord with the genius of the language
to say that, as these adjective and neuter-verb forms must be translated as
passives, the pronouns 'ma' and 'ni' should not be regarded in all cases as
objective, but, as in these examples and others like them, subjective as well.
(c) They are also incorporated into nouns where in English the sub-
stantive verb would be used as a copula; as, wicasta, man, wimacasta, I am
a man.
3. In the same cases where 'we' and 'ye' subjective are used (see
§ 18, 4), the objective pronouns have the forms 'mi' and 'ni,' instead of
'maki' and 'nici;' as, kicaga, he makes to one, micaga, lie makes to me,
nicaga, lie makes to thee, nicagapi, he makes to you.
4. There is 110 objective pronoun of the third person singular, but
'wica' (perhaps originally man) is used as an objective pronoun of the third
person plural; as, wastedaka, to love any one, wastewicadaka, he loves them;
wicayazarj, they are sick. When followed by a vowel, the 'a' final is
dropped; as, ecawicuijkicoijpi, we do to them.
§ 20. Instead of 'wa,' I, and 'ni,' thee, coming together in a word, the
syllable 'ci' is used to express them both; as, wastedaka, to love, wasteci-
daka, I love thee. The plural of the object is denoted by adding the term
'pi;' as, wastecidakapi, I love you. The essential difference between 'ci'
and the 'uij' of the dual and plural is that in the former the first person is
in the nominative and the second in the objective case, while in the latter
both persons are in the same case. (See § 24, 1.)
The place of the nominative and objective pronouns in the verb, adjec-
tive, or noun, into which they are incorporated, will be explained when
treating of those parts of speech.
Possessive.
§21. Two forms of possession appear to be recognized in Dakota,

natural and artificial.
(a) The possessive article pronouns of the first class are, Sing., mi or
PBONOUNS. 15
ma, my, ni, thy; Dual, urj, (my and thy) our; Plur., un-pi, our, ni-pi, your.
These express natural possession; that is, possession that can not be .alienated.
(&) These pronouns are prefixed to nouns which signify the different
parts of oneself, as also one's words and actions, but they are not used alone
to express the idea of property in general; as, mitaijcarj, my body; minagi,
my soul; mitawacin, my mind; mitezi, my stomach; misiha, my foot; micarjte,
my heart; miista, my eye; miisto, my arm; mioie, my words; miohan, my
actions; untaqcarj, our tûo bodies; urjtarjcarjpi, our bodies; nitarjcagpi, your
bodies; urjnagipi, our souls; uncantepi, our hearts.
(c) In those parts of the body which exhibit no independent action,
the pronoun of the first person takes the form 'ma;' as, mapa, my head;
manoge, my ears; mapoge, my nose; mawe, my blood, etc.
§ 22. 1. The pronouns of the first and second persons prefixed to nouns
.signifying relationship are, Sing., mi, my, ni, thy; Dual, uijki, (my and thy)
our; "Plur., urjki-pi, owr, m-pi,your: as, micirjca, my child; nideksi, thy uncle;
nisunka, thy younger, brother; mjkicirjcapi, our children.
2. (a) Nouns signifying relationship take, as the pronouns of the third
person, the suffix *ku,' with its plural 'kupi;' as, suijka, the younger brother
of a man, surjkaku, his younger brother; tarjka, the younger sister of a woman,
tarjkaku, her younger sister; hihna, husband, liihuaku, her husband; site, father,
atkuku, his or her father.
(b) But after the vowel 'i,' either pure or nasalized, the sunix is either
'tku' or 'cu;' as, deksi, uncle, deksitku, his or her uncle; taijksi, the younger
sister of a man, tarjksitku, his younger sister; cirjksi, son, cirjhirjtku, his or
her son; tawin, a wife, tawidu, his wife; cirjye, the elder brother of a man,
cirjcu, his elder brother.
Perhaps the origin of the 't' in <tku' may be found in the Ha' of the third per-
son used to deuote property. See the next section.
§ 23. 1. The prefixed possessive pronouns or pronominal particles of
the second class, which are used to express property in things mainly, pos-
session that may be transferred, are, "'mita,' 'nita,' and 'ta,' singular; 'unkita,'
dual; and 'unkita-pi,' c nita-pi,' and 'ta-pi,' plural: as, mitaorjspe, my axe;
nitasuijke, thy horse; they say also mitahoksidar), my boy. These pronouns
are also used with koda, a particular friend, as, mitakoda, my friend,
nitakoda, thy friend, takodaku, his friend; and with kicuwa, comrade, as
nitakicuwa, thy comrade; also they say, mitawii], my wife, tawicu, his wife.
2. (a) 'Mita,' 'nita,' and Ha,' when prefixed to nouns commencing with
*o' or 'i,' drop the 'a;' as, owirjza, a bed, mitowiyze, my bed; ipahiii, a pil-
low, iiitipahin, thy pilloiv; itazipa, a bow, tinazipe, his bow.
16 DAKOTA GRAMMAB, TEXTS, AND ETHNOGRAPHY.
(6) When these possessive pronouns are prefixed to abstract nouns

which commence with Svo,' both the 'a' of the pronoun and 'w' of the
noun are dropped; as, wowaste, goodness, mitowaste, my goodness; woksape,
wisdom, nitoksape, thy wisdom; wowaorjsida, mercy, towaonsida, his mercy.
(c) But when the noun commences with 'a,' the 'a' of the pronoun is
usually retained; as, akicita, a soldier, mitaakicita, my soldier.
3. 'Wica' and 'wici' are sometimes prefixed to nouns, making what
may be regarded as a possessive of the third person plural; as, wicahurjku,
their mother; wiciatkuku, their father.
4. 'Ki' is a possessive pronominal particle infixed in a large number of
verbs; as, bakiksa, bokiksa, nakiksa, in the Paradigm; and, okide, to seek
one!s own, from ode; wastekidaka, to love one!s own, from wastedaka; iyekiya,
to find one's own to recognize from iyeya, etc. In certain cases the 'ki' is
simply *k' agglutinated; as, kpaksa, to bredk off one's own, from paksa;
kpagarj, to part with one's own, from pagaq, etc.
5. Other possessive particles, which may be regarded as either pro-
nominal or adverbial, and which are closely agglutinated, are, 'hd,' in
Isanyati; *kd,' in Yankton, and 'gl,' in Titonwarj. These are prefixed to
verbs in 'ya/ 'yo,' and 'yu.' See this more fully explained.under Verbs.
Tables of Personal Pronouns.
SEPARATE PKOXOUNS.
Subjective. Objective. Possessive.
Sing. .3. iye ; is iye tawa

2. niye; ni.s niye nitawa
L miye; mis iniye roitawa
Dual 1. ugki ye ; iinkis uqkitawa
Plur. 3. iyepi ; iyepi tawapi.
2. niyepi; niyepi nitawApi
1. uijkiyepi; urjki.s uijkiyepi ni]kitawapi
INCORPORATED PRONOUNS.
Nominative. Objective. Possessive.
Sing. .3 -ku, -tku.; ta-

2 ya; ye i ni; ui ni-; ni-; nita-
1 wa; \ve ma; mi mi-; ma-; mita-
Dual 1 ui) ; mjki un-; unki-; unkita-
Plur. 3 wica -kupi, -tkupi; ta-pi
2 ya-pi ; ye-pi ui-pi; ni-pi ni-pi ; ni-pi; nita-pi
1 un-pi ; unki-pi j uij-pi; unki-pi un-pi; unki-pi ; unkita-pi
PBOtfOUNS. 17
COMPOUND PRONOUNS.
§ 24. These.are <di,' 'kici,' and <idi.'

1. The double pronoun ' ci,' combines the subjective I and the ob-
jective you; as, Avastecidaka, I love you, from wastedaka. (See § 20.)
2. The form ' kici,' when a double 'pronoun, is reciprocal, and requires
the verb to have the plural ending; as, wastekididapi, they love each other.
But sometimes it is a preposition -with and to: mici hi, he came with me. The
Titoijwai} say kici waki, I came ivith him.
3. The reflexive pronouns are used when the agent and patient are the
same person; as, wasteiîdaka, he loves himself, wasteni<?idaka, thou lovest
thyself, wastemieidaka, I love myself.
The forms of these pronouns are as follows:
Sing. Dual. Plur.
f) * ** *X* ' *
*/ /* *
2 . mci . niQi-pi
1. mic/i urjkigi urjkiî-pi.
RELATIVE PRONOUNS.
§ 25. 1. The relative pronouns are tuwe, ivho, and taku, what; tuwe
kasta and tuwe kakes, whosoever or anyone; taku kasta and taku kakes,
ivhatsoever or anything. In the Titorjwarj and Iharjktorjwarj dialects 'tuwa'
is used for tuwe, both as relative and interrogative.
2. Tuwe and'taku are sometimes used independently in the manner of
nouns: as, tuwe u, some one comes; taku yamni warjmdaka, I see three things.
3. They are also used with 'dan' suffixed and 'sni' following: as,
tuwedai] sni, no one; takudarj mduhe sni, I have not anything; tuktedarj urj
s"ni, it is nowhere; unmana ecorjpi sni, neither did it.
INTERROGATIVE PRONOUNS.
§ 26- .These are tuwe, wliof with its plural tuwepi; taku, what? which
is used with the plural signification, both with and without the termination
'pi;' tukte, which? tuwe tawa, whose? tona, tonaka, and tonakeda, how many ?
DEMONSTRATIVE PRONOUNS.
§27- 1. These are de, this, and he, that, with their plurals dena, these,
and hena, those; also, ka, that, and kana, those or so many. From these are
formeTd denaka and denakeca, these many; henaka and henakeca, those many;
and Ijanaka and kanakeda, so. many as those.
710a voL is 2
18 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
2. 'Dag' or 'na' is sometimes suffixed, with a restrictive signification;

as, dena, these, denana, only these; hena, those, henana, only so many.
3. 'E' is used sometimes as a demonstrative and sometimes as an im-
personal pronoun. Sometimes it stands alone, but more frequently it is in
combination, as, 'ee,' 'dee,' 'hee,' this is it. Thus it indicates the place of
the copula, and may be treated as the substantive verb. (See § 155.)
ARTICLES.
§ 28. There are properly speaking only two articles, the definite and
indefinite.
Definite Article.
§ 29. 1. The definite article is kirj, the; as, wicasta kin, the man, maka
kirj, the earth.
2. The definite article, when it occurs after the vowel 'e' which has
taken the place of 'a' or 'an,' takes the form 'cin' (§ 7. 1.); as, widasta side
cirj, the bad man.
3. Uses of the definite article: (a) It is generally used where we would
use the in English. (&) It is often followed by the demonstrative 'he' kirj
he in which case both together are equivalent to that which. In the place
of 'kin,' the Titonwarj generally use 'kirjharj.' 1 (c) It is used with verbs,
converting them into verbal nouns; as, ecorjpi kin, the doers, (d) It is
often used with class nouns and abstract nouns; when in English, the would
be omitted; as, woksape kirj, the ivisddm, i. e., wisdom. See this more at
large under Syntax.
4. The form of kirj, indicating past time, is kon, which partakes of the
nature of a demonstrative pronoun, and has been sometimes so considered;
as, wicasta kon, that man, meaning some man spoken of before.
5. When 'a' or 'an' of the preceding word is changed into 'e,' 'kon'
becomes 'cikorj' (§ 7. 1.); as, tuwe warjmdake cikon, that person whom I
saw, or the person I saw.
In Titonwai), koi) becomes coij, instead of cikoij. W. J. CLEVELAND.
Indefinite Article.
§ 30. The indefinite article is ' \varj,' a or an, a contraction of the nu-
meral wanzi, one; as, wicasta warj, a man. The Dakota article 'wan' would
seem to be as closely related to the numeral 'wanzi' or 'warjda,' as the
'While some of the Titorjwan may use "Idnhan" instead of "3[in/' this can not be said"of those'
on the Cheyenne Eiver and Lower Brule reservations. They use 5[in in about two hundred and fifty-
five texts of the Bushotter and Bruyier collection of the Bureau of Ethnology. J. o. D.
VEEBS VEBBAL BOOTS. 19
English article 'an' to the numeral one. This article is used a little less
frequently than the indefinite article in English.
VERBS.
' § 31. The Verb is much the most important part oi' .speech in Dakota;
as it appropriates, by agglutination and synthesis, many of the pronominal,
prepositional, and adverbial or modal particles of the language.
Verbal Roots.
'§ 32..The Dakota language contains many verbal roots, which are
used as verbs only with certain causative prefixes, and which form partici-
ples by means of certain additions. The following is a list of the more
common verbal roots:
baza, smooth koijta, notch saka, press down
ga, open out ksa, separate ska, tie
gaij, open out ksa, bend skica, press
gapa, open out ksiza, double up siia, miss
gata, spread ktaij, bend spa, break off
guka, spread out mdaza, spread open spi, pick off
hiijta, brush off nidaza, burst out spu, fall off
kmuij, twist mdu, fine, pulverize suza, mash
hna, fall off mil a, rip taka, touch, make fast
hnayan, deceive mni, spread out taij, iceM, touch
huhuza, shake pota, icear out tepa, wear o^F
fica, open out, expand psaka, break in tico tica, scrape
fici, crumble, gap psur), spill tipa, contract
hdata, scratch psurj, dislocate titai), ^«tW
fide6a, tear, smash pta, cut out, pare off tkuga, ftreafc ojf
Moka, make a hole ptaijyaij, turn over tpi, cracA;
liepa, exhaust ptuza, crack, split tpu, crumble, fall off
fiica, arouse sba, ravel wega, fracture
fipa, fall down sbu, dangle winza, bend doicn
ftpu, crumble off sdeca, split zamni, open out
fitaka, catch, grip skica, press za, S<M'
fiu, peel skita, draw tight zaza, rw6 out, efface
huga, jam; smash smirj, scrape off zu), stiff
kawa, open sna, ring zipa, pinch
kca, untangle sni, cold, gone out
kiijca, scrape off sota, clear off, whitish zuzu, come to pieces.
kinza, creak
Verbs formed by Modal Prefixes.
§ 33. The modal particles ' ba,' ' bo,' ' ka,' ' iia,' ' pa,' ' ya,' and ' yu'
are prefixed to verbal roots, adjectives, and some neuter verbs, making of
them active transitive verbs, and usually indicating the mode and instru-
ment of the action.
(a) The syllable 'ba' prefixed shows that the action is done by cutting
or sawing, and that a knife or saw is the instrument. For this the Titonwarj
use ' wa' for the prefix.
(b) The prefix ' bo' signifies that the action is done by shooting with a
gun or arrow,'by punching with a stick, or by any instrument thrown end-
wise. It also expresses the action of rain and hail; and is used in reference
to blowing with the mouth, as, bosiii, to blow out.1
(c) The prefix ' ka' denotes that the action is done by striking, as with
an axe or club, or by shaving. It is also used to denote the effects of wind
and of running water.
(d) The prefix l na' generally signifies that the action is done with the
foot or by pressure. It is also used to express the involuntary action of
things, as the bursting of a gun, the warping of a board and cracking of
timber, and the effects of freezing, boiling, etc.
(e) The prefix 'pa' shows that the action is done by pushing or rubbing
with the hand.
(/) The prefix 'ya' signifies that the action is performed with the mouth.
(g) The prefix 'yu' may be regarded as simply causative -or effective.
It has an indefinite signification and is commonly used without any refer-
ence to the manner in which the action is performed.
Usually the signification of the verbal roots is the same with all the prefixes, as
they only have respect to the manner and instrument of the action; as, baksa, to cut
in two with a knife, as a stick; boksa, to shoot off; kaksa, to cut off with an axe ; naksa,
to break off with the foot; paksa, to break off with the hand; yaksa,- to bite off; yuksa,
to break off. But the verbal root £ka appears to undergo a change of meaning; as,
kas"ka, to tie, yuska, to untie.
§ 34. These prefixes are also used with neuter verbs, giving them an
active signification; as, nazin, to stand, yunazirj, to raise up, cause to stand;
<5eya, to cry, naceya, to make cry by kicking.
§ 35. 1. We also have verbs formed from, adjectives by the use of such
of these prefixes as the meaning of the adjectives will admit of; as, waste,
good, yuwaste, to make good; teca, new, yuteda, to'make new; sica, bad,
yasica, to speak evil of.
2. Verbs are also made by using nouns and adjectives in the predicate,
in which case they are declined as verbs; as, Damakota, I am a Dakota ;
mawaste, I am good.
Tor the Titonwat) use, see '-wo' and <yu' in the Dictionary.
COMPOUND VERBS CONJUGATION FOEM. 21
3. Sometimes other parts of speech may be used in the same way, i. e.,
prepositions; as, einatanhan, I am from.
COMPOUND VERBS.
§ 36. There are several classes of verbs which are compounded of two
verbs.
1. 'Kiya' and 'ya' or 'yarj,' when used with other verbs, impart to
them a causative signification and are usually joined with them in the same
word; as nazin, he stands, uazinkiya, he causes to stand. The first verb is
sometimes contracted (see § 11); as, warjyaka, he sees, warjyagkiya, he
causes to see. . . ,
2. In the above instances the first verb has the force of an infinitive or
present participle. But sometimes the first as well as the second has the
force of an independent finite verb; as, hdiwarjka, he comes home sleeps
(of hdi and warjka); hinazirj, he comes stands (of hi and nazirj). These may
be termed double verbs.
§ 37. To verbs in Dakota belong conjugation, form, person, number,
mode, and tense.
CONJUaATION.
§ 38. Dakota verbs are comprehended in three conjugations, distin-

guished by the form of the pronouns in the first and second persons singu-
lar which denote the agent. Conjugations I and II include all common
and active verbs and III includes all neuter verbs.
(a) In. the first conjugation the subjective singular pronouns are 'wa'
or ( we'and 'ya' or 'ye.'
(6) The. second conjugation embraces verbs in 'yu,' 'ya,' and 'yo,'
which form the first and second persons singular by changing the 'y' into
'md' and 'd,' except in the Titorjwarj dialect where these are *bl' and '!.'
(c) Neuter and adjective verbs form the third conjugation, known by
taking what are more properly the objective pronouns 'ma' and 'ni.'
1. Of neuter verbs proper we have (a) the complete predicate, as, t&, to
die; asni, to get well; (6) w-ith adjectives; as waste with ay a or ic"aga;
was"te amayan, I am growing better.
2. Of predicate nouns; as, Wamasidurj, I am a Frenchman.
. .3. Of predicate adjectives; as, mawaste, I am good. AH adjectives may
be so used.- A. L. Riggs.
FORM.
§ 39. Dakota verbs exhibit certain varieties of form which indicate
corresponding variations of meaning.
22 DAKOTA GEAMMAE, TEXTS, AND ETHHOGEAPHY.
1. Most Dakota verbs may assume a frequentative form, that is, a form
which conveys the idea of frequency of action. It consists in doubling a
syllable, generally the last; as, baksa, to cut off ivitli a knife, baksaksa, to
cut off in several places. This form is conjugated in all respects just as the
verb is before reduplication.
2. The so-called absolute form of active verbs is made by prefixing
*wa' and is conjugated in the same manner as the primitive verb, except
that it can not take an objective noun or pronoun. The 'wa' appears to be
equivalent to the English something; as manor), to steal, wamanorj, to steal
something; taspaijtaijka mawanorj (cipple I-stole}, I stole an apple, wama-
wanorj, I stole something, i. e., / committed a theft.
3. When the agent acts on his oivn,'\. e. something belonging to him-
self, the verb assumes the possessive form. This is made in two ways: First,
by prefixing or inserting the possessive pronoun 'ki' (and in some cases 'k'
alone); as, wastedaka, to love anything; chjca wastekidaka, he loves his
child. Secondly, in verbs in 'yu,' 'ya,' and l yo,' the possessive form is
made by changing 'y' into 'hd;' as, yuha, to have or possess any thing;
hduha, to have one's own; suktanka wahduha, I have my oivn horse.
It has already been noted that in the Yanktoii dialect the 'y' becomes
'kd' and in the Teton dialect 'gl;' thus in the three dialects they stand,
hduha, kduha, gluha. The verb 'hi,' to come to, forms the possessive in the
same way: hdi, kdi, gli, to come to one's oivn home. Examples of 'k' alone
agglutinated forming the possessive are found in kpatan, kpagan, kpaksa,
etc. It should be also remarked that the 'k' is intercnangable with f t,' so
that among some of the Dakotas we hear tpatan, etc.
4. When the agent acts" on himself, the verb is put in the reflexive form.
The reflexive is formed in two ways: First, by incorporating the reflexive
pronouns, ici, ni<?i, mici, and urjkici; as, wastei<?idaka, lie loves himself. Sec-
ondly, verbs in 'yu/ 'ya,'and *yo,' that make the possessive by changing
'y' into 'hd,' prefix to this form 4;' as, yuzaza, to ^vash any thing; hduzaza,
to wash one's own, as one's clothes; ihduzaza, to ivash oneself.
5. Another form of verbs is made by prefixing or inserting preposi-
tions meaning to and for. This may be called the dative form.
(a) When the action is done to another, the preposition *ki' is prefixed
or inserted; as, kaga, to make any thing; kicaga, to make to one; wowapi
kic&ga, (writing to-him-he-made), he wrote him a letter. This form is also-used
when the action is done on something that belongs to another; as, suijka
kikte, (dog to-him-he-killed^ he 'killed his dog.
PEESON NUMBEE MODE.' 23
(6) When the thing is done for another, 'kfdi' is used; as, wowapi
kidicaga, (writing for-him-he-made) he wrote a letter for Mm. In the plural,
'this sometimes has a reciprocal force; as, wowapi kici<5agapi, they wrote let-
ters to each other.
6. In some verbs 'ki' prefixed conveys the idea that the action takes
effect on the middle of the object; as, baksa, to cut in two with a knife, as a
.stick; kibaksa, to cut in two in the middle.
1. There is a causative form made by 'kiya' and 'ya.' (See §. 36. 1.)
8. (a) The locative form should also be noted, made by inseparable
prepositions 'a,' 'e,' 'i,' and 'o': as, amaui, ewarjka, inazirj and ohnaka.
(6) Verbs in the "locative form," made by the inseparable 'a' have
several uses, among which are: 1. They sometimes express location on, as
in arnani, to walk on. 2. Sometimes they convey the idea of what is in ad-
dition to, as in akaga, to add to.
PERSON.
' § 40. Dakota verbs have three persons, the first, second, and third.
The third person is represented by the verb in its simple form, and the sec-
end and first persons by the addition of the personal pronouns.
NUMBER.
§ 41. Dakota verbs have three numbers, the singular, dual, and plural.
1. The dual number is only of the first person. It includes the person
speaking and the one spoken to, and is in form the same as the first person
plural, but without the termination 'pi;' as, wasteur)daka, -we two love him;
maurjni, we two walk.
1 . 2. The plural is formed by suffixing 'pi;''"as, wasteundakapi, 'we love
him; manipi, they walk.
3. There are some verbs of motion which form what may be called a
collective plural, denoting that the action is performed by two or more acting
together or in a body. This is made by prefixing ' a' or ' e;' as, u, to come,
au, they come; ya, to go, ay a, they go;, nazin, to stand, enazin, they stand.
These have also the ordinary plural; as, upi, yapi, nazirjpi.
MODE. .
§ 42. There are three modes belonging toVDakota verbs.: the indicative,
imperative, and infinitive. - .=.>
1. The indicative. is. the common form ,of the -verb; as, ceya/7ie(.cries;
deyapi, they cry.
24 DAKOTA GKRAMMEB, TEXTS, A3sT D ETHNOGRAPHY.
2. (a) The imperative singular is formed from the third person singular
indicative and the syllables ' wo' and ' ye;' as, ceya wo, ceya ye, cry thou.
Instead of 'ye,' the Mdewakarjtorjwarj has ' we,' and theTitorjwarj * le.' The
Yankton and Titorjwarj men nse 'yo.'
(fc) The inoperative plural is formed by "the syllables ' po,' l pe,'' m,' and
'miye;' as, ceya po, ceya pe, ce}ram, and ceya miye. It has been sug-
gested that ' po' is formed by an amalgamation of ' pi,' the common plural
ending, and l wo,' the sign of the imperative singular. In like manner, 'pi'
and ' ye,' may be combined to make ' pe.' The combination of ' miye' is
not so apparent.1
By some it is thought that the Titonwan women and children nse ' na'
for the imperative.2
The forms 'wo,' 'yo,' and 'po' are used only by men; and 'we,' 'ye,' 'pe,' and
'rniye' by women, though not exclusively. From observing this general rule, we
formerly supposed that sex was indicated by them; but lately .we have been led to
regard 'wo' and 'po' as used in commanding, and 'we,' 'ye,' 'pe,' and 'miye,' in
entreating. Although it would be out of character for women to use the former, men
may and often do use the latter.
When 'po.' 'pe,' and 'miye' is used it takes the place of the plural ending 'pi;'
as, ceya po, ceya miye, cry ye. But with the negative adverb ' sui,' the ' pi' is retained;
as, ceyapi sni po, do not cry.
Sometimes in giving a command the 'wo' and 'ye,' signs of the imperative, are
not expressed, The plural endings are less frequently omitted.
3. The infinitive is commonly the same as the ground form of the verb,
or third person singular indicative. When two verbs come together, the
first one is usually to be. regarded as the infinitive mood or present parti-
1 Instead of 'po/ 'pe' and 'miye/ the Titonwarj make the imperative plural by the plural ending
'pi' and 'ye/ or 'yo;' as, ecotjpi yo. In the Lord's prayer, for example, we say, " Waunhtanipi kirj
uijkidicazuzupi ye;" but we do not say in the next clause, "Ka taku wawiyutarj kii) ekta unkayapi
£ni piye," but "unkayapi s"ni ye." Possibly the plural termination 'pi' and the precative form 'ye'
may have been corrupted by the Santee into ' miye/ and by the Yankton and others into ' biye.' w. J. c.
Then it would seem plain that 'po'is formed from 'pi' and 'yo;' and we reduce all the imperative
forms, in the last analysis, to 'e' and 'o.' s. R. R.
2 'Na' can hardly be called a sign of the imparative, as used by women and children. (1) It
appears to be an abbreviation of wanna, now: as, maku-na, i. e., maku wanna, Give me, now ! A cor-
responding use of now is found in English. (2) It is, at best, an inter)ectional adverb. (3) It is not
used uniformly with an imperative form of the verb, being often omitted. (4) It is used in other
connections; (a) as a conjunction when used by women it may be only such, as, inakn na, Give it to
me, and an incomplete sentence; it is often used between two imperative verbs, as, ikn na yuta, take
and eat, whereas, if it was an imperative sign, it would follow the last verb; (6) it is used to sooth
drying children, as, Na! or, Nana! (c) Na! andNaua! are also used for reproving or. scolding. (5)
'Na' is used possibly as the terminal c la,' and will drop off in the same way. (6) If'na' were a
proper sign of the imperative, men would use it (or some corresponding form) as well as women.
But.they do not. We niid 'wo' and 'we/ 'yo' and 'ye/ 'po' and 'pe;' but nothing like 'na' used
by men. T. L. R.
TENSE PARTICIPLES. 25
ciple; and is contracted if capable of contraction (§ 11); as, warjyaka, to

see any thing, warjyag mde kta, (to see it I-go ivill) I ivill go to see it; nahoij
waur), (hearing I-ani) I am hearing, or I hear.
What in other languages are called conditional and subjunctive modes may be
formed by using the indicative with the conjunctions uijkans, kinhaq or cinhan,tuka,
e£ta or Sta, and kes, which come after the verb; as, ceya urjkans", if he had cried; ceye
cinhan, if he cry; ceye kta tuka, he icould cry, but he does not: wahi unkanS wakaSke
kta tuka, if I had come, I would have bound him.
TENSE.
§ 43. Dakota verbs have but two tense forms, the aorist, or indefinite,
and the future.
1. The aorist includes the present and imperfect past. It has com-
monly no particular sign. Whether the action is past or now being done
must be determined by circumstances or by the adverbs used.
2. The sign of the future tense is 'kta' placed after the verb. It is
often changed into 'kte;' for the reason of which, see § 6. 1. b.
What answers to a perfect past is sometimes formed by using l kon' or ' cikon,'
and sometimes by the article ' kin' or ' ciij;' as taku nawalion kon, what I heard.
PARTICIPLES.
§ 44. 1. The addition of ' hay ' to the third person singular of some
verbs makes an active participle; as, ia, to speak, iaharj, speaking; nazin, to
stand, nazhjhan, standing; raani, to 'walk, maniharj, walking. The verbs that
admit of this formation do not appear to be numerous.1
2. The third person singular of the verb when preceding another verb
has often the force of an active participle; as, naliorj waurj, I am hearing.
When capable of contraction it is in this case contracted; as, waijyaka, to
see, warjyag nawazin, I stand seeing.
§ 45. 1. The verb in the plural impersonal form has in many instances
the force of a passive participle; as, makaskapi wauij, (nie-they-bound I-ani)
I am bound.
2. Passive participles are also formed from the verbal roots (§ 33) by
adding ( harj' and ' waharj;' as, ksa, separate, ksaharj and ksawaharj, broken
1 Judging frorn analogy, hai) (see hai), to stand, to stand upright on end, in the Dictionary) must
have been used long ago as a classifier of attitude, the standiny object. Even now we find such a use
of tan in (Jegiha (Omaha and Ponka), kaq in Kansa, tqaij and kqarj in Osage, taha in jôiwere, and
tceka in Winnebago. The classifier in each of tliese languages is also used after many primary verbs,
as harj is here, to express incomplete or continuous action. See "The comparative phonology of four
Siouan languages," in the Smithsonian Report for 1883. J. O. D.
in t^vo, as a stick. In some cases only one of these forms is in use; but
generally both occur, without, however, so far as we have perceived, any
difference in the- meaning.
A few of the verbal roots are used as adjectives; as, mdu, fine; but they also
take the participle endings; as, mduwahaij crumbled fine.
CONJUGATION I.
§ 46. Those which are embraced in the first conjugation are mostly
active verbs and take the subjective article pronouns ' ya' or ' ye' and
' wa'.or ' we' in the second and first persons singular.
. ' FIRST VARIETY.
§ 47. The first variety, of the first conjugation is distinguished by pre-

fixing or inserting i ya' and ' wa,' article pronouns of the second and first
persons singular.
, . A. PRONOUNS PREFIXED.
Kaska, to tie or, bind anything.

INDICATIVE MODE.
Aorist tense.
' Sing. Dual. Plur.

3. kaska, he binds o'r he bound. kaskapi, they bind.
2. yaka£ka, thou bindest. yakaskapi, ye bind.
1. wakaska, I bind. uijkaska, we two bind. uykaSkapi, we bind.
Future tense.
3. kaske kta, he will bind. kaskapi kta, they will bind.

2. yakaske kta, thou ivilt bind. yakaskapi kta, ye will bind.
1. wakaSke kta, I ivill bind. urjkaSkapi kta, we will bind.
uijkaSke kta, we two will bind.
IMPERATIVE MODE.
Sing. Plur.
2. kaSka wo, ye, or we, bind-thou. kas"kft po, pe, or miye, bind ye.
PARTICIPLE.
-- kaSkahaij, bound.
CONJUGATION I. 27
B. PRONOUNS INSERTED.
Manor), to steal anything.
INDICATIVE MODE.
Aorist tense.
Sing. ' Dual. Plur.
3. man6n, he steals or stole. manoijpi, they steal.
2. mayanoi), thou stealest. mayanonpi, ye steal.
1. mawanon, 'Isteal. inamjnon, we two steal. maunnonpi, io« steal.
Future tense.
3. manon kta, lie will steal. .. ...... manorjpi kta, they will steal.
2. mayanorj kta, thou ivilt steal. mayanonpi kta, ye icill steal.
1. mawanoi) kta, I will steal. maunnorjpi kta, we will steal.
'' . 'maurjiiorj kta, we tied will steal. c "' :
IMPERATIVE. MODE.
.Sing. . ' Plur.
2. manor) wo, ye, or we, steal thou. rnan6i) po, pe, or miye, steal ye.
. ::§ 4B, The verb yuta, to eat anything, may;,be regarded as .coming
under the first variety of this conjugation. Then 'yu'is dropped when the
pronouns are assumed; as, yuta, he eats, yata, thou eatest, wata, / eat.
SECOND VARIETY.
§ 49. The second variety of the first conjugation is distinguished by the

use of ( ye' and 'we' instead of 'yaki' and ' waki' (§ 18. 4), in the second
and first persons singular.
A. PRONOUNS PREFIXED.
Kiksuya, to remember any thing.
. . INDICATIVE MODE. . .
Aorist tense. . ' ''

i \ . . f ' '.'
Sing. Dual. Plur.
3. kiksuya, he remembers. kiksuyapi, they remember.
2. y6ksuya, thou rememberest. y^ksuyapi, ye remember.
1. w6ksuya, I remember. mjkiksuya, ice two remember, uqkiksuyapi, ive remember.
... , IMPERATIVE MODE.
Sing. ,,....; ?lur-

2. kiksuya wo, ye, or we, remember thou. kiksuya po, pe, or miye, remember, ye.
Future tense. It is deemed unnecessary to give any further examples of the
future tense, as tliose which have gone before fully illustrate the manner of its formation.
B. PRONOUNS INSERTED.
Ecaki6oi), to do anything to another.
INDICATIVE MODE.
Aoriat tense.
Sing. Plur.
3. e6aki6oij, he does to one. ecaki6onpi, they do to.
2. ec^yecon, thou doest to. ecaye6onpi, ye do to.
1. ecawecorj, I do to. e6auijkicorj, ice two do to. ecauijkiconpi, we do to.
IMPERATIVE MODE.
Sing. Plur.
2. eeakicoij wo, ye, or we, dp thou it to one. ecakicor) po, pe, or miye, do ye it to one.
CONJUGATION II.
§ 50. Verbs in 'yu,' 'ya,' and ' yo,' which change *y' into 'd' for the
second person, and into ' md' for the first person singular, belong to this
conjugation. They are generally active in their signification.
FIRST VARIETY.
A. VERBS IN <YU. ;
Yu£tan, to finish or complete any thing.1

INDICATIVE MODE.
Aoriat tense.
Sing. Dual. Plur.

3. yuStar), he finishes or finished. yuStanpi, they finish.
2. du£taij, thou dost finish. duStanpi, ye finish.
1. mdn.s'tar), I finish. linStaij, we two finish. un^tanpi, we finish.
IMPERATIVE MODE.
Sing.. Plur.
wo, etc., finish thou. yuStar) po, etc., finish ye.
First person plural Arerbs in <yu' generally form the first person plural and
dual by dropping the 'yu,' as in the example; but occasionally a speaker retains it
and prefixes the pronoun, as, urjynstaijpi for un^tanpi.
1 In the Titonwaq dialect, yus"taq has lu^tarj in the second person singular, and blus'tag in the first.
CONJUGATION II. 29
B. VERBS IN <YA.'
Yaksa, to bite any thing in two.
INDICATIVE MODE.
Aori'st tense.
Sing. Dual. Plur.
3. yaksa, he bites in two. yaksapi, they bite in two.
2. daksa, thou bitest in two. daksapi, you bite in two.
I. mdaksa, J bite in two. unyaksa, we two bite in two. ugyaksapi, ive bite in two.
IMPERATIVE MODE.
Sing. Plur.
yaksa wo, etc., bite thou in two. yaks4 po, etc., bite ye in two.
Ya, to go, is conjugated in the same way in Isarjyati, but in the Iharjk-
tonwan and Titonwar) dialects it gives us a form of variation, in the singu-
lar future, which should be noted, viz: yin kta, ni kta, mni kta; dual,
urjyii) kta.
C. VERBS IN 'YO.'
lyotarjka, to sit down.

INDICATIVE MODE.
Aoriat tense.
Sing. « Dual. Plur.
3. iyotanka, he sits down. iydtankapi, they sit down.
2. idotanka, thou sittest down. id6tankapi, you sit down.
1. imdotaqka, I sit down. mikiyot&yk&jWetwositdown. unkiyotankapi, ice sit doicn.
IMPERATIVE MODE.
Sing. Plur.
iy6tanka wo, etc., sit thou down. iytftaijka po, etc., sit ye down.
SECOND VARIETY.
§ 51. The second variety of the second conjugation embraces such verbs
as belong to the same class, but are irregular or defective.
IRREGULAR FORMATIONS.
(a) Hiyu, to come or start to come.
INDICATIVE MODE.
Aorist tense.
Sing. Dual. Plur.
3. hiyu, he comes. hiyupi, they come.
2. hidu, thou comest. hidupi, you come.
1. hibiij I come. unhiyu, we two come. unhfyupi, we come.
IMPERATIVE MODE.
Sing. Plur.
hiyu wo, etc., come thou. hiyu po, etc., come ye.
(&) Yukal), to be or there is.
Sing. Dual. Plur.
3. yukan, there is some. yukaijpi, they are.
2. dukanpi, you are.
1. unkaij, ice two are. unkanpi, ice are.
The yerb t yukatj' in the singular is applied to things and not to persons except
as considered collectively.
(c) Plur. Yakoijpi, they are.
Sing. Dual, Plur.
3. yakdnpi, they are.
2. dakanoij, thou art. dakanonpi, you are.
1. uijyakoij, ice two are. mjyakonpi, we are.
These last two verbs, it will be observed, are defective. Kiyukan, formed from
yukai), is used in the sense of to maJce room for one and is of the first conjugation.
VERBS WITH OBJECTIVE PRONOUNS.
§ 52. 1. The objective pronoun occupies the same place in the verb as
the subjective; as, kaska, lie binds, makaska, lie binds me; manor), he steals,
maninorj, he steals thee.
2. When the same verb contains both a subjective and an objective
pronoun, the objective is placed first; as, mayakaska, thou kindest me,
mawicayanon, thou stealest them. An exception is formed by the pronoun
of the first person plural, which is always placed before the pronoun of the
second person, whether subjective or objective; as urjnicaskapi, we bind you.*
KASKA, to tie or bind.
Mm, her, it. thee. me. them. J/OU. us.
Sing. 3. kaska" ni6a"ska maka'ska wica"kaska nicii^kapi uijk^skapi

2. yaka"ska mayakaska wi6a"yakas"ka uny^kaskapi
Indicative. 1. wakaska cicdska wi64wakaska cic^skapi
Dual. uijka^ka wicuqka^ka
Plur. 3. kaska"pi nidaskapi makaskapi wid^kaskapi nic^skapi uqk^skapi
2. yaka"skapi mayiikaskapi wic^yakaskapi uijy^ka^kapi
1. urjkiiskapi ugnl6a3kapi wicuqkaskapi uijnicaskapi
§
15
Sing, ka^ka" wo, etc. mak^ka wo widaka^ka wo uzjkfiska po
Plur. kaska po, etc. maka'ska po wiciika^ka po urjk^ska po
i$*
NEUTEK AND ADJECTIVE VEBBS. 31
Impersonal Forms.
§ 53. Active verbs are frequently used impersonally in the plural
number and take the objective pronouns to indicate the person or persons
acted upon, in which case they may be commonly translated by the Eng-
lish passive.;, as, ka£kapi, (they-bound-hwi) lie is bound; nicaskapi, (they-bound-
tliee) tliou art ~bound; makaskapi, (they bound me) I am bound; wicakaskapi,
(they bound them) they are bound.
Neuter and Adjective Verbs.
- -"§ 54; Neuter and: adjective verbs seem likewise to be used impersonally
and are varied by means of the same pronouns; as, -ta, dies- or he- dies or he
is dead, nita, tliee-dead or thou art dead, mata, me-dead or I die or am dead,
tapi, they die or are dead; possessive form, kita, dead to, as, ate makita,/aêr
to me dead; waste, good, niwaste, thee-good, thou art good, inawaste, me-good,
I am good, urjwastepi, we are good.
It is suggested by Prof. A. W. Williamson that the so-called objective
pronouns in these cases are used as datives and that they find analogy in our
English forms methinks, meseems.1 A further careful consideration of these
Dakota article pronouns and the manner in which they are used leads to
the conclusion that these were the original forms, as fragments of ' miye'
and ' mye.' In the progress of the language it was found convenient, and
even necessary, for the active transitive verbs to have other forms, as, ( wa'
and ' ya/ to be used solely as subjective rjronominal particles.2 Whence
they were obtained is not manifest. But as children, in their first efforts to
speak English, are found disposed invariably to use the objective for the
subjective, as, me want, me cold, me sick, me good, etc., it would be natural
that where the necessity of changing does not exist the original forms should
be retained as subjectives. The form for the first person plural has been
retained both as subjective and objective. Many of this class of verbs are
best translated as passives. ' ' :v
It appears practically convenient to include these verbs and a few
others which are varied in a similar manner in one group, to which we will
give the name of third conjugation.
1 See foot-note on the Paradigm after § 59, 4. Prof. A. W. Williamson is correct Avitti reference
to possessive or dative verbs in 'ki/ as kita, raakita. Compare the use of the Latin sum: Est mihi
liber. But niwas"te, mawaste, urjwastepi, nita, mata, uijtapi cannot be said to convey a dative idea.
The cognate languages show that these are pure objectives. J. 0. D.
2 How about ind (bd, bl) and d (1), mentioned in § 18/7? J. O. D.
CONJUGATION III.
§ 55. This conjugation is distinguished by the pronouns ' ni' in the

second and ' ma' in the first person singular. Those verbs included under
the first variety take these pronouns in their full form. The second variety
embraces those in which the pronouns appear in a fragmentary state and are
irregular in their conjugation. ~
FIRST VARIETY.
§ 56. To this variety belong neuter and adjective verbs. The proper
adjective verbs always prefix the pronouns; but, while some neuter verbs
prefix, others insert them.
A. PKOXOUNS PREFIXED.
Ta, to die or be dead.

IXDICATIVE MODE.
Aorist Tense.
Sing. Dual. Plur.
3. ta, he is dead or he dies. tapi, they are dead.
2. nita, thou art dead or thou diest. nitapi, you are dead.
1. mata, I am dead or I die. uijta, we two are dead, mjtapi, we are dead.
IMPERATIVE MODE.
Sing. Plur.
2. ta wo, etc., die thou. ta po, etc., die ye.
Waste, good or to be good.
Sing. Dual. Plur.
3. waste, lie is good. wast^pi, they are good.
2. niwaste, thou art good. mwastepi, you are good.
1. mawaSte, / am good. ui)waste, we two are good. uijwastepi, we are good.
B. PROXOUXS IXSKRTED.
Asni, to get well or be well, recover from sickness.
INDICATIVE MODE.
Aorist Tense.
Sing. Dual. Plur.
3. asm', he is well. asnipi, they are well.
2. anisni, thou art icell. anisnipi, you are well.
1. amasni, I am well. ui)k£sni, ^^ e tico are well. in)kasnipi, we are well.
IMPERATIVE MODE.
Sing. Plur.
asni wo, etc., be thou well. asni po, etc.., be ye well.
CONJUGATION III. 33
SECOND VARIETY.
§ 57. Verbs in this variety have only *n' and 'in,' fragments of the
article pronouns 'm' and 'ma/ in the second and first persons singular.
These appear to be mostly active transitive verbs.
A. PRONOUNS PREFIXED.
1. The fragmentary pronouns 'n' and 'm' are prefixed to the verb in
its entirety.
Tig, to -me any thing, as a tool, etc.
INDICATIVE MODK.
Ten »e.
Sing. Dual. Plur.

3. nrj, he uses. utjpi, they use.
'2. nun, thou usest. nunpi, ye use.
1. murj, I use. unkiuj, we two use. iinkunpi, ice use.
In this and the following examples only the indicative aorist is given, the forma-
tion of the remaining parts having been already sufficiently exhibited.
TTijpa and caijnuijpa, to sinoke a pipe, are conjugated like un, to use.
The reflexive form of verbs, which in the third person singular commences with
' ihd' (see § 39. 4.), is also conjugated like 'un ;' as, ihdaska, to bind oneself; nihda^ka,
thou bindest thyself; inihdaska, I bind myself.
2. The agglutinated 'ri' and 'm' take the place of the initial 'y.'
(a) Yaljka, to be.

Sing. Dual. Plur.
3. yanka, he is. yankapi, they are.
2. nank3, thou art. nankapi, ye are.
1. manka, I am. unyanka, we two are. nnyaijkapi, ice are.
(b) Yaqka, to iceave, as snowshoes.
Sing. Dual. Plur.

3. yanka, he tceaves. yaijkapi, they weave.
2. nanka, thou weakest. nankapi, you weave.
1. mnarjka, I iveave. unyanka, ice two weave. uijyankapi, we iceave.
Yai)ka, to iceave, differs in conjugation from yanka, to be, only in the first person
singular.
.13. PRONOUNS INSERTED.
3. 'N' and 'm' take the place of 'w.'

7105 VOL ix 3
(a) Owinza, to make a, bed of or use for a bed.

Sing. Dual. Plur.
3. owinza, he uses for a bed. owirjzapi, they use for a bed.
2. oninza, thou usestfor a, bed. ' oninzapi, you use for a bed.
1. ominza, I use for a bed. unkowinzapi, ice use for a bed.
ivnkowhjza, we two use for a bed.
(b) Iwarjga, to inquire o/one.

Sing. Dual. 0 Plur.
3. iwanga, he inquires of. iwaijgapi, they inquire of.
2. inunga, ifhou inquirest of. inungapi, you inquire of.
1. imunga, I inquire of. uijkiwaijga, ice two inquire of. unkiwangapi, we inquire of.
This second example differs from the first in the change of vowels, 'u' taking the
place of l a.'
Waijka and iwarjka, to lie doivn, go to bed, are conjugated like iwanga.
In the Titoijwai) dialect iyuijga is used instead of iwanga, thus:
Sing. Dual. Plur.
3. iyuijga. iyungapi.
2. inunga. inungapi.
1. inauijga. ' uijkiyuijga. unkiyungapi.
Iciyunga, I inquire of tliee; nijkiniyungapi, ive inquire of you; etc.
They also say yuijka and iyunka, instead of wanka and iwarjka. The like change
of l wa' to l yu' is found in other words.
4. *N' and 'm' inserted with an 'a' preceding.

Edoi), to do anything.
Sing. Dual. Plur.
3. ecdn, he does. e66ijpi, they do.
2. ecanon, thou doest. ecanonpi, you do.
1. ecamon, I do. ecdijku, tve tico do. econkupi and ecorjkoijpi, we do.
He"con, k^coij, and tokoij are conjugated like ec6n.
C. PRONOUNS SUFFIXED.
5. The pronouns when suffixed take the forms 'xii' and 'nil
a. Ecir), to think.
Sing. Dual. Plur.
3. ecin, he thinks. eciijpi, they think.
2. ecanni, thou thinJcest. ecaijnipi, you think.
1. ecanmi, I think. uijk^cin, we two think.. unke'cinpi, ice think.
H6cin, kecin, wacirj, and awaciij are conjugated like eciij.
DOUBLE CONJUGATIONS. 35
Ii), to wear, as a shawl or blanket.

Sing. Dual. Plur.
3. irj, lie icears. i^pi; they wear.
2. hinni, thou wearest. hinnipi, you wear.
1. hinmi, I wear. unkiij, we tioo icear. uijkiijpi, ice wear.
This example differs from the preceding in receiving a prefixed <h.'
DOUBLE VERBS.
§ 58. These are formed of two verbs compounded (fy 37. 2.). They
usually have the pronouns proper to both verbs, though sometimes the
pronouns of the last verb are omitted ; as, hdiyotaijka (hdi and iyotanka),
to come home and sit down ; wahdimdotanka, I come home and sit down; they
also say wahdiyotanka.
CONJUGATIONS I AND II.
Hiyotaijka, to come and sit down.
Sing. Dual. Plur.
3. hiyotanka, he comes, etc. hiyotaijkapi, they come, etc.
2. yaMdotanka, thou earnest, yahidotarjkapi, you come, etc.
etc. unhiyotarjkapi, ice come, etc.
1. wahfrndotanka, I come, uijhiyotaijka, ice tico come,
etc. etc.
Hdiyotarjka is conjugated like hiyotaijka. Hinazirj, hdina/iij, a-nd kinazirj, in both
parts, are of the first conjugation; as, wahiuawazin, yahinayaziij, etc.
CONJUGATIONS I AND III.
, to run (prob. i and yaijka).

Sing. Dual. Plur.
3. inyanka, he runs. ijjyankapi, they run.
2. yainanka, thou runnest. yainaijkapi, you run.
1. wammarjka, J run. urjkinyarjka, we two run. unkinyankapi, ive run.
Hiwaijka, kiwaijka, and hdiwanka are conjugated like kaska of the first conjuga-
tion and iwanga of the third.
IRREGULAR AND DEFECTIVE VERBS.
§ 59. 1. Eya, to say, with its compounds hey a and key a, are conju-
gated irregularly, 'h' and 'p' taking the place of 'y' in the second and first
persons singular.
36 DAKOTA GKAMMAK, TEXTS, AND ETHNOGRAPHY.
Eya, to say anything.

Sing. Dual. Plur.
3. £ya, he says. «yapi> they say.
2. eka, thou sayest. ehapi, you say.
1. epa, I say or said. urjk^ya, tee two say. unk^yapi, we say."
2. The Iharjktorjwai) and Titorjwarj forms of ' eya,' in the singular and
dual, when followed by the sign of the future, are worthy of note; as, eyirj
kta, ehiij kta, epirj kta, mjkeyirj kta.
3. Epca, I think, with its compounds hepca and kepca, are defective,
being used only in the first person singular.
4. On the use of ' eya' and its compounds it is proper to remark that
' eya' is placed after the matter expressed, while ' heya' immediately pre-
cedes, it being compounded of * he' and ' eya,' this he said. On tfoe other
hand, 'keya' comes in at the close of the phrase or sentence. It differs
from ' eya' and i heya' in this, that, while their subject is in the same person
with that of the verb or verbs in the same sentence, the subject of 'keya'
is in a different person or the expression preceding is not in the same form,
as regards person, as when originally used; as, mde kta, eya, I will go, he
said; mde kta, keya, he said that I would go; hecamorj kta, epa, that I will
do, I said; hecamorj kta, kepa, 7 said that I would do that. Kecirj and
kecankirj follow the same rule that governs keya and kepda.
The annexed paradigm will present, in a single view, many of the
facts and principles which have been already presented in regard to the
synthetic formations of active verbs.
him, etc. thee. : me. them. you. us.
Sing. 3. baksa baniksa bam^ksa

bawicdksa baniksapi baunksapi
baksa,
off
cut
to knife
with
saw.ora 2. bayiiksa bamayaksa
bawiciiyaksa baun yaksapi
1. bawaTssa baciksa bawicaVaksa baciksapi
Dual baiinksa bawicunksa
Plur. 3. baksapi baniksapi bamaksapi bawicaksapi bauiksapi baunksapi
2. bayfiksapi bam^yaksapi bawicayaksap i baiinyaksapi
1. badijksapi baiiqniksapi bawicunksapi bauqniksapi
^ Sing. 3. boksi boniksa bomaksa bowiciiksa bouiksapi bounksapi

2. boyaksa bomayaksa bowiîiyaksa bouijyaksapi
if
"*"§ 1. bowaksa bociksa bowi6^,waksa bociksapi
-2 § Dual bouijksa bowi6unksa
cfS, Plur. 3. boksapi boniksapi bomaksapi bowid^ksapi boniksapi bounksapi
3°
CD f-
£>
2.
1.
boyitksayii
bouyksapi bouijuiksapi
borutiyaksapi bowic^yaksapi
bowicunksapi botinniksapi
bounyaksapi
Sfc
Sing. 3. kaksa, niciiksa makiksa wicikaksa nic^ksapi nnkaksapi
13
2. yakaksa mayakaksa wJ6^,yakaksa uijyiikaksapi
1. Avak^ksa 6i6£k8a wi6awakaksa ci6£iksapi
5 S Dual ui)kaksa widuijkaksa
i5 =s~^s
GO .**
Plnr. 3. kaksapi ni6^ksaj>i uiakiiksapi wi6itkaksapi niddksapi uijkaksapi
e
5- 3* 2.
1.
yak^ksapi
uijkaksapi unnicaksapi
may^kaksapi \vi6^yakaksapi unyakaksapi
e & wicurjkaksapi unnicaksapi
&
00
§
.a
naksa,
break
off
to
with
foot.
the
Sing. 3.
2.
naksft
nay^ksa
uaniksa narnjiksa
nauiiiyaksa
uawicaksa
nawicayaksa
naniksapi naunksapi
natiq yaksapi
§X Dual
1. naw^ksa naciksa
naunksa
nawi6diwaksa
nawi6unksa
nadiksapi
rC
_O
Plur. 3. naksapi naniksapi naiuaksapi nawi6^,ksapi naniksapi naunksapi
2. nayaksapi nam^yaksapi nawi6ayaksapi naiinyaksapi
<f 1. nauijksapi naiiijiiiksapi nawidunksapi naiiijniksapi
s off
paksa,
break
to Sing. 3. pakstl nipaksa mapaksa wicfipaksa nipaltsapi uqpa^ksapi
pushi
byng. 2. yapfiksa niayapaksa \ri6d.yapaksa mjyapaksapi
1. wap^ksa 6ipaksa \vi6dwapaksa cipaksapi
Dual mjpaltsa wicunpaksa
Plur. 3. paks^pi nipfiksapi map^ksapi \%Tic£j,paksapi nipaksapi uijpfiksapi
2. yap£ksapi mayitpaksapi wid^yapaksapi uyyapaksapi
1. uypiJksapi uijni'paksapi wicunpaksapi uynipaksaiî
-
<fc>
o' Sing. 3. yaksa niyaksa may^ksa wiciiyaksa niyiiksapi uqyiiksapi
» 2. daksfi mayiidaksa wicaclaksa mjyadaksapi
^»
rO 1. mdaksa ciyiikau wi6^mdaksa ciy&ksapi
o Dual ugyaksa wi6iinyaksa
Plur. 3. yaksapi ui yaksapi mayaksapi wic^yaksapi uiy^ksapi uny&ksapi
£ 2. daksiipi uiayiidaksapi wic^daksapi unyadaksapi
X
c3 1. uqyiiksapi rnjniyaksapi wicunyaksapi uijniyaksapi
ynksa,
break
off
to Sing. 3. yuks£ niyiiksa mayuksa wi6^yuksa niyuksapi unyuksapi
inany
way. 2. duksî may^duksa wic^duksa unyiiduksapi
1. mduksa^ ciyviksa wi6^mduksa ciyiiksapi
Dual unyuksa wi6urj ynksa
Plur. 3. yuksapi niyiiksapi mayuksapi wicaynksapi niyuksapi unyuksapi
2. duksJipi mayaduksapi wi6Muksapi unya'duksapi
1. unyiiksapi uijniyukeapi wi6unyaiksapi urjniyuksapi
PARADIGM: ROOT KSA. 39
Frequentative. Absolute. Reflexive. Possessive. l Dative. 1
Sing. 3. baks^ksa wab^ksa baiciksa bakiksa baktciksa

2. bay&ksaksa waba'yaksa baniciksa bay^kiksa bay^diksa
1. bawa"ksaksa wab^waksa bamiciksa bawikiksa baw6ciksa
Dual baugksaksa wabûijksa baliqkiciksa bauijkiksa baugkiciksa
Plur. 3. baksa'ksapi wabitksapi bai6iksapi bakiksapi bakiciksapi
2. baydksaksapi wab^yaksapi baniciksapi bayakiksapi baydciksapi
1. baugksaksapi wab&ugksapi bauykiciksapi bauqkiksapi baui)ki6iksapi
Sing. 3. boksaksa waboksa boiciksa bokiksa bokiciksa

2. boyalcsaksa wab6yaksa bonfciksa boy^kiksa boy6ciksa
1. bow£ksaksa wabdwaksa bomidiksa bow^kiksa bow6ciksa
Dual bougksaksa wab6ui)ksa bougkiciksa bouqkiksa bonqkidiksa
Plur. 3. boks&ksapi wab6ksapi boiciksapi bokiksapi . bokiciksapi
2. boya"ksaksapi wab6yaksapi boniciksapi boydkiksapi boy66iksayi
1. bouijksaksapi wab6mjksapi boiii)ki6iksapi bougkiksapi bour)ki6iksapi
Sing. 3. kaksifksa wakifksa ihdaksa hdaksa. kicicaksa

2. yak£ksaksa way^kaksa nihdaksa yahdiiksa y^6i6aksa
1. waka"ksaksa waw^kaksa mihdaksa wahdiiksa w66icaksa
Dual uqka"ksak8a wauijkaksa uijkfhdaksa uijhdiiksa ugki6i6aksa
Plur. 3. kaksfiksapi wak^ksapi ihd^ksapi hdaksslpi ki6i6aksapi
2. yak&ksaksapi Avay^kaksapi nihdaksapi yahd&ksapi y66i6aksapi
i. ugkaltsaksapi wauqkaksapi uijkihdak.sapi ughd^ksapi uijkididaksapi
Sing. 3. naks£ksa wanaksa naiciksa nakiksa uakfdiksa

2. nay&ksaksa waniiyaksa nanifiiksa nayîkiksa nay66iksa
1. naw&ksaksa wanitwaksa namidiksa naw^kiksa naw66iksa
Dual nauqksaksa waniiurjksa naiiijkiciksa naiiijkiksa nauqkidtksa
Plur. 3. naksfiksapi wan^ksapi uai6iksapi nakiksapi naki6iksapi
2. nay&ksaksapi wau^yaksapi nanifiiksapi nayakiksapi uay6ciksapi
\ 1. narirjksaksapi wanûrjksapi uaiiijkiciksapi iiaihjkiksapi nauqki(5iksapi
Sing. 3. paksfiksa wapfiksa ifiipaksa kpaksii ki6ipaksa

2. yap&ksaksa wayapaksa ni6ipaksa yakpaksa ye~6ipaksa
1. wap&ksaksa wawiipaksa mi6ipaksa \vakpdksa w66ipaksa
Dual uqp^ksaksa waiiijpaksa uykicipaksa uykpaksa ui)kicipaksa
Plur. 3. paksiiksapi wapitksapi icipaksapi kpaksfipi kidipaksapi
2. yapiiksaksapi wayiipaksapi uicipaksapi yakpaksapi y<56ipaksapi
1. uijp&ksaksapi Avauijpaksapi ui)kicipaksapi uijkpaksapi uijkicipaksapi
Sing. 3. yaksaksa wayaksa ihdaksa bdaks^ ki6iyaksa

2. daksaksa wadaksa nihdaksa yahdiiksa y6ciyaksa
1. nidaks^ksa wamdiiksa mihdiiksa wahdaksa w^diyaksa
Dual uijy&ksaksa- wiimjyaksa uykfhdaksa uijhd^ksa uijkiciyaksa
Plur. 3. yaksitksapi wayfiksapi ihd^ksapi hdaksa"pi kiciyaksapi
2. daks^ksapi wad^ksapi nihdaksapi yahdfiksapi y66iyaksapi
1. ugyalcsaksapi wauyyaksapi uqkihdaksapi lujhdiksapi lujkiciyaksapi
Sing. 3. yuksfiksa w6ksa. ihduksa hduksi kfciyuksa

2. duks&ksa waduksa nihdiiksa yahduksa y66iyuksa
1. mduks^ksa wamduksa mihduksa wahduksa w66iyuksa
Dual uqksaksa wauqyuksa uijkihduksa urjhdviksa urjkiciyuksa
Plur. 3. ,yuksfiksapi w6ksapi ihduksapi hduksiipi kiciyuksapi
2. duks&ksapi waduksapi nihduksapi yahdiiksapi y^6iyuksapi
1. uqksaksapi wauqyuksapi uqkihduksapi ughdiiksapi ui)ki6iyuksapi
1 In some of the cognate Siouan languages there are two datives in common use, with an occa-
sional third dative. Some Dakota verbs have two of these; e. g., from kaga, to make, come ki6aga
(first dative) and kidicaga (second dative), as in wowapi kic"aga, to write a letter to another, and
wowapi ki6i6aga, to write a letter for or instead of another (or by request). In some cases the first
dative is not differentiated from the possessive. See note on $ 54. J. 0. D.
NOUNS.
FORMS OF NOUNS.
§ 60. Dakota nouns, like those of other languages, may be divided into
two classes, primitive and derivative.
§ 61. Primitive nouns are those whose origin can not be deduced from
any other word; as, maka, earth, peta, fire, pa, head, ista, eye, ate, father,
ina, mother.
§ 62. Derivative nouns are those which are formed in various ways
from other words, chiefly from Arerbs, adjectives, and other nouns. The
principal classes of derivatives are as follows :
1. Nouns of the instrument are formed from active verbs by prefixing
'i;' as, yumdu, to plough, iyumdu, a plough; kasdeca, to split, icasdede, a
wedge; kahirjta, to rake or siveep, icahirjte, a rake or broom. These again are
frequently compounded with other nouns. (See § 68.)
2. Nouns of the person or agent are formed from active verbs by pre-
fixing 'wa;' as, ihangya, to destroy, waiharjgye, a destroyer; yawaste, to Mess,
Avayawaste, one who blesses, a b/esser.
3. Many abstract nouns are formed from verbs and adjectives by pre-
fixing 'wo;' as, ihangya, to destroy, woihangye, destruction; wayazarj, to be
sick, wowayazarj, sickness; waorjsida, merciful, wowaorjsida, mercy; waste,
good, wowaste, goodness.
4. Some nouns are formed from verbs and adjectives by prefixing 'o;'
as, warjka, to lie down, owaijka, a floor; apa, to strike, oape, a stroke ; owa,
to marl: or write, oowa, a marl; or letter of the alphabet; sni, cold, as an
adjective, osni, cold, a noun; maste, hot, omaste, heat.
5. a. 'Wica,'prefixed to neuter and intransitive verbs and adjectives
sometimes forms of them abstract nouns; as, yaza,rj, to be sick, wicayazarj
and wawicayazarj, sickness; waste, good, wicawaste, goodness.
b. It sometimes forms nouns of the agent; as, yasica, to speak evil of,
curse,. wicaA'asice,
\> *
a curser.
c. Some nouns, by prefixing 'wica' or its contraction 'wic,' have their
signification limited to the human species; as, Avicacarjte, the human heart;
wicanape, the human hand; Avicoie, Imman words; wicoliarj, human actions.
We also have wicaatkuku, a father or one's father; wicahurjku, one's mother;
wi<5acirjca, one's children.
In like manner Ha' (not the possessive pronoun, but the generic name of ruminat-
ing animals, and particularly applied to the moose) is prefixed to the names of various
members of the body, and limits the signification to such animals ; as, tacaijte, a
NOUNS: DIMINUTIVES. 41
buffalo or deer's heart; tap?,, a deer's head; tacezi, a buffalo's tongue; taha, a deer's
skin; tacesdi, the (bois de vache' of the prairie.
When to such nouns is prefixed 'wa' (from wahaijksica, a bear), their signifi-
cation is limited to the bear species; as, wapa, a bear's head; wall a, a bear's skin;
wasun, a bear's den.
In like manner, 'ho,' from hogan, a fish, prefixed to a few nouns, limits their sig-
nification to that genus; as, hoape, fisli-fins ; hoaske, the bunch on the head of a fish.
6. Abstract nouns are formed from adjectives by prefixing ' wico,'
which may be regarded as compounded of ' wica' and l wo;' as waste, good,
wicowaste, goodness, waoijsida, merciful; wicowaoijsida, mercy.
1. a. Nouns are formed from verbs in the intransitive or absolute
state by suffixing ' pi;' as, wowa, to paint OY write, wowapi, (they wrote some-
thing) something written, a writing or book; wayawa, to count, wayawapi,
figures or arithmetic.
b. Any verb may be used with the plural ending as a verbal noun or
gerund, sometimes without, but more commonly with, the definite article;
as, icazo, to take credit, icazopi, credit; wayawaste, to bless, wayawastepi,
blessing; waiha,n.gya, to destroy, waiharjgyapi, destroying; ecorj, to do, ecorjpi
kin, the doing of a thing.
8. When 's'a' is used after verbs, it denotes frequency of action, and
gives them the force of nouns of the person; as, kage s'a, a maker; ecorjpi
s'a, doers; yakorjpi s'a, dwellers.
Diminutives.
§ 63. 'Daij' or 'na' is suffixed to nouns, pronouns, adjectives, and verbs,
and. has sometimes a diminutive and sometimes a restrictive signification.
1. Suffixed to nouns, 'darj' is generally diminutive; as, mde, lake,
mdedarj, little lake; wakpa, river, wakpadarj, little river or rivulet; apa, some,
apadarj, a small part.
2. Some nouns now appear only with the diminutive ending, although
they may formerly have been used without it; as, hoksidarj, boy; stirjhpa-
da.rj, little dog, puppy; surjgidarj, fox.
3. Nouns ending with this diminutive take the plural termination be-
fore the darj; as, hoksidai), boy, hoksipidarj, boys.
4. Some nouns ending in 'na,' when they take the plural form, change
'na' into 'darj;' as, wicirjyarjna, girl, wicirjyarjpidarj, girls; wanistirjna, a
few, plur. wanistinpidarj. In some cases ' daij' is used only in the plural
form; as, tonana, a few, plur. tonanarjpidarj.
The Ihaijktonwarj and Sisitorjwan. commonly use <na,' and the Titon.wan, 'la/ in-
stead of 'dan,,' for the diminutive ending ; as, hoksina and hoksila, for hoksidai).
§ 64. 1. 'Dag' is often joined to adjectives and verbs, as the last prin-
cipal word in the clause, although it properly belongs to the noun; as,
suktarjka warj waste-darj (horse a good-little), a good little horse, not a horse a
little good; nicirjksi ceye-darj (tiny-son cries-little), tliy little son cries.
2. When used with a transitive verb, ' darj' may belong either to the
subject or the object of the verb; as, iiisuqka surjka kiktedarj (thy-brother
dog his-killed-little), thy little brother killed his dog, or thy brother killed his little
dog.
Gender.
§ 65. 1. Gender is sometimes distinguished by different names for the

masculine and feminine; as, wicasta, man, winoliirjc'a, woman; tatarjka, buf-
falo bull, pte, buffalo cow; heliaka, the male elk, uparj, the female elk.
2. But more commonly the distinction is made by means of adjectives.
'Wi6a' and 'wirjyarj' denote the male and female of the human species;
as, hoksiyokopa wica, a male child, hoksiyokopa wirjyarj, a female child.
'Mdoka' and Sviye' distinguish the sex of animals; as, tamdoka, a buck;
tawiyedarj, a doe, the 'dan' being diminutive. These words, however, are
often written separately ; as, pagorjta mdoka, a drake; zitkadarj wiye, a hen
bird. In some instances contraction takes place; as, surjg mdoka, a horse;
surjg wiye, a mare, from sunka.
3. Proper names of females of the human species frequently have
'wirj,' an abbreviation of 'wigyarj,' female, for their termination; as,
Totidutawirj (Woman of her red house); Wakarjkazuzuwii) (Female spirit that
pays debts). Sometimes the diminutive 'wirjiia' is used for 'win;' as,
Mahpiwirjna (Cloud woman).
Number.
§ 66. To nouns belong two numbers, the singular &nd.-plural.

1. The plural of animate objects is denoted by the termination 'pi,'
which is attached either to the noun itself; as, surjka, a dog, surjkapi, dogs;
or, as is more commonly the case, to the adjective or verb which follows it
in the same phrase ; as, sugka ksapapi, wise dogs ; surjka econpi, dogs did it.
2. (a) Names of inanimate objects seldom take the plural termination,
even when used with a plural meaning; as, car), a tree or trees; maga, a
field or fields.
(b) On the other hand, some nouns formed from verbs by adding the
plural termination 'pi' (§ 62. 7. a.) are used with a singular as well as a
plural meaning; as, tipi, a house or houses; wowapi, a book or books.
NOUNS: CASE, POSSESSION. 43
Case.
§67. Dakota nouns may be said to have two principal cases, the sub-
jective and objective.1
The subjective and objective cases are usually known by the place
which they occupy in the sentence. When two nouns are used, the one
the subject and the other the object of the action, the subject is placed
first, the object next, and the verb last; as, wicasta warj wowapi warj kaga
(man a book a made), a man made a look; Dawid Sopiya was"tedaka (David
Sophia loves), David loves Sophia; Dakota Besdeke wicaktepi (Dakota F.ox-
Indian them-they-killed), the Dakotas killed the Fox Indians.
When, from some consideration, it is manifest which must be the nominative, the
arrangement may be different; as, wicasta Wakantaijka kaga (man God made), God
made man.
As this distinction of case is rather syntactical than etymological, see further in
the Syntax.
. § 68. The relation of two nouns to each other, ^possessor a,udpossessed,

is sometimes indicated by placing them in juxtaposition, the name of the
possessor coming- first; as, wahukeza ihupa, spear-handle; tipi tiyopa, liouse-
door; wicasta oie, man's word.
Sometimes tke first noun suffers contraction; as, mahcirjca, a, gosling, for maga
cinca (goose child); maliiyumdu, a plough, for maga iyumdu (field-plough); mah'ica-
hinte, a rake, for inaga icahirjte (field-rake).
§ 69. But the relation is pointed out more definitely by adding to the
last term a possessive pronoun, either separate or incorporated.
1. Sometimes the pronouns 'tawa' and 'tawapi' are used after the
second noun; as, tatanka woyute tawa (buffalo food his'), buffalo's food;
woyute suktarjka tawapi (food liorse theirs), horses' food; Avicastayatapi tipi
tawa (chief house his^), the chief's house.
2. (a) But generally the possessive pronouns are prefixed to the name
of the thing possessed; as, tatanka tawote (buffalo Ms-food^, buffalo's food;
Dawid taarjpetu (David liis-day), the days of David.
Sometimes Hi' is prefixed instead of <ta;' as, warjhiijkpe, an arrow; Dawid
tiwanhirjkpe, David's arrow.
Nouns commencing with <i' or '6' prefix <t' only; as, ipahirj, a pilloiv; Hake
tipahin, Hake's pilloiv; owinza, a bed; Hake towiijze, Hake's bed.
Abstract nouns which commence with l wo' drop the l w' and prefix ' t;' as, wo-
waste, goodness; Wakaijtarjka towaste, God's goodness. (See § 23,2. b.)
1 A. L. Riggs thinks a better arrangement would include the genitive case with the subjective and
objective. The rule of position would then be: A noun in the genitive case qualifying another noun is
placed before the noun it qualifies. See § 68.
(6) Nouns expressing relationship form their genitive by means of the

suffix pronouns ' ku,' ' cu,' 'tku;' as, sunka, younger brother, Dawid sunkaku,
David's younger brother; cirjye, the elder brother of a man, Tomas cirjcu,
Thomas's elder brother; dirjksi, a daitghter, wicasta cinksitku, man's daughter.
Proper and Family Names.1
§ 70. The proper names of the Dakotas are Avords, simple and com-
pounded, which are in common use in the language. They are usually
given to children by the father, grandfather, or some other influential rela-
tive. When young men have distinguished themselves in battle, they fre-
quently take to themselves new names, as the names of distinguished an-
cestors of warriors now dead. The son of a chief, when he comes to the
chieftainship, generally takes the name of his father or grandfather; so that
the same names, as in other more powerful dynasties, are handed down
along the royal lines.
1. (a) Dakota proper names sometimes consist of a single noun; as,
Mahpiya, Cloud; Hoksidan, Soy; Wamdenida, Orphan; Wowacinyan,
Faith.
(b) Sometimes they consist of a single adjective; as, Sakpe, (Six) Lit-
tle-six, the chief at Prairieville.
2. (a) But more frequently they are composed of a noun and adjec-
tive; as Istahba (eyes-sleepy), Sleepy-eyes; Tatanka-hanska (buffalo-long'),
Long buffalo; Matohota, Grizzly-bear; Wamdi-duta, Scarlet-eagle; Mato-
tamaheca, Lean-bear; Mazaliota, Grey-iron; Maza-s'a, Sounding-metal; Wa-
paha-sa, Red-flag-staff, called now Wabashaw.
(&) Sometimes they are formed of two nouns; as, Mahpiya-wicasta,
Cloud-man; Pezihuta-wicasta, Medicine-man; Ite-wakinyarj, Thunder-face.
3. Sometimes a possessive pronoun is prefixed; as, Ta-makoce, His
country; Ta-peta-tarjka, Ei,s-great-fire; Ta-oyate-duta, His-red-people.
4. (a) Sometimes they consist of verbs in the intransitive form, which
may be rendered by nouns; as, Wakute, Shooter; Wanapeya, One-who-
causes-flight.
(b) Sometimes they are compounded of a noun and verb; as, Akicita-
nazirj, Standing-soldier or Sentinel; Tatanka-nazirj, Standing-buffalo; Ma-
lipiya-mani, Walking-cloud; Wanmdi-okiya, One-who-talks-with-the-eagle ;
Mahpiya-hdinape, Cloud-tliat-appears-again.
1 A classification of personal names of the Omaha. Ponka, Kansa, Osage, Iowa, Oto, and Missouri
trihes will be found on pp. 393-399, Proc. A. A. A. S., xxxiv, 1885. See also "Indian personal names,"
pp. 263-268, Amer. Anthropologist, July, 1890. J. O. D.
ADJECTIVES. 45
(c) Sometimes the}7 are formed of two verbs; as, Irjyarjg-mani, One-
who-walks-running. In some instance a preposition is prefixed; as, Ana-
war) g-rnani, One-who-walks-as-he-gallops-on.
§ 71. The names of the women are formed in the same way, but gen-
erally have 'win' or 'wirjna,' female, added; as, Arjpetu-sapa-win, Black-
day-woman ; Mahpi-wirjna, Cloud-woman.
§ 72. The Dakotas have no family or surnames. But the children of
a family have particular names which belong to them, in the order of their
birth, up to the fifth child. These names are, for boys, Caske", Hepan,
Hepi, Catan, and Hake'. For girls, they are, Wm6na, Haparj, Hapistirjna,
Wanske, and Wihake. Thus the first child, if a boy, is called Caske, if a
girl, Winona; the second, if a boy, is. called Heparj, and if a girl, Hapan,
etc. If there are more than five children in the family, the others have no
names of this kind. Several of these names are not used by the Titorjwarj
and Ihanktonwan.
§ 73. The names of certain family relations, both male and female, are
presented in the following table :
A Man'8. A Woman's.
elder brother ciijy£ timdd

elder sister tank6 6uij
younger brother sui)k£ - siink^
younger sister tanks'! tanka'
male cousin tahtfns'i ice"ili
female, cousin hank£is"i ic6pansi
brother-in-law taharj &66
sister-in-law hanki i66pai)
The other relations, as, father, mother, uncle, aunt, grandfather, grand-
mother, etc., are designated, both by men and women, by the same names.
ADJECTIVES.
§ 74. 1. Most adjectives in Dakota may be considered as primitive; as,

ska, white, taijka, large, waste, good.
2. A few are formed from verbs by prefixing 'wa;' as, onsida, to have
mercy on one, waonsida, merciful; carjtekiya, to love, wacaqtkiya, benevolent.
§ 75. Final ' a' or ' an ' of many adjectives is changed into ' e ; when fol-
lowed by certain particles, as, liinca, do, kirj or cirj, etc.: sic"a, bad, sice
hirjca, very bad; wicasta sice eirj, the bad man.
46 DAKOTA GRAMMAR, TEXTS, AM) ETHNOGRAPHY.
NUMBER.
§ 76. Adjectives have three numbers, the singular, dual, and plural.
§77. The dual is formed from the singular by prefixing or inserting
' urj,' the pronoun of the first person plural; as, ksapa, wise; wicasta urjksapa,
we two wise men; waor)sida, merciful; Avaonsiunda, we tivo merciful ones.
§ 78. 1. The plural is formed by the addition of 'pi' to the singular;
as, was"te, good; wi6asta wastepi, good men.
2. Another form of. the plural which frequently occurs, especially in
connection with animals and inanimate objects, is made by a reduplication
of one of the syllables.
(a) Sometimes the first syllable reduplicates; as, ksapa, wise, plur.,
ksaksapa; tarjka, great, plur. tarjktarjka.
(6) In some cases the last syllable reduplicates; as, waste, good, plur.,
wasteste.
(c) And sometimes a middle syllable is reduplicated; as, tarjkirjyarj,
great or large, plur., taijkinkiijyarj.
COMPARISON.
§ 79. Adjectives are not inflected to denote degrees of comparison, but

are increased or diminished in signification by means of adverbs.
1. (a) What may be called the comparative degree is formed by sarjpa,
more; as, waste, good, sarjpa waste, more good or better. When the name of
the person or thing, with which the comparison is made, immediately pre-
cedes, the preposition ' i' is employed to indicate the relation, and is pre-
fixed to sarjpa; as, wicasta kirj de isarjpa waste, this man is better than that.
Sometimes ' sam iyeya,'which may be translated more advanced, is used;
as, sam iyeya waste, more advanced good or better.
It is difficult to translate l iyeya' in this connection, but it seems to convey the
idea of passing on from one degree to another.
(6) Often, too, comparison is made by saying that one is good and
another is bad; as, de sica, he waste, this is bad, that is good, i. e. that is
better than this.
(c) To diminish the signification of adjectives, ' kitanna' is often used;
as, tarjka, large, kitanna tanka, somewhat large, that is, not very large.
2. What may be called the superlative degree is formed by the use of
'nina,' ' hirjca,' and 'iyotarj;' as, nina waste, or waste hirj<5a, very good;
iyotarj waste, best-
NUMERAL ADJECTIVES CARDINALS. 47
NUMERAL ADJECTIVES.
Cardinals.
§ 80. The cardinal numerals are as follows:

warjca, wanzi, or waijzidan, one. wikcemna, ten.
uonpa, tico. wikcemna nonpa, twenty^
yamni, three. wikcemna yamni, thirty,
topa, four.. wikcemna topa, forty,
zaptaij, Jive. opawinge, a hundred,
sakpe, six. opawinge nonpa, two hundred,
sakowiij, seven. kektopawirjge/ a thousand,
sahdogan, eight. woyawa tanka, the great count,
napcinwanka, nine. or a million.
1. The numbers from eleven to eighteen inclusive, are formed in two
way s:
(a) By ake, again; as, ake warjzidan, eleven; ake nonpa, twelve; ake
yamni, thirteen, etc. Written in full, these would be wikcemna ake Avanzi-
dan, ten again one; wikcemna ake nonpa, ten again two, etc.
In counting, the Dakotas use their fingers, bending them down as they pass on,
until they reach ten. They then turn down a little finger, to remind them that one
ten is laid away, and commence again. When the second ten is counted, another
finger goes down, and so on.
(&) By sarjpa, more; as, wikdemna sanpa wanzidan, ten more one,
(10-J-l) or eleven; wikcemna sarjpa topa (10-J-4), fourteen; wikcemna
sanpa sahdogan (10 -f 8), eighteen.
2. Nineteen is formed by urjma, the other ; as, unma napcinwanka, the
other nine.
3. (a) Wikdemna norjpa is (10 X 2) twenty, and so with thirty, forty,
etc. The numbers between these are formed in the same way as between
eleven and 'eighteen; as, wikcemna nonpa sanpa warjzidarj, or, wikcemna
nonpa ake wanzidarj (10 X 2 + 1), twenty-one; wikcemna nonpa sarjpa nap-
cinwanka (10X2 + 9), twenty-nine; wikcemna yamni sanpa topa, (10X3
+ 4), thirty-four; wikcemna zaptarj sanpa iiapcirjwaijka (10 X 5 + 9), fifty-
nine. Over one hundred, numbers are still formed in the same way; as,
opawinge sanpa wikcemna sakpe sanpa sakowirj (100 -p [10 X 6] + 7), one
hundred and sixty-seven; kektopawinge nonpa sanpa opawinge zaptarj sanpa
wikcemna yamni sanpa âkpe ([1000 X 2] + [100 X5] + [10 X3] + 6),
two thousand five hundred and thirty-six.
1 Also koktopawiqge.
48 DAKOTA GKAMMAB, TE.ITS, AXD ETHNOGRAPHY.
(ft) The numbers between twenty and thirty, thirty and forty, etc., are
occasionally expressed by placing an ordinal before the cardinal, which de-
notes that it is so many in such a ten; as, i yamni topa, four of the third (ten),
i. e., twenty-four; itopa yamni, three of the fourth (t&n), i. e., thirty-three.
It is an interesting study to analyze these numerals. It has been, stated
above, that the Dakota, in common with all Indians, it is believed, are in
the habit of using the hands in counting. It might be supposed then that
the names indicating numbers would be drawn largely from the hand.
The following derivations and explanations, it is believed, will be found ill
the main reliable.
1. Warjca, etc. from warj! interjection calling attention perhaps, at
the same time, holding -up a finger.
2. Norjpa, from en aorjpa, to bend doion on, or place on, as the second
finger is laid down over the small oiie; or perhaps of nape orjpa, nape
being used for finger as Avell as hand. The Ponka and Omaha is iiarjba,
and the Winnabago nurjp.1
3. Yamni, from mni (root) signifying either turning over or laying up
the 'ya' perhaps indicating- that it is done with the mouth. (See § 34/)
It is suggested, as a further solution of yamni, that the 'mm' maybe an old
root, meaning together ov flow together, as. we have it in the reduplicate amnirnni, e. g.,
mini amnimiii, to sprinlde water upon. The Ponka and Omaha is dha-bdhiij.2
4. Topa, from opa, to follow; (perhaps ti, a house, and opa, follow -ivit}i)
as we say, 'in the sain6 box,' with the rest. The three have banded
together and made a 'ti' or 'tidarj,' as we would say a family, and the
fourth joins them. The Ponka and Omaha is duba.
5. Zaptarj, from za, (root) holding (or perhaps whole, as in zani), and
ptanyarj or ptaya, together. In this case the thumb is bent down over the
fingers of the hand, and holds them together,
6. Sakpe, from sake, nail, and kpa o. kpe, (root) lasting as some kinds
of food which go .a good ways, or filled, as a plump grain. This is the
second thumb, and the reference may be to the other hand being complt °,d.
Possibly from the idea of bending down as in nakpa, the ear.
1. Sakowirj, from sake, nail, and owirj, perhaps from owinga, to bend
do'ivn ; but possibly from oin, to'wear, as jewelry, this being the fore finger
of the second hand; that is, the ring finger.
1 Two takes the form ^"ba (dhaij-ba) in the Omaha name Xaxe <(;au ba, Two Crows and. de(pa"ba,
seven (+2?). Two in AVinnebago is expressed variously, even by the same speaker. Thus, we find
noijp, nonpa, nonpi, and mn)p. J. 0. D.
-</)a-b</i" in the notation of the Bureau of Ethnology. J. O. D.
DERIVATIONS OF NUMERAL ADJECTIVES. 49
8. Sahdogarj, from, sake, nail probably, and hdogarj, possessive of yugarj,

to open; but perhaps it is ogarj or oge, to cover, to wear; the nail covers
itself. Two fingers now cover the thumb. 1
9. Napcinwanka, from nape, hand, cistirjiia, small, and warjka, lies
hand-small-lies; that is, the remainder of the hand is very small, or perhaps,
the hand now lies in a small compass.
Eli Abraham explains 'napciijwaijka' as iromnapcupe. AM. fingers are napeupe,
in the original sense; that is they are marrow bones of the hand. Now this finger of
the second hand lies down alone. Two fingers have covered the thumb and this has
to take a bed by itself. Rather the finger lies in the napcoka, inside of the hand.
10. Wikcemna, from wikce or ikce, common, and inn ay an, gathering, or
from mna, to rip, that is let loose. It would then mean either that the com-
mon or first gathering of the hands was completed, or that being completed,
the whole are loosed, and the ten thrown up, as is their custom; the hands
in the common position.
100. Opawinge, from pawir>ga, to bend down with the hand, the pre-
fixed 'o' indicating perfectness or roundedness; that is, the process has
been gone over as many times as there are fingers and thumbs. -
1000. Kektopawirjge or koktopawinge, from opawinge and ake or
kokta, meaning again or also. This would indicate that the hundred had
been counted over as many times as there are hand dig-its.2
§ 81. Numeral adjectives by reduplicating a syllable express the idea
of two and ttvo or by twos, three and three or by threes, etc.; as, nomnorjpa, by
twos; yamnimni, by threes; toptopa, by fours, etc.
(1) Warjzikzi, the reduplicate of waijzi, properly means by ones, but is used to
signify a few.
(2) Norjpa and topa are often contracted into nom and torn, and are generally
reduplicated in this form; as, nomuom, by ttoos; tomtom, by fours.
(3) Yamni, zaptarj, sakowin, and wikcemna, reduplicate the last syllable; as,
yamnimni, zaptanptarj, sakowirjwin, and wikcemuamna. The same is true of opawirjge
and kektopawinge; as, opawirjgege, by hundreds.
(4) Napcinwaijka and sahdogaij reduplicate a middle syllable, as napciijwarjg-
waijka, by nines, sahdohdogan, by eights.
§ 82. Wanca, norjpa, yamni, etc., are also used for once, twice, thrice,
etc. Norjpa norjpa hecen topa, twice two so four, that is, twice two are four.
The author gives, in the Dictionary, ogaij and oge, clothes, covering, a sheath; but not as a
verb. T. O. D.
2 Can there be a satisfactory analysis of the Dakota numerals without a full comparison with
those of the cognate languages of the Siouan family? I think not. J. 0. D.
7105 VOL IX 4
And 'akihde' is sometimes used for this purpose; as, norjpa akihde norjpa,
two times tivo.
§ 83. 1. ' Darj' or ' na,' suffixed to numeral adjectives, is restrictive; as,
yamni, three, yamnina, only three; zaptan, five, zaptarjna, only five.
2. With monosyllabic words 'na' is doubled; as, nom, t-ivo, iiqnmaua,
only two; torn, four, tomnaua, only Jour; hunh, a part, hurjhnaiia, only a part.
Ordinals.
§ 84. 1. The ordinal numbers, after tokaheya, first, are formed from
cardinals by prefixing ' i,' 'ici,' and 'wici;' as, inorjpa, icinorjpa, and wici-
norjpa, second; iyamni, iciyanmi, and wiciyamni, third; itopa, icitopa, and
wicitopa, fourth; iwikcemna, tenth, etc.
2. In like manner we have iake waijzi, eleventh; iake norjpa, tvvelfth;
iake yamni, thirteenth, etc.; iwikcemna iioi]pa, twentieth; iopawirjge, one
hundredth, etc.
§ 85. When several numbers are used together, the last only has the
ordinal form; as, wikcemna norjpa sarjpa iyamni, tiventy-tliird; opawinge
sarjpa iake norjpa, one hundred and tivelfth.
. ADVERBS.
§ 86. There are some adverbs, in very common use, whose derivation
from other parts of. speech is not now apparent, and which may therefore
be considered as primitives; as, eca, -when; kuya and kun, under, beloiv;
kitaijiia, a little, not much; iiina and hhjca, very; ohirjiii, ahvays; sarjpa,
more; tarjkan, without, out of doors; warjna, now, etc.1
§ 87. But adverbs in Dakota are, for the most part, derived from de-
monstrative pronouns, adjectives, verbs, and other adverbs; and in some instances
from other parts of speech.
1. Adverbs are formed from demonstrative pronouns, by adding 'han' and
'harj,' ' ken' and ' cen,' ' ketu' and 'cetu,' 'en,' 'ki' and 'kiya,' <ci' and 'ciya.'
(«) By adding 'han'and 'harj;' as, de, this, dehan, here, now; he, that;
hehan, there,, then; ka, that, kalian, and kaharj, then, there, so far. The forms
deharj and heharj are used with a slight difference of signification from
dehan and hehan; the first indicating place and the latter time. 2
(&) By adding 'ken.' and 'cen;' as, kaken, in this manner; eca, tvhen;
ecaken, whenever, ahvays; decen, thus; hecen, in that way.
1 A. L. Riggs suggests that eca has the force of when only by position, and that eca and ece, ca
and 6e are frequentative particles, akin, in radical meaning, and perhaps in origin, to ' ake/ again.
'2 In the cognate languages, time words and space words are not fully differentiated. Thus in
a, ata" Jl, how lony? how far? when? J. O. D.
ADVEEBS. 51
(c) By adding 'ketu' and 'cetu;' as, kaketu, in that manner; decetu,
in this way; hecetu, so, thus.
(d) By adding 'en,' in, in a contracted form; as, de, this, den, here;
he, that; hen, there; ka, that, kan, yonder; tukte, which f tukten, where f
(e) By adding ' ki' and 'ci,.' 'kiya' and 'ciya;' as, ka, that, kaki and
kakiya, there; de, this, deci and deciya, here.
2. Adverbs are formed from adjectives, by adding ' ya;' as, waste, good,
wasteya, well; sica, bad, sicaya, badly; tarjka, great, tarjkaya, greatly, exten-
sively.
3. (a) Adverbs are formed from verbs, by adding 'yan;' as, iyuskin,
to rejoice, iyuskinyarj, rejoicingly, gladly; tanyan, well, may be from the
obsolete verb 'tarj' (as they still use atan, to regard, take care o/); itorjsni,
to tell a lie, itorjsniy an,/«£§<%.
(b) Some are formed by adding ' ya' alone; as, aokaga, to tell a
falsehood about one, aokaliya, falsely.
(c) In a few instances adverbs are formed from verbs by adding ' na;'
as, inahni, to be in haste, inahnina, hastily, temporarily.
4. Adverbs are formed from other adverbs.
(a) By adding 'tu;' as, dehan, now, dehantu, at this time; hehan, then,
hehantu, at that time; tohan, when f tohantu, at what time f
(b) Other forms are made by adding 'ya'to the preceding; as, de-
hantuya, thus, here; hehantuya, there; de6etuya, so; toketuya, in what-
ever way.
(c) Others still are made by the further addition of 'ken;' as, clehan-
tuyaken, toketuyakeii. The meaning appears to be substantially cthe same
after the addition of ' ken' as before.
(d) Adverbs are formed from other adverbs by adding ' yarj;' as,
dehan, now, here, deharjyarj, to this time or place, so far; tohan, when f toharj-
yan, as long as, liow long f ohinni, always, ohiijiiiyarj, for ever.
(e) Adverbs are formed from other adverbs by adding ' tkiya;' as,
kun, below, kuntkiya, downwards; warjkan, above, wai^kai]tkiya, upwards.
5. Some adverbs are formed from nouns.
(a) By prefixing ' a' and taking the adverbial termination ' ya;' as,
palm, a hill, apahaya, hill-like, convexly; wanica, none, awanin and awaninya,
in a destroying way.
(b) By suffixing 'ata' or 'yata,' etc.; as, he, a hill or ridge, lieyata,
back at the hill.
Words so formed may be called prepositional nouns. See § 91,
6. Adverbs are derived from prepositions.

(«) By adding c tu' or 'tuya;' as, malien, in or within, mahentu or
mahetu and mahetuya, inwardly.
(6) By adding 'wapa;' as, ako, beyond, akowapa, onward; mahen, in,
mahenwapa, inwardly.
PREPOSITIONS.
§ 88. (a) What are named prepositions in other languages are in

Dakota properly post-positions, as they follow the nouns which they govern.
(See § 186.) (6) Prepositions may be divided into separate and incorporated.
SEPARATE PREPOSITIONS.
§ 89. The separate prepositions in Dakota follow the nouns which they
govern; as, car) akan naAvazirj (ivoocl upon I-staml), I stand upon wood; he
maza or) kagapi (that iron of is-made), that is made of iron. The folloAving
are the principal separate prepositions, viz:
ahna, with etkiya, towards om, with them
akan. on or upon etu, at oij, of or from, with, for
ako, beyond kahda, l)y, near to opta, through
ehna, amongst kici, with him, her, or it sanpa, beyond
ekta, at, to inahen, within taijhaT),/r0?w
en, in olina, in yata, at.
oliomui, around
Some of these are quite as often used as adverbs as prepositions.
INCORPORATED PKEPOSITIONS, OR PREPOSITIONAL PARTICLES.
§ 90. These are suffixed to nouns, prefixed to or inserted into verbs,

and prefixed to adverbs, etc.
§ 91. The prepositions suffixed to nouns are 'ta,' and 'ata' or < yata,'
at or on; as, tirjta, prairie, tirjtata, at or on the prairie; maga, a field, inagata,
at the field; can, wood or woods, car) yata, at the woods. The preposition en,
in, contracted, is suffixed to- a few nouns; as, ti, a house, tin, in the house.
These formations may also be regarded as adverbs; as, he, a hill or ridge,
lieyata, at the hill or back from.
T. L. Riggs suggests that this class of words should be denominated prepo-
sitional nouns or adverbial nouns.
§ 92. The prepositions ' a,' ' e,' ' i,' ' o,' instead of being suffixed to the
noun, are prefixed to the verb.
1. (a) The preposition 'a,' on or upon, is probably a contraction of
PKE POSITIONS CONJUNCTIONS. 53
' akan,' and is prefixed to a very large number of verbs; as, mani, to walk,
amani, to ivalk on, cankaga amawani, I ^valk on a log.
(b) The preposition ''e,' to or at, is probably from ' ekta,' and is pre-
fixed to some verbs; as, yulipa, to lay down anything- one is carrying,
eyuhpa, to lay down at a place.
~ (c) The preposition ' i' prefixed to verbs means ivith, for, on account of;
as, cekiya, to pray, icekiya, to pray for a thing.
(oT) The preposition 'o,' in, is a contraction of 'ohna,' and is found in
a large class of verbs; as, hnaka, to place or lay down, ohnaka, to place a
thing in something else.
2. The prepositions which are either prefixed to or inserted into verbs,
in the pronouns' place, are ' ki' and ' kici.'
(a) ' Ki,' as a preposition incorporated in verbs, means to or for; as,
kaga, to make, kicaga, to make to one; huwe ya, to go to bring anything,
kihuwe ya, to go to bring a thing for one.
(&) 'Kici' incorporated into verbs, means for; as, kaksa, to chop off, as
a stick; kicicaksa, to chop off for one..
§ 93. The preposition 'i' is prefixed to a class of adverbs giving them
the force of prepositions. In these cases it expresses relation to or connexion
with the preceding noun; as, teharj,/ftr, iteharj, far from any time or place;
lieyata, behind, iheyata, back of something. These adverbial prepositions
are such as:
iako, beyond ihukuya, under itehaij, far from
iakan, upon ilieyata, behind, back of itokam, before
iaskadai), near to ikaijyeta, down from hyaijkaro, above
icahda, by, near to ikiyedai), near to iyohakani, after
ihakarn, behind isarjpa, beyond iyotabedaij, between
ihduksai), round about itakasarjpa, over from iyotahepi, between
iliektam, behind itaijkan, without iyotakoijs, opposite to.
CONJUNCTIONS.
§ 94. Conjunctions in Dakota, as in other languages, are used to con-
nect words and sentences; as, waste ka ksapa, good and wise; wicasta siceca
koya, men and children: "Unkarj Wakantarjka, Ozai^zai) kta, eya: urjkarj
ozanzay," And Cf-od said, 'Let light be:"1 and light was.
§ 95. The following is a list of the principal conjunctions, viz: urjkarj,
ka and ca, and; ko and koya, also, and; urjkarjs, kirjharj and cinharj, kina-
harj and cinahar), if; esta and sta? kes and ces, kes and cos, although; kaes
and caes, keyas and ceyas, even if; ka is, or; tuka, but. For unkarj and
unkaqs the Titonwai} say yunkaij and yunkays, for 'i;a'-and '.ca' they use
'na,' and for 'â is,' 'na is.'
54 JDAKOTA GEAMMAE, TEXTS, AM) ETHNOGRAPHY.
INTEBJECTlOIsTS.
§96. It is very difficult to translate, or even to classify, Dakota inter-

jections. Those in common use may be arranged under the following-
heads, according to the emotions they express:
Pain: yun! wirjswi! all! oh!
Regret: hehe! hehehe! hunhe! hunhunhe! ohf alas!
Surprise-: liopidan! hopidanniye! hopidarjsni! iijali! mama! irjyurj!
iyauakaJ. wonderful! surprising! astonishing! truly! indeed!
Attention: a! e! bes! hiwo! iho! ito! mah! toko! war)! hark! took! sec!
behold! halloo!
Self-praise: ihdatar)! ihdataijli! boast! 1
Affirmation: ecahe! ecas! ecaes! ees! ehaes! ehtakaes! eyakes! eyakes!
nakas! iiakaes! indeed! truly! yes!
Disbelief: eze! hes! hinte! ho! lioecah! iyesiiica! oho! taze! or tase!
(Yankton) fie! fudge! you don't say so!
'Eya,' when used at the beginning of a phrase or sentence, is an inter-
jection, and seems to mean nothing.
1 "Boast" does not appear as can interjection in Webster's dictionary, nor in that of the Century
Company. As ihdataij means lie praises himself, lie boasts, a better translation is, O hou> lie boasts!
J. O. D.
SYNTAX PEONOUNS.
CHAPTER III.
SYNTAX.
PBONOOTS.
PERSONAL PRONOUNS.
Incorporated Pronouns.
§97. The incorporated pronouns are either prefixed to or inserted into

verbs, adjectives, and nouns.
1. POSITION IN VERBS.
§ 98. 1. (a) Monosyllabic verbs, such as, ba, to Name, da, to ask for,
etc., necessarily prefix the pronouns; as mayaba (ine-tliou-blamesf), tliou
blamest me.
(b) Those verbs which are formed by adding- the prefixes ' ka' and
' pa, 7 and also the possessive forms in ' kpa' or ' tpa/ ' hda,' and ' hdu,' have
the pronouns prefixed ; as, kaksa, to cut off with an axe, wakaksa, I cut off;
pagan, to part with anything, wapagarj, I part with; kpagarj, and tpagan,
to part with one's own, wakpagarj, I part with my own; hduta, to eat one's
own, wahduta, I eat my own.
(c) Other verbs, whose initial letter is 'd' or 'k,' have the pronouns
prefixed; as, daka, to esteem so, wadaka, I esteem so ; kaga, to make, yakaga,
tliou makest.
(d) For the forms of the subjective pronouns of the first person singu-
lar and the second person singular and plural of verbs in ' ya' and ' yu,'
see §§39. (6), 50.
2. (a) All verbs commencing with a vowel which is not a prefix, insert
the pronouns immediately after the vowel; as, opa, to follow, owapa, I fol-
low ; excepting the first person plural, 'urjk,' which is prefixed; as, mjko-
papi, we follow. But ourjpapi is also used.
(b) The prefixing of the prepositions ' a,' ' e/ ' i/ ' o,' does not alter
the place of the pronouns; as, kastarj, to pour out, wakastarj, I pour out;
okastarj, to pour out in, o wakastarj, I pour out in ; palita, to bind, pawahta,
I bind; apahta, to bind on, apawalita, / bind on.
55
56 J)AKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
(c) Verbs formed from verbal roots and adjectives by prefixing 'ba,'
'bo,' and 'na,' take the pronouns after the prefix; as, baksa, to cut off with
a knife, bawaksa, / cut off ; boksa, to shoot off, as a limb, boyaksa, thou
sliootest off; naksa, to break off with the foot, nawaksa, / break off ^vith the foot.
(cl) Other verbs whose initial letter is ' c,' ' s,' 'm,' or 'n,'have the
pronouns inserted after the first syllable; as, capa, to stab, cawapa, / stab;
mani, to ^valk, mawani, 1 walk. Pahta, to bind or tie, also inserts the pro-
nouns after the first syllable.
(e) Verbs that insert or prefix the prepositions ' ki' and ' kici,' take the
pronouns immediately before the prepositions. (See § 40. 5. a. ft.)
(/) Active verbs formed from other verbs, adjectives, or nouns, by
adding the causative 'kiya' or ' ya,' take the pronouns immediately before
the causative; as, wanyagkiya, to cause to see, warjyagmakiya, he causes me
to see; samkiya, to blacken, samwakiya, / blacken; cantekiya, to love, cante-
wakiya, I love any one. .
(#) The compound personal and reflexive pronouns (§ 24) occupy the
same place in verbs as do the ordinary incorporated pronouns; as, waste-
daka, to love, wastewadaka, / love anything, wastemicidaka, / love myself.
2. POSITION ]> ADJECTIVES.
§99. 1. (a) The pronouns are prefixed to what may be called adjective
verbs and adjectives; as, yazarj, to be sick; tancai} mayazarj, (body me-sick)
my body is sick; waste, good, iiiwaste, (thee-good^) thou art good.
(b) The pronouns ' ma,' ' ni,' and l un' are prefixed to the simple
numerals; as, mawanzidarj, I am one; ninoqpapi, you are two; urjyamnipi,
ive are three.
2. (a) But if the adjective verb has assumed the absolute form by pre-
fixing ' wa,' or if it commences with a vowel, the pronouns are inserted; as,
wayazarjka, to be sick, wamayazanka, / am sick;, asiii, to get well, amasni, /
have recovered.
(b) Waorjsida and wacantkiya, and perhaps some others, which we are
accustomed to call adjectives, insert the pronouns; as, waoqsiwada, I am
merciful.
3. POSITION IN NOUNS.
§ 100. 1. (a) The possessive pronouns are always prefixed to the noun.
(See §§ 21, 22, and 23.)
(6) When a noun and pronoun are joined together, with the substan-
tive verb understood, the incorporated pronoun, is prefixed to some nouns
SYNTAX PRONOUNS. 57
and inserted in others; as, nisurjka, (thee-dog) thou art a dog; winicasta,
(thee-man) thou art a man; Damakota, (me-J)akota) I am a Dakota.
In some iiouns the pronoun may be placed either after the first or second sylla-
ble, according to the taste of the speaker; as, wicahhjca, an old man, wimaca.liinca or
wieamahinca, I am an old man.
(c) When a noun is used with an adjective or adjective verb, and a
pronoun is required, it may be prefixed either to the noun or to the adjec-
tive; as, nape masuta (hand, me-hard}, or minape suta, (my-hand hard} my
hand is hard.
2. In nouns compounded of a noun and adjective, the place of the pro-
noun is between them; as, Isarjtanka, (knife-big} an American, Isarjmatarjka,
/ am an American.
4. POSITION WITH RESPECT TO EACH OTHER.
§ 101. 1. When one personal pronoun is the subject and another the
object of the same A7erb, the first person, whether nominative or objective,
is placed before the second; as, mayaduhapi, (me-you-have) you have me;
urjniyuhapi (we-thee-have or we-you-have) ^ve have thee or we have you.
2. Wica, the objective plural of the third person, when used in a verb
with other pronouns, is placed first; as, wicawakaska (them-I-bound}, I
bound them.
NUMBER.
§ 102. Incorporated pronouns, when intended to express plurality,

have the plural termination pi attached to the end of the word, whether
verb, noun, or adjective; as, wayazarj, he is sick, waunyazanpi, tve are sick;
wakaga, / make any thing, urjkagapi, we make; nitasurjke, thy dog, nita-
surjkepi, thy dogs or your dog or dogs; niwaste, thou art good, niwastepi, you
are good.
Separate Pronouns.
§ 103. The separate personal pronouns stand first in the clauses to

which they belong.
(a) They stand first in propositions composed of a pronoun and noun,
or of a pronuon and adjective; as, miye Isanmatanka, / am an American;
urjkiye urjcuwitapi, we are cold.
(b) In a proposition composed, of a pronoun and verb, whether the
pronoun be the subject or object of the verb; as, urjkiye urjyarjpi kta, we
ivill go; rniye makaska (me he-bound), he bound me.
The separate pronouns are not needed for the purpose of showing the person and
number of the verb, those being indicated by the incorporated or article pronouns, or
58 DAKOTA GRAMMAR, TEXTS, AND ETHNOGBAPH T.
inflexion of tlie verb; but they are frequently used for the sake of emphasis; as,
nisunka he kupi he; hiya, hemiye makupi (thy-brother that teas-given? no, that me
me-was-given), was that given to thy brother? no, it was given to me; ye masi wo; hiya,
miye mde kta (to-go me-command; no, me I-go will), send me; no, I will go myself.
(c) When a separate pronoun is used with a noun, one being the sub-
ject and the other the object of the same verb, the pronoun stands first; as,
miye mini wachj (me water I-wanf), I want water,- iiiye toka kirj niyuzapi
(you enemy the you-tooti), the enemies took you. But when the pronoun is the
object, as in this last example, it may stand after the noun; as, t6ka kirj
niye niyuzapi (enemy the you you-tooti), the enemies took you.
(d) In relative clauses, the separate pronoun is placed last; as, wicasta
hi korj he miye (man came that me), I am the man who came; 6niciyapi kirj
hena urjkiyepi (you-lielp the those vve), we are they who help you.
(e) The adverb 'hirjca' is often used with the separate pronouns to
render them more emphatic; as, miye hirjca (me very), my very selfs niye
nitawa hirjca (thee thine very), truly thine o^vn.
(/) In answering questions, the sep arate pronouns are sometimes used
alone; as, tuwe hecorj he; miye, who did that? I; tuwe yaka he; niye,
whom dost thoumeanf thee; tuwe he kaga he; iye, who made that? he. But
more frequently' the verb is repeated in the answer with the pronouns;
as, he tuwe kaga he; he miye wakaga (that who made f that me I-made), who
made that? I made it; tuwe yaka he; niye cica (whom meanest-thou? thee,
I-thee-mean), .whom dost thou mean? I. mean thee.
§ 104. When the separate pronouns are used with verbs or adjectives
the plural termination is attached to the last word.
(a) When the pronoun stands first, it is attached to the verb or adjec-
. tive; as, urjkiye ecorjkupi, ive did it; niye yakagapi, you made it; niye
niwastepi, you are good.
(&) When the pronoun stands last, it is attached also to the pronoun;
as, tona waorjsidapi khj hena niyepi (as-many merciful the those you), you are
they who are merciful.
Agreement of Pronouns.
§ 105. Personal pronouns, and the relative and interrogative tuwe,

who, refer only to animate objects, and agree in person with their ante-
cedents, which are either expressed or understood ; as, he tuwe, who is that?
de miye, this is I; he Dawid tawa, that is David's ; he miye niitawa, that is
mine; he tuwe tawa, ^vhose is that f
SYNTAX PRONOUNS. 59
Omission of Pronouns.
§ 106. The third person, being the form- of expression which most
commonly occurs, is seldom distinguished by the use of pronouns.
1. (a) There is no incorporated or article pronoun of the third person,
either singular or plural, except l wica' and ' ta.' (See §§ 18. 6,19. 4, 23.1.)
(ft) The separate pronoun ' iye' of the third person, and its plural
'iyepi,' are frequently used in the subjective and sometimes in the objective
case.
2. But ordinarily, and always except in the above cases, no pronoun
of the third person, is used in D akota; as, siyo warj kute ka o (grouse a
shot and killed), he shot a grouse and killed it ; suktarjka kirj yuzapi ka kaska
hdepi (horse the caught and tied placed), they caught the horse and tied him.
Repetition of Pronouns.
§ 107. 1. In the case of verbs connected by conjunctions, the incor-
porated subjective pronouns of the first and second persons must be
repeated, as in other languages, in each verb; as, wahi, ka warjmdake, ca
ohiwaya, I came, and I saw, and I conquered.
2. (ci) ' Wica' and other objective incorporated pronouns follow the
same rule; as, tatarjka kirj warjwicamdake ca wicawakte (buffalo the, them-
I-saw, and them-I-killed), I saw the buffalo and killed them.
(V) So, too, in adjective verbs; -as, orjnisike ca nisihtirj (thee-poor and
thee-feeble), tliou art poor and feeble.
3. Two or more nouns connected by conjunctions require the posses-
sive pronoun to be used with each;- as, nitasurjke ka nitamazakarj, tliy-dog
and tliy-yun.
DEMONSTRATIVE PRONOUNS.
§ 108. Demonstrative pronouns may generally be used in Dakota

wherever they would be required in English.
1. When a demonstrative pronoun forms with a noun, pronoun, adjec-
tive, or verb a proposition of which it is the subject or object, it is placed
first; as, hena tatarjkapi, those are oxen; de miye, this is I; dena wasteste,
these are good; he niayaku (that me-thou-gavesf), thou gavest me that.
2. But when used as a qualificative of a noun, or noun and adjective,
it is placed last; as, wicasta kirj hena (man the those), those men; wicasta
waste kirj dena (man good the these), these good men.
§ 109: The demonstrative pronouns 'he' and 'hena' are often used
where personal pronouns would be in English ; as, ate uniasi kirj he wica-
60 DAKOTA GRAMMAR, TEXTS, AtfD ETHNOGRAPHY.
yadapi sni (fattier me-sent the that ye-believe not), my father who sent me, him
ye believe not; ate uinasi Mi) he inahdaotaijirj (fattier me-sent the that me-
declaretti), my fattier ivho sent me he beareth ivitness of me.
§ 110. Demonstrative pronouns are often used in Dakota when they
would not be required in English; as, isarj kirj he iwa<5u (knife the that I-
took), I took the knife.
RELATIATE PRONOUNS.
§111. 1. Tuwe, who, and taku, what, are used, both as interrogative
and relative pronouns, and in both cases they stand at the beginning' of the
phrase or sentence; as, tuwe yaka he, whom dost thou mean ? taku odake
cirj, what thou relatest.
2. (a) In affirmative sentences, ' tuwe' and ' taku' are often used as
nouns, the former meaning- some person, and the latter, some thing; as, tuwe
he manorj, someone has stolen that; taku iyewaya, I have found something.
(&) In negative sentences with ' darj' suffixed, tuwe "may be rendered
no one, and taku nothing; as, tuwedarj hi sni, no one came (lit. some-little-per-
son came not); takudarj duhe sni (some-little-thing thou-hast not), thou hast
nothing. See § 25. 3. .
§ 112. It has been shown. (§ 25. 1) that compound relative pronouns
are formed by joining 'kasta' or '.kakes' to 'tuwe' and 'taku;' as, tuwe
kas*ta hi kirjharj he waku kta (tvhoever comes if, that I-give will), if anyone
comes I will give it to him; taku kasta warjmdake cinharj wakute kta (what-
ever I-see if, I-shoot will), if I see anything I ivill shoot it, or I will shoot what-
ever I see.
ARTICLES.
Definite Article.
POSITION.
§ 113. 1. When a noun is used without any qualificative, the definite
article immediately follows the noun; as, maka kirj (earth the), the earth;
wicasta kirj waste (man the good), the man is good.
2. When a noun is used with an adjective as a qualifying term, the
article follows the adjective; as, wicasta waste kirj (man good the), the good
' man.
3. When the noun is followed by a verb, an adverb and verb, or an
adjective, adverb, and verb, the definite article follows at the end of the
phrase, and is generally rendered into English by a demonstrative or rela-
tive pronoun and article; as, taku ecamorj kirj (what I-did the), that which I
did; widasta si6aya oharjyarjpi kirj (men badly do the), the men who do badly;
SYNTAX AETICLES. 61
wicasta sica sicaya oharjyarjpi kirj (men bad badly do the), the bad men who do
badly.
§ 114. The signs of the past tense, ' korj' and l cikorj,' are used in the
place of the definite article, and are rendered by the article and relative;
as, wicasta warjmdake cikorj, the man whom I saw.
USE. '
§ 115. In general, the definite article in Dakota is used where it would

be in English. But it also occurs in many places where in English it is not
admissible.
(a) It is used with nouns that denote a class; as, wicasta kirj bosdan
nazirjpi (men the upright stand), men stand upright; suktarjka kirj duzahanpi
(horses the. swift), horses are swifi or run fast.
(6) It is often used, as in Greek, French, etc., with abstract nouns; as,
wo waste kirj (goodness the), goodness; woahtani kirj awihnuniwicaya (sin the
destroy s-them), sin destroys them.
(c) It is used with a noun, in the vocative case; as, rnaka kirj nahorj
wo (earth the hear-thou), 0 earth, hear!
(d} As in Greek and Italian, it is used with nouns which are qualified
by possessive or demonstrative pronouns; as, ninape kirj (thy-hand the), thy
hand; wicasta kirj de (man the this), this man.
(e) It is often used with finite verbs, giving to them the force of gerunds
or vebal nouns; as, kagapi khj, the making; maurjnipi kirj (we walk the),
our walking; yahi kirj iyomakipi (thou-come the me-pleases), thy coming
pleases me.
§ 116. In Dakota the definite article is sometimes omitted where it
would be required in English.
(a) Nouns governed by prepositions are generally used without the
article ; as, corjkaske ekta mda (garrison to I-go), I am going to the garrison;
carj maheii wai (wood into I-went), I ivent into the looods; tirjta akan munka
(prairie iipon I-lie), I lie upon the prairie.
(6) Proper names and names of rivers and lakes are commonly used
without the article; as, Tatarjka-nazirj (buffalo-stands), The-standing-bii-ffalo ;
Wakpa-minisota, the Minnesota river; Mdeiyedarj, Lac-q_ui-parle.
(c) When two nouns come together in the relation of possessor and
possessed (§ 68), the last only takes the article, or rather the entire expres-
sion is rendered definite by a single article placed after it; as, carjpahmihma
ihupa kirj, the thill of the cart; Wasicuij wicastayatapi kirj, the King of the
French.
Indefinite Article.
§ 117. The indefinite article is more limited in its use than the definite,
but so far as its use extends it follows the same rules; as, hoksidarj warj
(boy ft), a boy ; hoksidarj waste war) (boy good ft), a good boy.
§ 118. Sometimes both articles are used in the same phrase, in which
case the definite is rendered by the relative (see § 113. 3); as, wicasta Avarj
waste kirj he kaga (man a good the that made), he was a good man 'who made
that.
VERBS.
Position.
§119. 1. Dakota verbs are usually placed after the nouns with which
tney are used, whether subject or object; as, hoksidarj kirj mam (boy the
ivalks), the boy 'walks; wowapi warj duha (book a thoa-hast), thou hast a book.
2. Verbs also are usually placed after the adjectives which qualify their
subjects or objects, and after the adverbs which qualify the verbs; as,
Waanatarj wicasta wayapike cirj he tarjyaij warjmdaka (Waanatan man
eloquent the that ivell I-saiv), I saw Waanatan the eloquent man very plainly.
For the relative position of verbs and personal pronouns, see § 98.
Number.
PLURAL.
§ 120. A verb, by its form, designates the number of its subject or

object, or both; that is to say, the verb, being the last principal word in
the sentence, usually takes the plural ending 'pi' when the subject or object
is plural in signification.
1. (ft) When the subject represents animate objects, the verb takes the
plural termination; as, manipi, they walk; wicasta kirj hipi (man the came),
the men came.
(b) But when the subject of a verb denotes inanimate objects, the verb
does not take a plural form for its iiomiiiitive's sake; as, carj topa icaga (tree
four grows), four trees grow.
2. (ft) A verb also takes the plural termination when it has a plural
object of the first or second persons; as, Wakantarjka urjkagapi (God us-
made), God made us; Dakota niye Wakantarjka carjteniciyapi (Dakota you
(rod you-loves), God loves -you Dakotas.
(&) When the plural object is of the third person, this plurality is
pointe'cl out by wica, them, incorporated in the verb; as, warjwicayaka, he
SYNTAX VERB. 63
saw them; Hake waharjksica yamni wicakte (Hake bear three them-killed),
Hake killed three bears.
§ 121. As there is but one termination to signify plurality both of the
subject and object, ambiguity is sometimes the result.
(a) When the subject is of the first, and the object is of the second
person, the plural termination may refer either to the subject or to the sub-
ject and object; as, wasteurjnida,kapi, ive love thee, or ûe love you.
(b) When the subject is of the third, and the object of the second
person, the plural termination may refer either to the subject or the object,
or to both; as, wastenidakapi, they love thee, he loves you, or they love you.
§ 122. Nouns of multitude commonly require verbs in the plural num-
ber; as, oyate heconpi, the people did that.
§ 123. The verb 'yukarj' is often used in its singular form with a
plural meaning; as, wakiyedarj ota yukaij, there are many pigeons.
§ 124. The verb ' yeya' and its derivatives 'iyeya,' ' hiyeya,' etc., have
rarely a plural termination though used with a plural subject; as, wicota
hen hiyeya, many persons are there.
DUAL.
§ 125. 1. The dual is used only as the subject of the verb and to
denote the person speaking and the person spoken to. It has the same
form as the plural pronoun of the first person, excepting that it does not
take the termination ' pi.'
2. Hence, as this pronoun is, in meaning, a combination of the first
and second persons, it can be used only with an object of the third person,
except when, the agent and patient being the same persons, it assumes the
reflexive form (§ 24); as, wasteurjdaka, -we two (meaning thou and /) love
him; wastewicurjdaka, we two love them. See § 42. 1.
Government.
§ 126. Active transitive verbs govern the objective case; as, makaska
(me binds), he binds me; wicasta warj warjmdaka (man a I-sa/iv), I saw a man.
§ 127. Active verbs may. govern two objectives.
1. A verb may govern two direct objects or so-called accusatives.
When an action on a part of the person is spoken of, the whole person is rep-
resented by an incorporated pronoun, and the part by a noun in apposition
with the pronoun; as, nape mayaduza (hand me-thou-takest), thou takest me
by the hand, or thou takest my hand. Compare the French, ( me prendre la
main."1
64 DAKOTA GRAMMAR, TEXTS, AXD ETHNOGRAPHY.
2. A verb may govern a direct object or accusative and an indirect

object answering to a dative.
(ft) When one of the objects is a pronoun, it must be attached to the
verb; as, wowapi kirj he mayaku kta (book the that me-tlwu-give wilt), thou
wilt give me that book.
(b) But when both the objects are nouns, the indirect is usually placed
before the direct object; as, Heparj wowapi yaku kta (Hepan book tlwu-give
wilt), thou wilt give Hepan a book; Hepi tasparjtanka wan hiyukiya wo (Hepi
apple a toss), toss Hepi an. apple.
§ 128. Transitive verbs with the prepositions 'a' or 'o' prefixed may
govern two objectives, and even three when two of them refer to the same
person or thing; as, sina kirj anicalipapi (blanket the on-tliee-laicT), they cov-
ered thee witli a blanket; mini pa amakastarj ('water head on-me-poureti), he
poiired ivater on my head.
§ 129. Intransitive verbs, with the prepositions 'a' or 'o' prefixed,
govern an objective case; as, mani, to 'walk, carjku kirj omani (road the in-
ivalks), he walks in the road; harj, to stand, maka kirj awaharj (earth the on
I-stand), I stand on the earth.
Possessive Form.
§ 130. This form of the verb is used whenever possession or property

is indicated, and is very important in the Dakota language. For the ways
in which the possessive form is made, see § 39. 3.
The use of this form of the verb does not necessarily exclude the possessive pro-
no uu, but renders it superfluous; as, nape yahduzaza (hand thou-icashest-thine-oicn),
thou dost wash thy hands; ninape yahduzaza is also correct. The occurrence of the
possessive pronoun does not reader the possessive form of the verb the less necessary.
MODES.
Imperative.
§ 131. 1. In prohibitions the imperative mode is often indicated by the

adverb 'ihiiuharj' placed before the verb, with 'kin' or 'kinhan,' 'cirj' or
'cinharj,' following; as, ilmuharj hecanorj kirj, do not do that; ihnuharj
wicayadapi kirjharj, do not believe it. This is a stronger form than the
common imperative.
2. When two verbs in the imperative mode are connected by conjunc-
tions, the first is used without the sign; as, owirjza kirj ehdaku ka mani
wo, take up thy bed and ivalk.
VERBS : INFINITIVE SUBJUNCTIVE. 65
Infinitive.
§ 132. 1. Verbs in the infinitive mode immediately precede those by

which they are governed; as, carj kakse yahi (wood to-cut thou-hast-come),
thou hast come to cut wood; he ecorj cisipi, I told you to do that
2. The use of the infinitive mode in Dakota is limited, the finite verb
being often used where the infinitive would be in English; as, mda wacirj
(I-go I-desire), I desire to go.
3. The infinitive mode can not be used as a noun, as it sometimes is
in English; that is, it can not have anything predicated of- it, as in the
phrases, "to see the sun is pleasant," "to walk is fatiguing." In such cases
verbal nouns or gerunds are used; as, wi warjyakapi kirj he oiyokipi (sun
seeing the that pleasant}, the seeing of the sun is pleasant.
»
Subjunctive.
§ 133. What may be called the subjunctive mode isjformed by the aid
of conjunctions which follow the verb. (See § 42.)
1. (a) Kirjharj and its derivatives, cinhan, kinaharj, and cinaharj, usually
refer to future time, future events only being considered as uncertain and
contingent; as, yahi kirjharj mde kta, if thou come, I will go.
But 'kiijhai)' does not always render the sense subjunctive, it being sometimes
used as an adverb of time, especially when preceded by tohan; as, tohan yahi kirjharj
mde kta, ichen thou comest, I will go.
(b) When anything past is spoken of as uncertain, ' hecirjharj' is com-
monly used; as, hecanorj hecinharj ecen ohdaka wo, if thou didst that, con-
fess it.
2. The conjunctions esta, sta, key as, and kes, signifying though, al-
though, are also used to form the subjunctive mood; as, ociciyaka esta
wicayada sni, although I tell thee, thou dost not believe; hi keyas kici mde kte
sni, though he come, I will not go with him; amapa kes en ewacarjmi srii,
though he struck me, I paid no attention to it.
3. Urjkans, if, usually relates to past time or to something already,
known, and is used to state what would have been the case if the thing
mentioned had been different from what it is. It is usually followed by
tuka, but; as, miyecicazuzu urjkarjs cicu kta tuka (ine-thou-hadst-paid if,
I-thee-give would but), if thou hadst paid me, I would have given it to thee;
suktarjka mduha unkans mde kta tuka (horse I-had if, I-go would but}, if I
had a horse I would go.
7105 VOL ix 5
Optative, Potential, etc.
§ 134. The adverb tokirj, oh that! is used with verbs to express strong
desire; in which case an ' n' is suffixed to the verb; as, tokirj mduhen, oh
that I had it!
'§ 135. The Dakotas have no way of expressing fully and forcibly the
ideas of necessity and obligation. The place of the English words ought
and must is partially supplied by the word iyececa, fit, proper; as, ecanorj
kta iyececa, it is fit that thou shouldst do it.
§ 136. 1. The idea of ability or power is expressed by the help of the
verb okihi, to- be able, used after other verbs, which are either in the form
of the infinitive or gerund; as, ecorj owakihi (to do I-able), I am able to do it,
or I can do it; manipi kirj owakihi (walking the I-able), I can walk. Or
they are put in a finite form; as, suktarjka mduza owakhi (Jiorse I-'catch
I-able), I can catch a horse.
2. Inability is expressed either by 'okihi' with the negative 'sni,' or
'okitpani;' as, mawani kta owakihi sni (I-walk will I-can not), or, mawani
kta owakitpani (I-ivalk will I-unable), I cannot walk. 'T6ka' or 't,6kadarj,
followed by the negative 'sni, 1 is often used for the same purpose; as,
tokadarj mawani sni (any-ivay I-walk not), I cannot possibly walk.
3. The word 'pica' is suffixed to verbs to denote possibility or that the
thing can be done; as, ecorjpica, it can be done; warjyagpica, it can be seen.
But it more frequently occurs with the negative ' sni;' as, kahpica sni, it
cannot be made.
TENSES.
§ 137. Notwithstanding the Dakota verb has but two distinct forms of
tense, there is no difficulty in expressing, by the help of adverbs, etc., all
the varieties of time found in other languages.
Aorist.
§ 138. 1. The aorist is used to denote present time, and generally

needs no mark to show that the present is referred to, that being usually
determined by attendant circumstances or by the context; as, tiyata yarjka,
nakaha warjmdaka, he is at the house, I have just seen him.
2. When necessary the adverb dehan, now, or hinahirj, yet, is used to
indicate present time; as, dehan tiyata yarjka, lie is now at the house; hinahirj
den urj, he is here yet.
3. The aorist is used in general propositions, which apply equally to
present, past, and future; as, siceca waskuyeca wastedapi, children love fruit.
VERBS: TENSES. 67
§ 139. 1. The predominant use of the aorist is to denote past time, it

being always used in the narration of past events; as, ecamorj, I have done
it; he rndustan, I have finished that.
2. (a) By the help of the adverb wanna, now, the aorist expresses per-
fect or finished time; as, warjna yustaijpi, they have now finished it; wanna
ociciyaka, I have now told thee.
(b) In a 'narrative of past events, 'wanna,' together with the aorist,
makes what is called the pluperfect tense; as, wanna yustarjpi hehan wai,
they had finished it when I arrived.
3. The aorist used with tuka, but, expresses what is sometimes called
the imperfect tense; as, hen waurj tuka (there I was, but am not now), I was
there.
§ 140. Before naceca, perhaps, the aorist tense is sometimes used for
the future; as, hecorj masipi kinharj, ecamorj naceca, if they tell me to do that,
I shall probably do it.
Future.
§ 141. 1. The sign of the future tense is usually 'kta.' It may be
used with verbs, adjectives, nouns, or pronouns; as, mani kta, he 'Will walk;
he waste kta, that will be good; he tinta kta, that will be prairie; he miye
kta, that will be I.
2. The future tense is often used in rjarrating past events respecting
something that was future at the time mentioned; as, warjna upi kta hehan
wai, they were about to come when I arrived there.
3. The future tense is used to denote that a thing would have taken
place if something had not prevented. In this case it is commonly followed
by 'tuka,' whether the reason is stated or not; as, wau kta tuka, I would
have come; upi kta tuka wicawakisica, they would have come, but I forbade
them.
4. The future tense with the adverb 'hirjca,' is used to indicate a desire,
purpose, or determination to do a thing; as, mde kte liiijca (I-go will very),
I want to go; ecoij kte hinca ecorj (do will very did), he did it because he
wished to do it, or he did it intentionally.
5. The future tense is often used where the infinitive mode would be
in English; as, wau kta owakitpani (I-come shall, I-unable), I am unable to
come; teyapi kta akitapi, they sought to Jail him.
6. The future tense is sometimes used for the aorist, as in German,
when there is uncertainty about the thing spoken of; as, tinwicakte khj
hee kta (murderer the tJiat-be will), that is the murderer, the idea being, that
he will be found to be the murderer.
7. When two verbs in the future tense are connected by a conjunc-

tion, the first may be either with or without the sign; as, nihinniciyapi kta
ka yaceyapi kta, or nihirjniciyapi ka yaceyapi kta, you will be troubled and
iveep.
§ 142. 'Nun' or 'nor)' is sometimes used instead of 'kta,' as the sign of
the future tense, in interrogative sentences, and also when something future
is spoken of as uncertain; as, mda nurj he, shall I go? token ecorjpi nurj
tarjirj sni, they knew not what they should do.
§ 143. Before the verbs 'ecirj' and 'epca,' 'ke' sometimes marks the
future tense of the first person; as, mda ke epca, I tvill go, thought I.
§ 144. In interrogative sentences 'hir/ is sometimes used for 'kta he,'
denoting the future tense; as, wau hirj, slwjl I come?
AUXILIARY VERBS.
§ 145. There are several verbs which are used with others as auxil-
iaries; such as, ' iyeya,' 'kiya,' and 'ya' or 'yan.'
§ 146. 1. 'Iyeya,' when used with other verbs, expresses the additional
ideas of completion and suddenness; as, yustarj iyeya, he made a finish of it;
kaksa iyeya, he cît it off suddenly. In this way 'iyeya' is often used to
give force and animation to the style.
2. Verbs used with 'iyeya,' if capable of contraction, are contracted;
as, kaptuza, to split, kaptus iyeya, he split it open.
3. 'Iyeya' is often used with prepositions and adverbs, sometimes with
and sometimes without their taking the verbal prefixes; as, pamahen iyeya,
to push,into; yuhukun iyeya, to put down; ohna iyeya and maheii iyeya, to
put into anything.
§ 147. 'Kiya' is used with verbs as a causative suffix; as, ecorjkiya, to
cause to do; kahkiya, to cause to make; nazinkiya, to cause to stand. The
pronouns are inserted before the causative.
§ 148. ' Ya' or 'yai)' is a suffix which occurs so frequently, and whose
use is sometimes so different from that of any English verb, that it demands
a special notice.
1. (a) It is used as a causative suffix; as, ecorjya, to cause to do; maniya,
to cause to walk. In this case it always has a noun or pronoun for its object
expressed or understood; as, mani mayayapi, you cause me to walk.
(b) 'Ya' used with adjectives makes of them active verbs; as, say a, to
dye or paint red; samya, to blacken.
2. (a) It is used with words denoting relationship, where in English
we should employ a possessive pronoun, and seems to have the force of to
VERBS OF REPETITION. 69
have, or have for; as, he ate way a (that father-I-have), that is my father;
Ateunyanpi malipiya ekta narjke cirj (father-we-have heaven in thou-art the),
our Father who art in heaven.
(V) 'Ya' \vith nouns shows what use a thing is put to; as, de isarjwaya,
this I have for a knife; he tiyopayaya, that thou usestfor a door.
3. When the pronouns 'ma,' 'ni,' and 'un' are used without the pro-
noun 'ya' following, 'ya' becomes 'yan;' as, atemayan, he has me for father ;
ateunyaijpi, our father. But when 'ya,' tliou or you, follows, the vowel is
not nasalized; as, atemayaya, thou hast me for father; ateurjyayapi, you call
us father.
VERBS OF REPETITION.
Reduplicated Verbs.
§ 149. 1. The reduplication of a syllable in Dakota verbs is very com-
mon. In intransitive verbs it simply indicates a repetition of the action; as,
ipsica, to jump, ipsipsica, to hop o? jump repeatedly; iha, to laugh, ilialia, to
laugh often. In transitive verbs it either indicates that the action is repeated
on the same object, or that it is performed upon several objects; as, yahtaka,
to bite, yalitahtaka, to bite often; baksa, to cut a stick in two; baksaksa, to cut
a stick in two often, or to cut several sticks in two. Verbs of one syllable are
rarely reduplicated.
2. There are some verbs whose meaning almost necessarily implies a
repetition of the action and which therefore are generally used in their re-
duplicated form; as, yuhuhuza, to shake; panini, to jog; kapsirjpsirjta, to
whip; yushjsir), to tickle; nasurjsurj, to struggle, etc.
3. Verbs signifying to be are repeated to denote continuance; as, den
rnarjka marjke, / continue to stay here; hen dukarj dukarjpi, you reside there.
§ 150. The use of a reduplicated form of a verb in its proper place is
very important. It is as much a violation of the rules of the Dakota lan-
guage to use a simple for the reduplicated form as to use the singular for
the plural number.
Verbs icith the Suffixes i s'a' and l ka.'
§ 151. 'S'a' is suffixed to verbs to denote frequency of action or habit.;

as, yahi s'a, thou comest often; iyatorjsni s'a, thou dost tell lies habitually, i. e.,
thou art a liar; wamanoi) s'a, one ivlio steals often, i. e., a thief.
§ 152. 'Ka' has sometimes the same signification with 's'a;' as, waoka,
a good hunter. But sometimes it does not produce any perceptible differ-
ence in the meaning of the verb; as, wasteda and wastedaka, to love any-
thing.
70 DAKOTA GRAMMAR, TEXTS, AIsTD ETHNOGRAPHY.
§ 153. When the verb, to which 'ka' or 's'a' is suffixed, takes the plu-
ral form, the suffix usually follows the plural termination; as, waopika,
marksmen; ecorjpi s'a, doers. But in the verb 'da,' to esteem, 'ka' may
either precede or follow the plural termination; as, wastedakapi and waste-
dapika.
SUBSTANTIVE VERBS.
§ 154. The verbs 'ui},' 'ounyan,' 'yanka,' 'yukan,' and 'hiyeya,' all
signify to be, but when used, they are accompanied by other verbs, adverbs,
participles, or prepositions, descriptive of the place or manner of being; as,
mani waurj, / am walking; ti mahen marjka, I am in the house; he'ciya
yakorjpi, tliey are there; en maurj, it is in me.
§ 155. The verb 'e' or 'ee' occurs without a word descriptive of the
mode or place of existence; but it is confined to the third person, and is
used rather to declare the identity than the existence of a thing. This verb
combines with the pronouns, as, 'hee,' 'dee,' etc. 'Yukan' is used to de-
clare that there is, and wanica, that there is none; as, Wakantarjka yukan,
there is a God; Wakarjtarjka wanica, there is no God.
§ 156. The bringing of two words together in the Dakota language
answers all the purposes of such a copula as our substantive verb; as,
Wakarjtarjka waste (God good}, God is good; wi kirj kata (sun the hot), the
sun is hot; de miye (this 7), this is I; hena inyarj (those stones), those are
stones; Danikota (Dakota-tlioii), thou art a Dakota.
§ 157. From these examples it appears that there is no real necessity
for such a connecting link between words; and accordingly we do not find
any single verb in the Dakota language which simply predicates being.
The Dakotas cannot say abstractly, I am, thou art, lie is; but they can ex-
press all the modes and places of existence. And the verb of existence is
understood in pronouns, nouns, and adjectives. 1
PARTICIPLES.
Active.
§ 158. 1. Active participles follow the nouns and precede the verbs
with which they are used; as, mazakarj hduha yahi (gun having thou-come),
thou hast come having thy gun.
1 A. L. Riggs makes the following classification of substantive verbs:
1. Of T)einy or existence, as uij, yukaij, yanka, etc.
2. Of condition; witb. participles and adverbs of manner; as, ni un, living is; tarjyaij yanka,
(well is), is comfortable.
3. Of place; with prepositions and adverbs of place; as, akan urj, is on ; timahen yanka, within is.
4. Of identity ; e or ee, with the forms hee, dee. See § 155.
5. Of classification; hec"a, is such, as, hoksidarj waste heca; lie is a good boy; he sunktoke6a
he6a, that is a wolf.
PARTICIPLES NOUNS. 71
2. The objective pronouns are used with and governed by active par-
ticiples, in the same way as by verbs; as, mayuha yukarjpi (ine-liaving
they remain), they still retain me; niyuha yapi kta (thee-having they-go will),
they will take tliee along.
3. Active participles are used to denote prolonged or continued action;
as, kiksuya urj, he is remembering; Wakarjtarjka cekiya urj, lie is in the habit
of praying to God; iaharj icurjharj, whilst he was speaking.
4. A few participles are used with the verbs from which they are de-
rived; as, maniharj mani (walking walks), that is, he walks and does not ride;
nazirjharj naziij (standing lie stands), lie gets up and stands.
5. Two verbs together may be used as participles without a conjunc-
tion; as, ceya patus inazirj (weeping stooping stands), he stands stooping and
weeping.
. Passive.
§ 159. 1. A verb used as a passive participle follows the noun to which

it relates; as, tahirjca kirj opi, the deer is shot.
2. Passive participles are used to make what may be called the passive
form of the verb; as, ktepi, killed, niktepi kta, thou wilt be killed.
3. They are sometimes used independently as nouns; as, ktepi kin,
the slain.
NOUNS.
POSITION.
§ 160. The place of the noun, whether subject or object, is before the
verb; as, wamnaheza icaga, corn grows; mini waciij (water I-want), I want
water.
Occasionally the subject comes after the verb; as, eya Wakaijtaijka, said God.
§ 161. When two nouns are used together, one the subject and the
other the object of the same verb, the subject is usually placed first (§ 67);
as, tatarjka pezi yutapi (oxen grass eat), oxen eat grass; Dakota Padaiii kirj
wicaktepi (Dakota Pawnee the tliem-killed), the Dakotas killed the Pawnees.
§ 162. 1. Of two nouns in composition or combination the noun sus-
taining the relation of possessor always precedes the name of the thing
possessed. See § 68.
2. There are cases where two nouns are brought together in which the
latter may be regarded as in apposition: as, aguyapi wiconi, bread of life, or
more properly, the bread that is life. A. L. EIGGS.
NUMBER.
§ 163. The principle on which the plural termination is employed is

that of placing it as near the end of the sentence as possible. The order
in a Dakota sentence is, first the noun, next the adjective, and lastly the
verb. Hence, if a noun or pronoun is used alone or has no word following
it in the phrase, it may take the plural ending; if an adjective follows, it is
attached to the adjective; and if a verb is used, it is attached to the verb.
1. When nouns are used to convey a plural idea, without qualincatives
or predicates, they have the plural termination; as, ninapepi, thy hands;
hena Dakotapi, those are Dakotas.
2. When a noun which represents an animate object is to be made
plural, and is followed by a qualificative or predicate, the sign of the plural
is joined, not to the noun, but to the qualificative or predicate; as, wicasta
wastepi, good men; koska kirj hipi, the young men have arrived; wicasta waste
kirj hipi, the good men have arrived. '
§ 164. The plural of nouns representing animate objects in the objec-
tive case, whether they are governed by active verbs or prepositions, is
designated by ' wica' following, which is prefixed to or inserted in the gov-
erning word; as, tahirjca wicaktepi (deer them-they-kill), they kill deer; Da-
kota ewicatarjharj (Dakota them-froin), he is from the Dakotas.
ADJECTIVES.
POSITION.
§ 165. When the adjective is used simply as a qualifying term, it is

placed immediately after its noun; as, wicasta waste, good man; carj sica,
bad wood.
The adjective ikce, common, is placed before the noun which it qualifies, but its
derivative ikceka comes after; as, ikce hanpa and haijpikceke,, common moccasins;
ikce wicasta, a common man, an Indian. The numeral adjective's, when used with caij,
a day, are placed before; as, iionpa caij, two days, etc.
§ 166. When the adjective forms the predicate of a proposition, it is
placed after the article, and after the demonstrative pronoun, if either or
both are used; as, wicasta kirj waste, the man is good; wicasta kirj he waste,
that man is good; taku ecanorj kirj he sica, that which thou didst is bad.
NUMBER.
§ 167. Adjectives, whether qualificative or predicative, indicate the
number of the nouns or pronouns to which they belong; as, irjyarj sapa
ADJECTIVES. 73
war), a black stone; inyarj sapsapa, black stones; tataijka kirj was'aka, the ox
is strong; tatarjka kirj was'akapi, the oxen are strong.
2. Adjectives do not take the plural form when that can be pointed out
by the verb of which the noun is either the subject or object (see §§ 163,
164); as, wicasta waste he kagapi (man good that they-made), good men made
that; Wakarjtarjka wicasta waste nom wicakaga (Great-Spirit men good two
them-made), God made two good men.
3. As the numeral adjectives after warjzi denote plurality by virtue of
their meaning, they may be used either with or without the plural termina-
tion; as, wicasta yamni, or wicasta yamnipi, three men.
NUMERAL ADJECTIVES.
§ 168. 1. Numeral adjectives used distributively take the reduplicated

form; as, yamni, three, yamninmi, three and three, yamnimni icupi, they each
took three, or they took three of each.
2. Numeral adjectives are used alone to express the number of times
an event occurs: as, yamni yahi, thou earnest three times. When a succes-
sion of acts is spoken of, the word 'akihde' is often used; as, topa akihde
yakutepi, you shot four times successively.
§ 169. To supply the want of words like place and ways in English,
the adverbial termination 'kiya' is added to the numeral; as, norjpakiya
yakorjpi, they are in two different places; he topakiya oyakapi, that is told in
four different ways.
§ 170. The Dakotas use the term harjke, one-half; but when a thing is
divided into more than two aliquot parts they have no names for them;
that is, they have no expressions corresponding to one-third, one-fourth, one-
fifth, etc. By those who have made some progress in arithmetic, this want
is supplied by the use of 'orjspa' and the ordinal numbers; as, orjspa iyamni
(piece third) one-third; or)spa itopa (piece fourth), one-fourth.
The language more recently adopted is kiyuspapi, divided. So that one-fourth
is topa kiyuspapi wanzi. A. L. R.
PRONOMINAL ADJECTIVES.
§ 171. Owasirj and iyuhpa, all, sakim and napin, both, apa and hurjli,
some or a part, touana and wanistirjna, few, a small quantity, urjrna, the other,
one of two, ota, many, much, and some others, are sometimes used as adjec-
tives qualifying nouns, and sometimes stand in the place of nouns.
§ 172. 1. As the adjective 'ota,' many, much, conveys a plural idea, its
reduplicated form ' onota' or 'odota,' is not used when speaking of inani-
mate objects, except when different quantities or parcels are referred to; as,
ota awahdi, I have brought home many or much; odota awahdi, I have brought
home much of different kinds.
2. When ' ota' relates to animate objects, it may have the plural ter-
mination, but is generally used without it. When it relates to the human
species, and 110 noun precedes, it has 'wica' prefixed; as, wicota hipi, many
persons came, or a multitude of persons came.
3. When 'ota' relates to a number of different companies of persons,
it has what may be called a double plural form, made by prefixing ' wica'
and by reduplication; as, wi6okcota ahi, companies of persons have arrived.
REPETITION AND OMISSION OF ADJECTIVES.
§ 173. 1. When the same thing is predicated of two or more nouns con-
nected by conjunctions, the adjective is commonly repeated with each
noun; as, suktagka kirj Avaste ka danpahmihma kirj waste, the horse is good,
and the wagon is good.
2. But sometimes a single adjective is made to apply to all nouns by
using a pronominal adjective or demonstrative pronoun; as, suktanka kirj
ka carjpahmihma kirj napin waste, the horse and the wagon are both good;
widasta ka winoliirjca kig hena wasteste, man and woman, they are beauti-
ful; Heparj ka Hepi ka Hake, hena iyuhpa hanskapi, Hepan, and Hepi, and
Hake, they are all tall.
3. When two nouns are connected by the conjunction 'ko' or 'koya,'
.also, the adjective, is only used once; as, suktanka canpahmihma ko sica
(horse wagon also bad), the horse and the wagon also are bad.
ADVERBS.
§ 174. Adverbs are used to qualify verbs, participles, adjectives, and

other adverbs; and some of them may, in particular cases, be used with
nouns and pronouns; as, iwastedarj mani, he walks sloivly; sicaya hduha un,
he is keeping it badly; nina waste, very good; kitarjna tanyarj, tolerably well;
he <5arj sni (that wood not), that is not wood; tonitarjharj he (wkence-thou),
whence art thouf
POSITION.
§ 175. 1. Adverbs are commonly placed before the words which they
qualify; as, tarjyarj waui), I am well; sicaya olianyanpi, they do badly; nina
waste, very good.
2. (a) The adverbs 'hinda' and 'sni' follow the words which they
ADVERBS REDUPLICATION. 75
qualify; as, waste hirjca, very good; ecorj kte hirjca, lie-wishes very much to
do it; ecorj pi sni, they did not do it.
(6) The adverbs of time, 'kirjharj,' 'ca' or 'eca,' 'keharj,' and 'coli,' are
placed after the words to which they relate; as, yahi kirjharj, when thou
comest; warjyaka eca, when he sees it.
3. (a) Interrogative adverbs commonly stand at the beginning of the
clause or sentence; as, tokeca wowapi dawa sni he, why dost thou not
read f
(6) But 'to,' a contracted form"of 'tokeca' and 'he,' the common sign
of interrogation, stand at the end; as, duhe sni to, why dost thou not have it?
yahi he, hast thou arrived?
§ 176. Interrogative adverbs and others often prefix or insert personal
pronouns; as, nitonakapi he, how many are there of you? tonitarjharj he,
whence art thou? hematarjharj, I am from that place.
REDUPLICATION.
§ 177. 1. Most adverbs may make a plural form by doubling a sylla-

ble, in which case they may refer either to the subject or the object of the
verb, and are used with verbs both in the singular and plural number; as,
tarjyarj ecorj, he does it well; tarjtarjyarj ecoij, he has done several things ^vell;
tarjtaijyarj ecorjpi, they have done well.
2. If the verb relates to the united action of individuals, the adverb is
not reduplicated; but if the individuals are viewed as acting independently,
the reduplicated form must be used; as, suktaijka kirj tketkeya kin pi, the
horses carry each a heavy load.
3. The reduplicated form of the adverb is used when reference is had
to different times, places, distances, etc.; as, wicasta kirj tehaij ni, the man
lived long; wicasta kirj teharjharj nipi ece, men live long; ecadarj wahi, /
came soon; ecacadaij wahi, I come frequently; he haijskaya baksa wo, cut
that long; hena harjskaskaya baksa wo, cut those long; askadarj eurjtipi, we
encamped at a short distance; askaskadarj eurjtipi, we encamped at short dis-
tances.
USE OF CERTAIN ADVERBS.
§ 178. 1. In general propositions, 'eca' or 'ca,,' when, is used with 'ecV

or 'cV at the end of the clause or sentence; as, waniyetu ca wapa ce, when
it is winter it snows.
2. The particles 'ece' and 'ecee,' used at the end of clauses or sen-
tences, signify frequency or habit, as; ecamoij ecee, I am accustomed to do.
76 DAKOTA GRAMMAR, TEXTS, ASD ETHNOGRAPHY.
3. The particle 'ce,' in most cases, indicates the close of a direct quo-
tation of the words of oneself or of another; as, decen ecaiiorj kirjharj yani
kta ce, Wakaijtaijka eya ce, if tliou dost thus, tliou shalt live, God said.
4. The free adverbial particle 'do' is used for emphasis, at the end
of a clause or sentence, as, wahi kte do, I will come. It is used generally
by young men, and not considered necessary by good speakers. 1 'Ye' is
sometimes used in the same way by women and others.
5. Among the free adverbial particles may be mentioned 'wo,' 'we,'
'yo' and 'ye' with 'po,' 'pi' and 'miye,' the signs of the imperative; and
'kta' and 'kte' signs of the future. These all follow the verb. See §§ 42
and 43.
§ 179. In reply to questions which have the negative form, assent to
the negative proposition contained in the question is expressed by harj, yes,
and dissent by hiya, no; as, yahi kte sui he; harj, wahi kte sni, tliou wilt
not come, wilt thou? yes, I will not come; yahi kte sni he; hiya, wahi kta,
thou wilt not come, wilt thou? no, I will come. If the question be put affirma-
tively, the answer is the same as in English.
§ 180. 'Tohan' and 'kirjharj' are often used together with the same
verb, in which ease 'tohau' precedes the verb and 'kirjharj' follows it; as,
tohan yahi kinharj mde kta, when thou comest I will go.
§ 181. When 'itokam' is used in reference to time, it is often preceded
by the adverb of negation; as, yahi sni itokam (thou-comest not before), be-
fore thou comest.
NEGATIVE.
§ 182. 1. Negation is expressed by placing after the verb, adjective,

noun, or pronoun, the adverb 'sni;' as, mde s.ni (I-go not*), I did not go; he
carj sni (that wood not), that is not wood.
2. An emphatic negation is sometimes indicated by 'kaca,' which, how-
ever, is seldom used except in contradicting what has been previously said;
as, yao kaca, thou didst not hit it.
3. A negative used interrogatively often implies permission; as, iyacu
sni to (dost thou not take-it?), may signify, thou mayest take it.
§ 183. 1. In Dakota two negatives make an affirmative; as, wanica,
there is none; wanice sni (there-is-none not), i. e., there is some.
1 'Do' in Isaqyati and Ihagktoqwaq, and 'lo ; in Titoijwai), seem to be equivalent to the mascu-
line oral period ha of the Omaha and Ponka, au of the Kansa, Osage, and Kwapa, ke of the lo^ra, ke-i
of the Oto, sh of the Mandan, ts of the Hidatsa, and k of the Crow. Ha is seldom used by the Ponka,
but is common among the Omaha. J. O. D.
PREPOSITIONS. 77
2. When two negative verbs are connected by a conjunction, the first

may be without the sign of negation; as, kakipe ca iyotarj tai)ka sni (he-
surpassed and more great not) he neither surpassed nor was the greatest.
INTERROGATIVE.
§ 184. 1. 'He' is the common interrogative particle, and is placed at

the end of the sentence; as, wicayada he, dost thou believe f
2. When the person spoken to is at a distance, 'hwo,' compounded of
'he' and 'wo,' is used; as, toki da hwo, whither art thou going f This last is
not used by females.
3. Sometimes 'ka' is employed instead of 'he,' as the sign of interroga-
tion; as, he taku hogarj ka, what kind offish is that?
4. Sometimes, however, the interrogation is distinguished only by the
tone of voice. Unlike the English, the voice falls at the close of all inter-
rogative sentences.
ADVERBIAL INCORPORATED PARTICLES.
§ 185. As has been stated (§ 34), by means of adverbial particles, large

classes of active verbs are formed from verbal roots and adjectives. There
are 'ba,' 'bo,' ( ka, M na/ 'pa,' *ya/ and/yu,' with, the possessive forms 'hd,'
'kd,' and 'gl,' which are prefixed or agglutinated. See the Verb Paradigm.
PKEPOSITIONS.
§ 186. Prepositions are placed after the nouns which they govern, and
so are properly post-positions.
(a) Some are written as separate words (§ 89); as, maka kirj akan, on
the earth; tipi icahda, ~by the house; corjkaske ekta, at the garrison. In this
ease plurality of the noun is expressed by ' wica' incorporated into the
preposition; as, tatanka kirj wicikiyedai) (ox the them-near-to), near to the
oxen; Dakota ewicatarjhan,,/r0m the Dakotas.
(6) Other prepositions are suffixed to nouns (§91); as, tintata, on the
prairie; magata at the field; <5arjyata, at the woods.
(c) And others are prefixed to the following verb (§ 92); as, amani,
to walk on; icekiya, to pray for.
2.'(ft) Pronouns governed by a preposition are sometimes prefixed to
it, in which case those prepositions which have 'i' for their initial letter
cause an elision of the last vowel of the pronoun; as ikiyedarj, near to;
mikiyedan, near to me; itehan, far from; nitehan, far from thee. If the pro-
78 DAKOTA GEAMMAR, TEXTS, AND ETHNOGRAPHY.
noun is plural, the plural termination is attached to the preposition; as,

unketanhanpi, from vis.
(ft) Sometimes the pronoun is inserted in the preposition, if the latter
consists of more than two syllables; as, euitanharj, from tliee.
(c) And sometimes it is contained in the following verb; as, en man,
lie is coming to me; ekta iiiipi, tliey ivent to you.
§ 187. Of the two prepositions 'kici' and 'om,' both meaning with, the
former governs singular and the latter plural nouns; as, he kici mde kta, I
ivill go witli him; hena om mde kta, I will go with them.
§ 188. 1. The names of the natural divisions of time, when they refer
to the past, terminate in 'han,' and when to the future, in 'tu;' as, weharj,
last spring / wetu, next spring.
The termination <tu' or <etn,' in waniyetn, mdoketu, ptaijyetn, wetu, haijyetu,
arjpetu, litayetn, etc., may have been orignally a preposition, signifying, as it still
does in other cases, at or in; and the termination 'haij,' in waniharj, weharj, nidoke-
harj, ptirjharj, etc., is probably the adverbial ending.
2. The preposition 'i' prefixed to the natural divisions of time signifies
the next after; as, iwetu, the spring following imdoketu, the next summer;
ihanhanna, the next morning.
CONJUNCTIONS.
§ 189. 1. Conjunctions commonly stand between the words or sentences

which they connect; as, malipiya ka maka, heaven and earth; wandiyaka
tuka iyeciciye sni, I saw tliee but I did not recognize thee; ecorj yasi esta
ecorj kte sni (do thou-told although, do will not), although thou told him to do it,
he will not.
2. But the conjunctions 'ko' or 'koya' and 'alma' are placed after the
words they connect; as, carjka warjhi ko mduha (fire-steel flint also I have),
I-have flint and steel; malipiya maka alma kaga, he made heaven and earth.
.§ 190. 'Urjkaij' and 'ka' both signify and, lout they are used somewhat
differently, 'ka' denoting a closer connection than 'unkan.'
1. When two or more verbs having the same nominative are connected
by a copulative conjunction, 'ka' is commonly used; as, ekta wai ka
wanmdaka, J -went and saw. But if a new nominative is introduced,
'unkan' will be required; as, ekta wai unkarj warjmayakapi, I went there
and they sa^v me.
2. When after a period the sentence begins with a conjunction, 'ka' is
not used unless the sentence is closely connected with the preceding one.
CONJUNCTIONS INTEKJECTIONS. . 79
3. ' Unkarj' never connects single nouns or adjectives, 'ka' and 'ko'
being used for that purpose; as, waste ka ksapa, good and wise; car) mini
ko, wood and water.
For the use of the conjunctions kinhan, unkaijs, and tuka, see § 133.
§ 191. The words 'echj' and 'nakaes,' although more properly adverbs,
often supply the place of conjunctions; as, he waku, ecirj makida, I gave
that to him because he asked me for it; he tewahirjda, iiakaes hecedarj mduha,
I refused that because it was the only one I had.
§ 192. The idea conveyed by the conjunction than can not be expressed
in Dakota directly. Such a phrase as, "It is better for me to die than to
live," may indeed be rendered by an awkward periphrasis in several ways;
as, mate cirj he waste ka wani kirj he sica, for me to die is good, and to live is
bad; wani kirj he waste esta mate cirj he iyotarj waste, although it is good for
me to live, it is more good for me to die; or, mate kte cirj he waste ka wani
kte cirj he sica, that I should die is good, and that I should live is bad.
§ 193. The conjunction or is represented by 'ka is;' but the sentences
in which it is introduced have not the same brevity as in English; as, I do
not knoiv whether he is there or not, hen urj is ka is hen urj sni, uijma tukte
iyecetu sdonwaye sni (there is or there is not, which of the two I know nofi ;
Is that a horse or an ox? he suktaijka ka is tatarjka urjma tukte hecetu he
(that horse or ox, which of the two) !
INTEEJECTIONS.
§ 194. Some interjections have no connexion with other words, while

others are used only as a part of a sentence. When connected with other
words, interjections usually stand at the beginning of the phrase. Consid-
erable knowledge of their use is necessary to enable one to understand the
language well, as the interjections not only serve to indicate the feelings of
the speaker, but often materially modify the meaning of a sentence; as,
hehehe, didita orj mate kta, oh! I shall die of heat; "Wiconi kiij iho hee;
wiconi kirj he wicasta iyozaijzarj kirj iho hee" (Life the to! that is; life the
that man light the lo! that is), John i, 4,
PART SECOND.
TEXTS.
81
7105 VOL ix 6
TEXTS
WICANHPI HHJHPAYA; OR, THE FALLEN STAR.
WRITTEN IN DAKOTA HY MICHTCL REN.VILLE.
Oyate warj kaken tipi; urjkarj winoliirjca nom tarjkan. warjkapi; urjkarj
People one so lived; ami women two out-doors lay; and
wicarjlipi kirj iyega warjyakapi. Urjkarj irjyurj urjmarj heya: Iceparjsi, ito
stars the shining saw. And behold the-one this said: Cousin lo
wicarjlipi war) iyege lica e yarjke cirj he hihnawaya ces, eya, Urjkarj
star one shines very afore- is the that husband I-have oh- she And
said that! said.
urjma kirj is; Mis ito ka wicarjlipi war) kitarjna iyeliya yarjke cirj he
other the she; I lo that, star one little 'shining is the that
hihnawaye ces, eya. Urjkarj ihnuharjna napin ekta awicakipi, keyapi.
husband I haA-e oh she And suddenly both thither they were taken they say.
that! said.
Makoce war) waste liirjca hoksicekpa ozuzuya namdaye waste warjka
Country one good very twin-flowers full blooming beautiful were
e ekta urjpi. Urjkarj wicarjhpi war) niiia iyege cikorj he wicasta tarjka;
that in tliey-were. And star 'one much shining the that man largo,
ka urjma korj he koska, keyapi. Hecen kinukai^yarj hihiia wicayapi.
and other the that young-man, they say. So one-and-the-other husband them-had.
[aforesaid]
Urjkarj uijma waijna ihdusaka. Makoce kirj tipsiijna ota hu wasteste.
And one now with-child. Country the Pommc blanche many stalks beautiful.
Hecen wiqyai] koij warjzi bopte kta kes hikhaku kirj teliirjda: Ustarj wo,
So woman the one ' dig would although husband-has the forbid: Stop
tuwedarj deci hecorj sni ce, eya ece, Urjkaij ihdaka aye ca etipi. Urjkarj
no-one here that does not he-said always. And moving went and camped. And
wirjyarj ihdusake wakeya iticage ca timahen piye kta e timahen hiyu, uijkarj
woman with child tent pitched and inside fix-up would house-inside came, and
tipsirjna warj hu tarjka waste e aiticaga; urjkarj,. Ito de waka ke, ecirj;
Pomme blanche one stalk large beautiful that over it tent and Lo this I dig will, she
pitched: thought;
etarjharj tuwe warjmayake ca, ecirj, ka hoijpe icu ka bopte ca iyupta icu;
for who me-see will ? she thought, and digger took and dug-it and 'pulled-it-out;
icurjharj makoce yuolidog iyeya ka ohna hiyu, ka maka kirj ekta tezi kamdas
in the country opened out and from came, and earth the to belly burst
meantime
83
84 DAKOTA GEAMMAE, TEXTS, AND ETHNOGRAPHY.
hirjhpaya keyapi. Hecen winoliirjca korj e ta, tuka hoksiyokopa e te sni

she-fell they say. So woman the that died, but ' child that died not
[aforesaid]
nagangata warjka. Wicahujca warj en hi; hoksiyopa kirj icu ka itpihnake
kicking lay. Old-man one there came; child the took and placed in bosom
ca tiyataki, ka heya: Wakarjka, taku warj warjmdaka urjkarj carjte masice
and came home, and this said: Old woman, something one I saw and heart me-bad
do, eya. Urjkarj tawicu kirj, He taku he, eya. Urjkarj winohin6a warj tezi
he said. And ' his wife the, That what ? she said. And woman one belly
kamdas ta warjka; urjkarj hoksiyopa warj nagangata warjke, ahna wicana
bursted died lay; . and child one kicking lay also boy
tuka ce, eya. Wicahinca, tokeca ayaku sni he, eya. Urjkarj, Dee do, eya
but he said. Old man, why you bring not 1 she said. . And, . This is it . he said
home
ca itpi tarjhaij icu. Urjkarj tawicu kirj heya: Wicahirjca, ito de icahmjye
and bosom from took. . And his wife the this said: Old man, now this we-raise
Qes, eya. Urjkaij wicahirjca korj heya: Wakarjka, ti ahmihbeurjye kta ce,
oh-that! she-said. And oldnian the this said: Old woman, house around-we-roll will ,
[aforesaid]
eye, ca ticeska kirj ohiia kohoya iyeya. Urjkarj ahmihmarj-hiyaye ca
he said, and tent-top the through he tossed it up. And whirling around he went and
hirjhpaya. Urjkarj sdohapharj tin hiyu. Tuka ake icu ka tice ohna kahoya
fell down. And creeping house-in he But again he and smoke through he tossed
came. took hole
iyeya. Urjkarj hehan mani tin hiyu. Tuka ake icu ka ecen iyeya. Urjkarj
it up. And then walking house in came.. But again he took and so threw it. And
hehan hoksina warj carjsakana keya yuha tin hiyu ka, Turjkarjsina, dena
then boy one green sticks even having house in came and, Grandfather, these
warjhirjkpe micaga ye, eya. Tuka ake icu ka ecen iyeya, urjkarj hehan
arrows make-me, he said. But again he took and so threw, and then
toki iyaya tarjirj sni; urjkarj koska waij carjsaka keya yuha tin hiyu; ka,
where he went manifest not; and young man one green sticks even having house in came; and,
Dena, turjkarjsina, micaga wo, eya. Hecen warjhirjkpe ota kicaga. Hecen
These, grandfather, make me, he said. So arrows many made for him. So
pte ota wicao ca wakeya warj tarjka icicagapi, ka catku kin eri warjkan
buffalo many them-shot when tent one large made for and back-part the in high
themselves,
ohehdekiyapi, nina wasecapi.
bed-they-placed, very rich-were.
Urjkarj wicahirjca kirj heye: Wakarjka, tarjyarj urjyakorj e imduskirj
And old man the this said: Old woman well we-are that I-glad-am
de, ito eyarjwapaha kte do, eye, ca harjharjna hirj tice irjkpata iyotarjka ca
, lo! I proclaim will , he said, and morning very house top-at he sat and
comb
heya: Miye tazu watorj, tasiyaka sirj mdadopa, eya. Urjkarj he Tasiya-
thissaid: I laid-up I have, big-gut fat I chew, he-said. And this meadow
kapopo hee keyapi: Zitkana warj .tasiyakapopo eciyapi kirj hee; maku zi
lark that-is they say: bird one meadow lark named the that is; breast yel-
low
ka cokaya sape cirj he arjpao zi kirj he tatarjka he sdusduta e inapirj
and middle black the that morning yellow the that buffalo horn smooth that collar-has
keyapi.
the'y say.
Hehan koska korj heye: Turjkarjsina, ito omawanini kta ce, eya.
Then young man the this said: Grandfather, lo! I walking will , he said,
[aforesaid]
DAKOTA MYTHS. 85
Urjkarj wicahirjca kirj heya: Ho, takoza, koska eca oyate ecen waAvarjyag
And old-man the this said: Yes, grandchild, young man when people so to see
omani ce, eya keyapi.
walks always, he said, they say.
Urjkarj hecen koska korj iyaye ca oyate warj tipi en i; urjkarj irjyurj
And so young man the went and people one living there came.; and behold
[aforesaid]
carjhdeska kutepi en i. Urjkarj koskana warj en wawarjyaka, keyapi.
hoop shooting' there came. And young man one thither looking-on, they said.
Hecen en inazirj, ka, Ito kicuwa kici wawarjmdake kta, eya. Hecen kici
So there he stood, and, Lo! my friend with I-look-on will he said. So with
nazirj. Urjkar) heye: Kicuwa, yati ekta unhde kta, eya. Hecen kici hda
he-stood. And this said: Friend, your home to we go home will, he said. So with went-
(dual) home
ka kici ki. Urjkar) he kurjsitku icaliya heca, hecen kurjkisitku kici ti en
and with arrived. And that grandmother his raised such, so grandmother his with lived there
i, keyapi.
came, they say.
Urjkarj, Urjci, kicuwa kici wahdi ce, taku yute kta ikihni ye, eya.
And, Grand- my friend with I come-home , what eat will that [please], he
mother provide said.
Urjkarj kurjkisitku kirj heya: Takoza, token waharj kta he, eya. Urjkarj
And grandmother his the this said: Grandchild how I do will ? she said. And
koska urjma korj heya: Toketu hwo urjcina, eya. Urjkarj, Oyate kirj de
young man other the this said.- How is it ? grandmother, he said. And, People the this
[aforesaid]
warjna ipuza wicate kta ce, eya; tuwe mini huwe-i kes hdi sni ecee, .eya.
now thirsty they die will , she said; who water goes-for although come not always, she
home said.
Urjkarj, Kicuwa cega icu wo, mini huwe uijye kta ce, eya. Urjkarj, Takoza
And Friend kettle take thou water for we go will , he said. And My grand-
child
kitarj icaliwaye cikorj! eya. Taku sni-sni ikoyapa, eye, ca hecen kici ye ca
hardly I raised in the past! she said. AVhat not-not you fear, he said, and so with went and
mde kalida inazirjpi. Uijkaij mini kirj kahda wakiskokpa mini ozugzudarj
lake by they stood. And water the by troughs water each full
hiyeya. Urjkarj tuwe mini huwe hi ca taku e yakte e6e keyapi korj
stood. And who water to get comes when what that you kill always they say .the
[comes for] , [afore-
said]
toki idada hwo, de mini huwe wahi do, eya.
where have you ? this water to get I come . he said,
gone [I come for]
Urjkarj ihnuliarjna toki iyayapi tarjirj sni; hecen irjyurj ti harjska war)
And suddenly whither they went manifest not; so behold! house long one
kakiyotarjna iyeya, ohna koska ka wikoska ozuna hiyeya: warjna apa tapi
in this direction lay, in young and maidens full were: now . some dead
men
ka apa te icakisya hiyeya, en opeya ipi. Urjkarj, Dena token dukarjpi he,
and some to suffering were, in together they And, These how are-you-here ?
die came.
eya. Urjkaij, Taku yaka he; dena mini huwe urjhipi hes, taku warj
he said. . And, "What you mean ? these water to bring we came although, some- ' one
thing
naurjpcapi ecee ce, eyapi, keyapi.
us-swallowed always , they said, they say.
Urjkarj koska korj pa kirj en taku iyapapa yarjka. Urjkarj, De taku he,
And young men the head the in some- striking was And, This what ?
[aforesaid] thing . [sitting].
86 - DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
eya, Urjkarj, Harjta, he carjte ee ce, eyapi. Urjkarj he hecen isaij ehdaku
he said. And Get-away that heart is , they said. And he so knife his-took
ka baspuspu yarjka. Urjkarj ihnuharjua taku irirra ham hirjhda; urjkarj he
and cut-to-pieces was [sitting]. And suddenly what very made a noise; and that
tarjmahen taijka e hena nawicapce, tuka carjte kirj baspupi nakaes ohna ta
body inside large that those thorn-swallowed, but heart the cut-up indeed in dead
kirj ekta hi ta, keyapi. Heceir cuvd kiij palidoke ca koska wikoska ko
the at come dead, they say. Hence side the punched and young men maidens also
om hdicu.
with came out.
them
Urjkarj oyate kiij iiina pidawicaya e hecen. wikoska nom kupi. Tuka,
And people the much glad-theni-he-made that hence maidens two gave him. But,
Ohirjni omaniyarj waurj e hecen kicuwa iye wicayuze kta ce, eya, ka
Always journeying I am that so my friend lie them take will , he said, and
koskana korj napin ku. Urjkarj hecen hocokain wakeya waij iticagapi ka
young man the both gave. And so in-the-court tent one pitched-for, and
[aforesaid]
hoksiua koij kurjksitku kici akiyuha en awicakipi. Wikoska norjpa korj hena
boy the grandmother his with bearing there them brought. Young women two the those,
[aforesaid] "" [aforesaid]
om en ahitipi.
with in they moved.
Hecen koska korj ake itoopteya iy ay a keyapi. Urjkarj warjna ake
Then young man the again onward went they say. And now again
koskana war) mairin naziij carjhdeska kutepi. Urjkarj wawarjyaka harj
young man a outside stood hoop shooting. And looking-ou standing
en i ka heya: Ito, kicuwa kici wawarjmdake kta eye, ca kici naziij. Urjkarj
in he and this-said: Lo, friend with I-look-on will he said, and with stood. And
came
heye : Kicuwa, urjhde ktace, eye ca kici ki. Ka, Urjcina, kicuwa kici wahdi
this-he- Friend, we-go home will he-said, and with caine. And, Grandmother, my friend with I come
naid: (dual) home. home,
ce, takuij ikihrii irarjka wo, eya Tuka kurjksitkuna kirj, Token waliarj kte
something hunting up be thou he-said. But grandmother his the, How I-do will
e heha he, eya. Urjkarj, toketu he, eya. Uijkaij, Oyate kiij de warjna
this you'say ? she said. And, How is it ! he said. And, People the this now
carj orj wicatakuiiism ce, eya; tuwe carj kirj i kes tohiijni hdi sni, eya.
wood for they perish she-said; who wood to-carry goes if at any time come home not, she
said.
Urjkarj, Kicuwa, hiijska icu wo, caij kirj urjye kta ce, eya. Urjkarj
And, Friend, strap take, wood to-carry we-go will , he said. And
wakarjkana kirj, Takus kitarjna icahwaye cikorj, eya. Tuka, Wakaijka is
old woman. the, Grandchild hardly I-raised in the past, she said. But, Old woman that
de takusnisni ikoyapica: heye ca koskana koij kici iyaye ca heye: Carj
this trifles you ai'raid-of: this said and young man the with went and this said: Wood
aforesaid
kin mda ce, tuwe yacirjpi kiijhaij u po. Eyaya urjkarj, Koska warj tokiya-
to-carry I-go, who you wish if come ye. Th'ey went and, young man a somewhere
tarjharj hi ka heya ce eyapi, ka ihakamya eyaye. Warjna carj kirj en ipi,
from come and this said they said, and after they went. Now wood the in they
came.
urjkarj carj kiij ikaijtorj hiyeya e hecen oyate korj hetarjharj ahdiyakupi
and wood the tied-up lay, that so people the that from started home with
tuka, iye en nazirj ka, Tuwe caij kirj den hi ca, taku yakte keyapi korj
but, he there stood and, AVho wood the here comes when, what you-kill they say the
aforesaid
DAKOTA MYTHS. 87
toki idada hwo, eya. Urjkarj ihnuharjna toki iyaya tarjirj sni. Hecen
where you have gone ? he said. And suddenly where he had gone manifest not. So
irjyurj, wakeya war) ohna decen koska wikoska ko, apa wotapi ka apa ni
behold tent a in thus young men . maidens also, some eating and some alive
hiyeya e apeya yarjka. Urjkarj, Delia token dukanpi he, eya. Urjkarj,
were waiting were. And, These how are you ? he said. And,
Taku yaka he; dena carj kirj urjhipi kes taku decen urjkahdipi ecee; nis
What you mean ? these wood to carry we came although some- thus us brought home always; you
thing
eya riitakunisni ce, eyapi. Uijkarj heyata etorjwarj urjkarj irjyurj, ohdoka
also you-are-destroyed , they said. " And behind looked and behold hole
war) decen hiyeya. Urjkarj, De taku lie, eya. Urjkarj, Ustarj, he taku kirj
a so was. And, This what ? he said. ' And, Stop, that what the
hee ce, eyapi. Tuka warjhirjkpe ikikcu ka okatkatarjyarj. Urjkarj wakeya kirj
that is, they said. But arrow his-took and transfixed it. And tent the
ihnuharjna kazamni iyaya. Urjkarj he hirjyarjkaga e noge awicayuhrnuza
suddenly opened went. And that owl's that ear them shut up
keyapi. Hecen kte nakaes noge kirj namdaya iyaya. Hecen, Koska
they say. Thus killed indeed ear . the opened out went. So, Young men
wikoska kirj owasirj tarjkan ku po, eye, ca om hdicu, keyapi.
maidens the all . out come ye, he said, and with started out, they say.
them
Urjkarj ake witarjsna urj nom kupi. Tuka ake, Kicuwa iye napin
And again maidens were two gave him. But again, My-friend he both
wicayuze kta ce, eya. Hecen hoksina korj kurjksitkuna kici ka wiijyarj kirj
them take will he said. So boy the grandmother his with and women the
aforesaid
napin om hocokarn wakeya waij ohna ewicahnakapi.
both together in the middle tent a in they placed them.
Hecen ake itoopta iyaya. Ake oyate wrarj tipi warj en i, urjkarj ake
So again forward he went. Again people a dwelling a in came, and again
carjhdeska kutepi, urjkarj koskana wawarjyaka harj e en inazirj. Ka, Ito,
hoop shooting, and young man locking on standing there stood. And, Lo,
kicuwa kici wawarjmdake kta, eye ca kici inazirj! Urjkarj heye: Kicuwa,
my friend with Llook-oii will, he said and with he stood. And this-said: My friend,
urjhde kta ce, eya, urjkaij kici ki. Urjkarj ake he kurjkisitku icaliya heca.
we-go- will he-said, and with he- And again that grandmother his raised such,
home went-home.
Urjkarj, Urjcina, kicuwa kici wahdi ce, takurj ikihniriaka wo, eya. Urjkarj,
And, Grandmother, my friend with I come home, something hunt thou for him, he said. And,-
Taku tukten iwacu kta e heha he, eya. Urjkarj, Urjcina toka e heha he,
What whence I-tako will that you say ? she said. And, Grandmother why that you say ?
eya. Uijkarj, Waziya warj de oyate kirj teliiya wicakuwa ce, pte opi
he said. And,. Waziya a this people the hardly them treats , buffalo kill
kes owasirj icu, ka warjna akiharj wicate kta, eya. Urjkarj, Urjcina ektaye
although all he-takes, and now starving they die will, she said. And, Grandmother there go
ca, Mitakoza icimaui hi tuka takuna yute sni e umasi ce, eya wo, e}7a.
and, My grandchild travelling has but . nothing eats not so me sent say thou, he said.
come,
Hecen wakarjka iyaye ca iteharjyarj inazirj, ka, Waziya, mitakoza icimani
So old woman went and afar off stood, and, Waziya, my grandchild travelling
hi, tuka takuna yute sni e umasi ye, eya. Tuka, Wakarjka sica ekta
has but nothing eats not so rue-sent she said. But, Old woman bad to
come
kihda wo, de taku yaka he, eya. Hecen wakarjka ceya hdi, ka takuya ke
go-liome, this what you mean ? he said. So old woman crying, came and friends meant,
home
88 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY,
ca, Waziya makate kta, keya ce, eya. Urjkarj, Kicuwa, ikaij icu wo, ekta
and, Waziya' kill for me would, he said she said. And, My friend strap take, thither
urjye kta ce, eya. Urjkarj, Takus kitarj icahwaye cikorj! Urjcina de
we go will . he said. And, My-grand- hardly I have raised in the past Grand this
(dual) child mother
wikopapake, eye ca hecen iyayapi; ka Waziya ti on ipi ka waconica
much afraid,' he said, and so they went; and Waziya house to they and dried meat
came,
taijkan. hiyeya e hecen takodaku kirj tona okihi kirj kiye ca ahdiyakukiye
without hung that so friend his the many as able to carry caused and sent him home with it
ca iye e Waziya ti kir) en i, ka, Waziya he tokae urjcina den uwasi unkarj
and he him- Waziya house the in went, and, Waziya this why grand- here I sent and
self mother
heha eya. Tuka Waziya ite tokeca yanke. Urjkarj caga itazipa warj
this you he said. But Waziya face different ' was. And ice bow a
said,
otkeya yanke. Urjkarj, Waziya, de token yahnakeca he, eya. Unkan,
hanging up was. And, Waziya, this how yon place away ? be said. And,
Ustarj wo, he tuwe yutarj ca isto ayuwega ce, eya. Urjkarj, Ito, isto
Stop thou that who touches when arm on-it-breaks , he said. And, Lo! arm
amduwega ke eye ca caga itazipe korj snayefi yumden iyeya, ka, hecen
I-break-on-it, will he said, and ice bow the snapping broke went, and, so
hdicu.
he came home.
Ka harjharjna urjkarj warjna ake oyate kirj wanase aye ca warjna pte
And morning then now again people the buffalo hunting went and now buffalo
kii) ota opi. Urjkarj warjna ake owonase kirj iyaza tona opi kirj owasirj
the many shot. And now again surroui.d the through many killed the all
pahi ecee ka ikpihnaka an. Urjkarj koska warj he hi korj pte wag cepa
gathered-up and placed in blanket brought. And young man a that came the cow a fat
apata. Urjkarj Waziya pte kii} ikpihnag u korj en hmazirj, ka heya: De
dressed. And Waziya cows the putting in belt came the there coming stood, and this said: This
tuwe pata he, eya. Urjkarj, Miye wapata do, eya. Urjkarj Waziya heye:
-who dressed 1 he said. And, I I-dressed , he said. And Waziya this said:
Koska korj he ke ca, Wicarjlipi hirjhpaya, de tokiyatarjharj wanicage ca e
Young man the that meant and, Star Fallen, this from whence have you grown ? thac
decehiij waliarjni<5ida he, eya. Urjkarj is, Waziya, nis de tokiyatarjharj
so that thus you boast yourself ? he said. And he, Waziya, you this from whence
wanicage ca e waliarjnicida he, eya. Urjkarj Waziya heya: Wicarjlipi
you-grow-up ? that you boast yourself ? he said. And Waziya this said: Star
hirjhpaya, tuwe napamapazo eca ta ecee do, eya. Urjkarj, Ito, napawapazo
Fallen, who finger me points to when dies always , he said. And Well, finger I point
ke eca mate ca, eye ca riapapazo, tuka tokeca sni. Urjkarj heharj is heya:
will when I-die, ? he said and hand showed, but different not. And then he this said:
Waziya, tuwe napamapazo eca nape kirj nailieyaya iyeya ecee do, eya.
Waziya, who finger me points to when hand the paralyzed becomes always , he said.
Urjkarj, Ito, napawapazo ke, ito eca naiheyaya iyemayica, eye, ca ecorj,
And, Well, I point finger will, lo there paralyzed make me, he-said, and did it,
tuka nape korj ispa kirj heharjyarj naiheyaya iyeya. Urjkarj ake urjma
but hand the lower arm the so far paralyzed was. And again other
eciyatarjhaij ecorj tuka ake ispa kirj heharjyarj naiheyaya iyeya. Hecen
from did-it, hut again lower arm the so-far destroyed was. So
Wicanhpi hirjhpaya isarj ehdaku ka Waziya sina abapote; hecen pte
Star Fallen knife his-took and' Waziya blanket cut up; hence buffalo
ikpihnag uij kiij owasirj kadada. Hecen oyate kirj hewicakiye: Detarjharj
in-blanket was the all fell out. So that people the this-theni-said to: Henceforth
DAKOTA MYTHS. 89
p.atapi ka ahda po, eye. Hecen oyate kirj wapatapi ka tado ihanpi ka tiyata
dress and carry ye home, he said. So people the dressed and meat prepared and houses to
ahdi. Ka harjlianna urjkarj heyapi: Waziya sina abapotapi korj warjna
hrouglit And next morning and this was said: Waziya blanket cut-up-was the now
home. aforesaid
tawicu kirj kagege yustarj e hdatata kta ce, eyapi. Waziyata itohe inazhj
wife-his the sewing up finished that he shake will, they said. l!forth-to facing standing
his own
katata e hecen waziyata tanharj tate uye ca wa kirj wakey a kirj hirjskokeca
he shook that so north from wind came and snow the tents the so far around
hirjhpaye ca oyate kirj owasirj wa malien eyaye, ca wicauihirjciye ca heyapi:
fell and people the all snow under went, and they were troubled and this said:
Toketuya kecas m urjyakorjpi korj; koska warj token harj ka warjna
In some way even living we were in the past; young man a how does and now
untakunipi sni, eyapi.
we perish, they said.
Unkaij, Urjcina, icadu wanzi omakide wo, eya. Urjkai} hecen wa mahen
And, Grandmother, wing oue hunt thou for me he said. And so snow under
carjkuyapi: Mitakoza heya ce, icadu warjzi da ce, eya e hecen iho toketu
road made: My grand child this says , wing one he asks , she that so behold how is it
said, .
keye ca ce, eyapi; ka wanzi kupi. Urjkarj tide kirj iwarjkam wa kirj iyaye
he says that? , they said; .and one they gave. And tent top the above snow the went
nakaes, wa palidogye ca ticeska kirj akan iyotarjke ca itokali itoheya iyotarj
indeed, snow punched and tent-top the on he-sat and south towards most
icadu korj, heorj ihdadu yarjka, urjkarj itokaga tarjharj tataliiyuye ca odidita
blowed the, therefore fanning . was, and south from wind-brought and heat
himself
tarjka, ka wa kirj mini ipiga akastarjpi kirj hecen iyaya, ka skan iyaye ca
great, and SEOW the water boiling thrown-on the so went, and melted went, and
maka kirj owaijca po icu, ka hecen Waziya tawicu cirj<5a ko om didita tapi.
earth the all over fog took, and so Waziya wife his children also together heat of "died.
Tuka Waziya cinca hakaktana nige sdana he tosu huta opalidi kii] ohna
Bat Waziya child youngest belly bare that tent pole bottom hole the in
ohewarjke cirj heci oiiapena ka he iiina orj etarjharj dehai> Waziya yuke cirj
frost the there took refuge and that little wherefore now Waziya is the
onelived
hececa, keyapi. Hecen ohurjkakarj khj de, Wicanhpi Hirjlipaya eciyapi.
that sort, they say. So myth the this, Star fallen is called.
NOTES.
1. The use of the definite article "kin" or "dii^ with the demonstratives "he"
and "de" with their plurals is noticeable. "Rig he" and "kiij de" have been ren-
dered "the that" and "the this." Sometimes they are equivalent to only "that" and
"this," as, wicasta kiij de, this man; at other times they are equivalent to "that
which" or " what;" as, Wi6anlipi yanke cnj he, that star which is,
2. Attentiou is called to the almost uniform repeating of the verb " say" in dia-
logues ; that is, both before and after the thing said. Before the words said, the form
is " heya," whicli is compounded of " he " and " eya," that said. It might be " hecen
eya," thus said. Then at the close of the words spoken comes in' "eya" again, which
to us seems superfluous. But it serves to close up and finish off the expression, and
is helpfu.1 to a good understanding of the matter.
3. It is commonly affirmed, and admitted in good part, that Indian languages
have no substantive verbs; that is, there is no one which corresponds exactly with the
verb "to be.;' But in the Dakota language there are several ways of expressing it.
One that appears frequently in these myths is in, dee, hee, ee, 6ee, and ecee; the last
"e" is the verb of existence; " this is it," or, more properly, "this is," "that is," 1 "it
is." In cee and e6ee the idea is that of continuance. Heya ecee, he was saying that;
that is, he repeated it; he kept on saying it. So also the verb "un," when it can be
used, corresponds to our verb "to be." But the use of "un" is limited. Then we
have "yanke" and "waijke," which have reference to place as well as being. But still
it remains true that in many cases the Dakotas do not need a substantive verb; lam
good they can express by the pronoun and adjective alone, "ma-waste."
4. The study of these Dakota myths has greatly strengthened my former impres-
sions of the necessity of the supernatural. In this myth the deliverer of the people is
"star-born." In the Badger and Bear myth the deliverer is created by mysterious
power. But everywhere and always the supernatural is recognized. The bad forces,
whether the nameless, shapeless thing that swallowed them all up that went for water,
or the mythic owl's ear that covered them all in when they went for wood, or the more
powerful and tangible force, the north-god, all these and others must be met and con-
quered by the supernatural. So the incarnation of selfishness and meanness, imper-
sonated in Gray Bear, must be overcome and killed by the mysterious born.
TRANSLATION.
A people had this camp; and there were two women lying out of doors and looking
up to the shining stars. One of them said to the other, " 1 wish that very large and
bright shining star was nay husband." The other said, " I wish that star that shines
less brightly were my husband." Whereupon they say both were immediately taken
up. They found themselves in a beautiful country, which was full of beautiful twin
flowers. They found that the star which shone most brightly was a large man, while
the other was only a young man. So they each had a husband; and one became with
child. In that country the teepsiuna,2 with large, beautiful stalks, were abundant.
The wife of the large star wanted to dig them, but her husband forbade it, saying
"No one does so here."
Then the encampment moved; and the. woman with child, when she had pitched
her tent and came inside to lay tlie mats, etc., saw there a beautiful teepsinua, and she
said to herself, " I will dig this no one will see it." So she took her digging stick
and dug the teepsinna. When she pulled it out immediately the country opened out
and she came through, and falling down to the earth, they say, her belly burst open.
And so the woman died; but.the child did not die, but lay there stretched out.
An old man came that way, and seeing the child alive took it up, put it in his
blanket, and went home. When he arrived he said, " Old woman, I saw something
to-day that made iny heart feel badly." "What was it?" said his wife. And he
replied, "A woman lay dead with her belly bursted, and a little boy child lay there
kicking." "Why did you not bring it home, old man 1?" she said. He answered,
" Here it is," and took it out of his blanket. His wife said, " Old man, let us raise
1 As tlic author has said in another part of this volume, "e" predicates identity rather than ex-
istence. And this is the case in the cognate languages: e in (pegiha, are in xoiwere, and he"re or ere
in Winuebago, should he rendered "the aforesaid," "the foregoing." etc. J. o. D.
s Tipshjna, the Psoralea esculenta (Pursh), the Pomme blanche of the French Canadians. J. o. r>.
DAKOTA MYTHS. 91
this child." "We will swing it around the tent," the old man said, and whirled it
up through the smoke hole. It went whirling around and fell down, and then came
creeping into the tent. But again he took it and threw it up through the top of the
tent. Then it gob up and came into the tent walking. Again the old-man whirled
him out, and then he came in a boy Avlth some green sticks, and said, " Grandfather,
I wish you would make me arrows." But again the old man whirled him out, and
where he went was not manifest. This time he came into the tent a young man, and
having green sticks. " Grandfather, make me arrows of these," he said. So the old
man made him arrows, and he killed a great many buffalo, and they made a large
tepee and built up a high sleeping place in the, back part, and they were very rich
in dried meat.
Then the old man said, " Old woman, I am glad we are well off; I will proclaim it
abroad." And so when the morning came he went up to the top of the house and sat,
and said, " I, I have abundance laid up. The fat of the big guts I chew." And.they say
that was the origin of the meadow lark, a bird which is called tasiyakapopo. 1 It has
a yellow breast and black in the middle, which is the yellow of the morning, and they
say the black stripe is made by a smooth buffalo horn worn for a necklace.
Then the young man said, " Grandfather, I want to go traveling." " Yes," the
old man replied, " when one is young is the time to go and visit other people." The
young man went, and came to where people lived, and lo! they were engaged in shoot-
ing arrows through a hoop. And there was a young man who was simply looking on,
and so he stood beside him. and looked on. By and by he said, " My friend, let us go
to your house." So he went home with him and came to his house. This young man
also had been raised by his grandmother, and lived with her, they say. Then he said,
." Grandmother, I have brought my friend home with me; get him something to eat."
But the grandmother said, " Grandchild, what shall I do ? " The other young man then
said, " How is it, grandmother 1?" She replied, "The people are about to die of thirst.
All who go for water come not back again." The star-born said, " My friend, take a
kettle; we will go for water." The old woman interposed, "With difficulty I have
raised my grandchild." But he said, " You are afraid of trifles," and so went with
the Star-born. By and by they reached the side of the lake, and by the water of
the lake stood troughs full of water. And he called out, " You who they say have
killed every one who came for water, whither have you gone 1? I have come for water."
Then immediately whither they went was not manifest. Behold there was a long
house which was extended, and it was full of young men and young women. Some of
them were dead and some were in the agonies of death. " How did you come here?"
he said. They replied, "What do you mean 1? We came for water and something
swallowed us up."
Then on the head of the young man something kept striking. " What is this?"
he said. "Get away," they replied, "that is the heart." So he drew out his knife
and cut it to pieces. Suddenly something made a great noise. In the great body
these were swallowed up, but when the heart was cut to pieces and died death came
to the body. So he punched a hole in the side and came out, bringing the young men
and the young women. So the people were very thankful and gave him two maidens.
1 Tasiyaka is the name of the large intestine, tlie colon; sometimes applied to the pylorus. Dr.
Riggs gives another form of the name of the bird in the dictionary, tasiyakapopopa. J. O. D.
92 DAKOTA GBAMMAB, TEXTS. AND ETHNOGRAPHY.
But lie said, " I am journeying; my friend here will niarry them," and so he gave them
both to him. Then iu the middle of the camp they put up a tent, and the young man
with his grandmother and the two young women were brought to it.
Then the young man the Sfcar-born proceeded on his journey, they say. And
again he found a young man standing without where they were shooting through a
hoop. And so, saying he would look on with his friend, he went and stood by him.
Then he said, "My friend, let us go home," and so he went with him to his tepee.
"Grandmother, I have brought ray friend home with me," he said, "hunt up some-
thing for him to eat." But the grandmother replied, "How shall I do as you say?"
"How is it?" he said. " This people are perishing for wood; when any one goes for
wood he never comes home again," was the reply.
Then he said, "My friend, take the packing strap; we will go for wood." But the
old woman protested, " This one iny grandchild I have raised with difficulty." But,
"Old. woman, what you are afraid of are trifles," he said, and went with the young
man. "I am going to bring wood," he said; "if any of you wish to go, come along."
"The young man who caine from somewhere says this," they said, and so fol-
lowed after him.
They had now reached the wood, and they found it tied up in bundles, which he
had the people carry home, but he himself stood and said, "You who have killed every
one who came to this wood, whatever you are, whither have you gone?" Then sud-
denly where he went was not manifest. And lo! a tent, and in it were young men and
young women; some were eatiug and some were silive waiting. He said to them,
"How came you here?" And they answered, "What do you mean ? We came for
wood and something brought us home. Now, you also are lost."
He looked behind him, and lo! there was a hole; and, "What is' this?" he said.
" Stop," they said, "that is the thing itself." He drew out an arrow and transfixed it.
Then suddenly it opened out, and it was the ear of an owl that had thus shut them up.
When it was killed it opened out. Then he said, " Young men and young women, come
out," and with them lie caine home.
Then again they gave him two maidens; but he said again, "My friend will
marry them." And so the young man with his grandmother and the two women were
placed in a tent in the middle of the camp.
And now again he proceeded on his journey. And he came to the dwelling place
of a people, and again he found them "shooting the hoop." And there stood a young
man looking on, to whom he joined himself as special friend. While they stood
together he said, "Friend, let us go to your home," and so he went with him to his
tent. Then the young man said, "Grandmother, I have brought my friend home with
me; get him something to eat." For this young man also had been raised by his
grandmother. She says, "Where shall I get it from, that you say that?" "Grand-
mother, how is it that you say so?" interposed the stranger. To which she replied,
"Waziya 1 treats this people very badly; when they go out and kill buffalo he takes it
all, and now they are starving to death."
'The weather spirit, a mythical giant, who caused cold weather, blizzards, etc.
See Ainer. Anthropologist for April, 1889, p. 155. Waziya resembles a giant slain by the Rab-
bit, according to Omaha mythology. (See Contr. N. A. Ethn., vi, pt. i, 22,25.) J. o. r>.
DAKOTA MYTHS. 93
Then he said, "Grandmother, go to him and say, 'My grandchild has come on a
journey and lias nothing to eat, and so he has sent me to you.'" So the old woman
went and standing afar off, called, " Waziya, my grandchild has come on a journey and
has nothing to eat, and so has sent me here." But he replied, "Bad old woman, get
you home; what do you mean to come here? " The old woman came home crying, and
saying that Waziya threatened to kill some of her relations. Then the Star-born said,
"My friend, take your strap, we will go there." The old woman interposed with, "I
have with difficulty raised my grandchild." The grandchild replied to this by saying,
" Grandmother is very much afraid," and so they two went together. When they
came to the house of Waziya they found a great deal of dried meat outside. He put
as much on his friend as he could carry, and sent him home with it, and then he him-
self entered tlie tepee of Waziya, and said to him, "Waziya, why did you answer my
grandmother as you did when I sent her?" But Waziya only looked angry.
Hanging there was a bow of ice. "Waziya, why do you keep this?" he said.
To which he replied, "Hands off; whoever touches that gets a broken arm." So he
thought, "I will see if my arm is broken," and taking the ice bow he made it snap
into pieces, and then started home.
The next morning all the people Avent on the chase and killed many buffaloes.
But, as he had done before, the Waziya went all over the field of slaughter and
gathered up the meat and put it in his blanket. The " Star-born ". that had come to
th&n was cutting up a fat cow. Waziya, on his round of filling his blanket with meat,
came and stood and said, "Who cuts up this?" "1 am dressing that," he ansAvered.
Waziya said, addressing himself to the young man, Fallen Star, "From whence have
you sprung that you act so haughtily?" "And whence have you sprung from Waziya
that you act so proudly?" he retorted. Then Waziya said, "Fallen Star, whoever
points his finger at me dies." So he said to himself, "I will point my finger at him
and see if I die." He did so, but it was no whit different.
Then he on his part said, "Waziya, whoever points his finger at me, his hand
becomes paralyzed." So Waziya thought, "I will point my finger and see if I am
paralyzed." This he did and his forearm was rendered entirely useless. He did so
with the other hand, and it too was destroyed even to the elbow. Then Fallen Star
drew out his knife and cut up Waziya's blanket, and all the buffalo meat he had
gathered there fell out. Fallen Star called to the people, "Henceforth kill and carry
home." So the people dressed this meat and carried it to their tents.
The next morning it Avas reported that the blanket of Waziya, which had been
cut to pieces, was sewed up by his wife, and he was about to shake it. He stood with
his face toward the north and shook his blanket, and the Avind blew from the north,
and the snow fell all around about the camp so that thQ people were all snowed in
and very much troubled, and they said: "We did live in some fashion before, but a
young man has acted so that now we are undone." But he said, " Grandmother, find
me a fan." So, a road being made under the snow, she went and said to the people,
"My grandchild says he wants a fan." "Whatever he may mean by saying this?"
they said, and gave him one.
The snow reached up to the top of the lodges, and so he punched a hole up
through and sat on the ridge of the lodge, and while the wind was blowing to the
south he sat and fanned himself and made the wind come from the south, and the
heat became great, and the snow went as if boiling water had been poured on it, and
it melted away, and all over the ground there was a mist, and Waziya with his wife
and children all died of the heat. But the little, youngest child of Waziya, with the
smooth belly, took refuge in the hole made by a tent-pole, where there was frost, and
so lived. And so they say he is all that there is of Waziya now. So also this myth is
called the Fallen Star.
WOTANICE HOKSINA OHA^
BLOOD-CLOT . BOY DOINGS THE.
WRITTEN IN DAKOTA BY DAVID GREY CLOUD.
Irjyurj kaked: Hoka warj waged ti keyapi. Hoka cirjca ota Iiirj6a.
Behold thus: Badger a rich lived they-sayv Badger children many very.
Hoka warjhirjkpe warjzidarj yuha, tuka harjskahirjcayuha. Hokahocoka war)
Badger arrow one had, but long very had. Badger surround a
kahmirj e yuha. Urjkarj he oharjharjna otoiyohi pte optaye ozudarj ecee.
river-bend that had. And that morning each buffalo herd full always.
Tohan hececa eca owasirj liamwicaye, ca owasirj carjkuye warjzidarj alida
"When so then all drove-he them, and all path one went
home
eca wicihektapatarjharj inazirj, ka tukte ehakedarj urj eca, warjhirjkpe warj
then them-behind-from he-stood, .and which the-last was when, arrow a
harjska yuhe cikorj, he orj owasirj iciyaza wicao ecee. Hoka hecorj yarjke
long ' had that, that by all one-after- them-shot always. Badger this-doing was,
another
ca warjna waseca hirjca.
and now rich very.
Urjkarj ihnuharjna Mato warj en hi, ka Mato kiij heya: Hurjhurjhe!
And suddenly Gray-Bear a in came, and Gray-Bear the this said: Wonderful!
surjg1, niye ke decen wased yati narjka he, eya. Miye kes micirjca om
brother, you even thus rich you-live are-you ? he-said. I even my-children with
akiharj mate kte do, surjg, eya. Hecen, surjg, iyonicipi kirjharj den ahi wati
starve I-die will , brother, he-said. So brother, 'please-you if here move I-live
kte do, eya. Urjkarj Hoka, Ho, eya; iyokosarjs icimagagayaken sakim
\vill , he said. ' And Badger, Yes, said; moreover amusing-ourselves-thus both
uijti kte do, eya. Warjna Mato kirj hde kta, urjkarj Hoka woheyuij warj
we-live will , he said. Now Gray-Bear the go-home would, then Badger bundle one
ikikcu ka Mato ku, ka kirj akiyahda.
took and Gray-Bear gave, and carrying he-took-home.
Iharjharjna hehan Hoka ti kirj en Mato ahiti. Hoka ti kirj en Mato
The-next-morning then Badger house the in Gray-Bear moved. Badger house the in Gray-
Bear
hi kirj hecehnana Hoka tarjkan iyeyapi; ka Mato iye ohna iyotarjka,
came the immediately Badger out-doors was-turn d; and Gray-Bear himself in sat-down,
ka Hoka woyute tawa koya owasiij kipi; heeen Hoka taijkan eti, ka nina
and Badger provisions his also all were-taken; so Badger 'out-doors dwelt, and very-
much
akiharj. Mato en hiyotarjke cirj iharjharjiia urjkarj Mato harjliarjna hirj
starved. Gray-Bear in came-sat-down the next-morning then Gray-Bear morning very
kikta, ka tarjkan hinaziij ka heya: Hoka nuksi sicamnana kirj tarjkan hinaijpa
waked-up, and outside came-stood and this said: Badger ears stinking the outside come
95
wo, nitahocoka kirj pte ozudarj do, eya. Urjkarj Hoka warjhhjkpe ehdaku;
imper. your-surround the buffalo full-is , he said. And Badger arrow his-took;
sing. ^
ka Hoka hecorj ecee kirj ake iyecen ecorj, ka owasirj iciyaza wicao. Tuka
and Badger that-doing always the again so he-did, and all one-after- them-hit. But
another
owasir) Mato icu, ka warjzina kaes Hoka kicupi siii. Harjliarjna otoiyohi
all Gray-Bear took, and one . even Badger was-given not. Morning each
hecorj, tuka tohhjni Hoka warjzidarj ahdi sni ecee: ka ecen warjna Hoka
that-he-did, but never Badger one brought not always: and so now Badger
home
cirjca om akiharj te kte hirjca. Tuka Mato cirjcadarj warjzi hakaktadarj lica,
children with starve die will very. But Gray-Bear children one youngest very,
urjkarj hee harjliarjna otoiyohi tasicogarj warjzi yuha skata ecee, ka tohan
and that-one morning every buffalo-leg one had played always, and when
warjna hde kta eca Hoka ti kirj en tiyokahraihrna iyewicakiya ecee, ka
now go-home will then Badger house the in rolling-houseward * cauaed-them to-go always, and
heorj ni yukarjpi.
by-that living they-were.
Hanharjna waij ake Mato tarjkari hinapa ka heya: Hoka nuksi
Morning one again Gray-Bear outside came and this said: Badger ears
sicamnana kirj, warjhirjkpe ahiyu wo, nitahocoka kirj pte ozudarj do, eya.
stinking the arrow bring out, your-surround the buffalo full-is , he-said.
Mato heya tka Hoka ye sni. Urjkarj Mato heya: Ecirj yau sni kirjharj
Gray- this-said but Badger go not. And Gray-Bear this-said: Now you-come not if
Bear
inacibdaska kte do, eya.
I-smash-you will , he-said.
Urjkar) Hoka tawicu heya: Wicahirjca, eyakes tokiki ewacirj we, warjna
Then Badger wif'e-his this-said: Old-man, at-any-rate somehow think of it (female now
sp.)
ecen micirjca om akihaij mate kte, eya. Urjkarj Hoka heya: Ho, ektamde ca
so my-children will starve I-die will, she-said. And Badger this-said: Yes, there I-go and
owasirj wicawao, ka ecirj tukte iyotarj cepe cirjharj he wahdohdi kte do;
all them-I-kill, and then which most fat if that I-bring-home will ;
ka nakurj en makte esta kte do, Hoka eya, ca Mato kidi ya. Urjkarj Hoka
and also thus me-he-kill even will , Badger said, and Gray-Bear with went. And Badger
hecorj ecee ake owasirj iciyaza wicao. Urjkarj Mato heya: Pte tom cepapi
that-did always again ' all one-after them-killed. And Gray-Bear this-said: Buffalo four fat ones
another
kirj hena nis pate ca ahdi wo, eya. Urjkarj Hoka, Ho, eya; ka warjzi
the those you cut-up and briug-home, he-said. And Badger, Yes, said; 'and one
iyotan cepe lica, mjkarj heceedarj pata, ka warjna yustarj, urjkarj Mato heya:
more fat very, and that.-only he-dressed, and now_ finished, then Gray-Bear this-said:
Tokeca ake warjzi yapate sni, eya. Tuka Hoka wicada sni. Deceedarj
Why again one you-cnt-tip not. he'said. But Badger would not. This-alone
kes hoksiyopa wicawakahde kta, eya. Heharjyarj hinali Mato wapata
even. children thein-to-I-take-home will, he-said. So-long as-yet Gray-Bear cutting-up
hdustarj sni. Tuka warjna Hoka tado kin ikarj kitorj ka kirj kta, urjkarj
finished his own not. But now Badger meat the string tied and carry would, then
Mato heya: Hoka nuksi sicamnana kirj, tokarj iyaya wo, we namayakihdi
Gray-Bear this-said: Badger ears stinking the, away go, (male blood you-for-me-tread-in
sp.)
1 Tiyokabniihuia is not in the dictionary; but it is probably derived from ti, tent, and okahmi-
b.ma; which latter is from kahmihiaa, to roll along, make roll by striking. J. o. D.
DAKOTA MYTHS. 97
kte do, eya. Tuka Hoka is heya: Holio, mis harjtuke de wahdohdi kte
will, he-said. Hut Badger he tins-said: !No, no; I indeed this I-carry-home will
do, eya. Mato ake eya, tka Hoka wicada sni. Urjkarj Mato hiyu, ka
, he-said. Gray-Bear again said-it, but Badger would not. Then Gray-Bear came, and
Hoka we kirj ehna paha elipeyapi.
Badger blood the in pushed was-thrown.
Urjkarj wotanice warj aputag ihpaya, urjkarj we kirj he 013spa napohmus
Then blood-clot one kissing he-fell-down, and blood the that a-piece in-shut-hand
icu, ka yuha ceya hda, ka pezi orjge yusda ka we kirj operani ahde ca
he-took, and having crying went-home, and grass some pulled" and blood the wrapped-iu carried- and
home
catku kirj en akilmaka; ka hehan irjyarj ka initosu ka pezihota ko huwe i
back-of- the in placed-at-home; and then stones and sweat-poles and Artemisia also to-got went
tent
ka ini kaga. Ka initipi catku kiij en pezihota kirj hena owirjze ca akan
and sweating made. And sweat lodge back-part the in Artemisia the them made-bed-of and upon
we kirj he ehnaka,, k a hehan initi kirj he akantarjharj kirj he tarjyeh nataka.
blood the that placed, and then sweat- the that the-outside the that very-well fastened.
lodge
Hehan mini icu ka timahen ehde, ka irjyarj kadye ca warjna kate ceharj
Then water he-took and within-house placed, and stones heated and now hot when
initi kirj mahen ewicahnaka, hehan tiyopa kirj eceri nataka. Hehan isto
sweat- the within them-he-placed . then door the so he-fastened. Then arm
lodge
eceedarj timahen iyeye ca mini kirj oij irjyarj kiij akastaij yarjka.
alone house-within he-thrust and water the with stones the pouring-on was.
Urjkarj ihnuhaijna tuwe mahen comnihdazi niya Hoka nahoij. Ake
And suddenly some-one within sighing breathe Badger heard. Again
ecorj, mini oij irjyarj kirj akastaij yarjka. Urjkarj tuwe timahen heya niya:
lie-did, -water with stones the pouring-on was. And some-one within-house this-aaid breathing:
De tuwe aksa pidamayaye ca warjna makiyuhdoka wo, eya. Hecen tiyopa
This who again glad-you-.me-make and now open for me (male sp.), he-said. So door
yulidoka, urjkarj koska warj wicasta waste lica hinarjpa: hecen Hoka
he-opened, and young-man a man beautiful very came out: so Badger
Wotanice Hoksidarj eya caze yata, ka he Hoka cirjksiya.
Blood-clot-Boy saying name called, and that Badger son-had.
Urjkarj hehan Wotanice Hoksidarj heya: Ito, ate, heya wo, Ito, micirjksi
And then Blood-clot Boy this-said: Now father this-say; Jfow my-son
heyake waste lice ces, eya wo, eya. Urjkarj eya, urjkarj ecetu. Urjkaij
clothes good very oh-that, sa.y thou, he said. And he said, and it-was-so. And
ake heya: Ito, miciriksi ptarjha warjzu waij wa.rjhirjkpe ozudarjh yahe ces,
again this-say: 2fow my-son otter-skin quiver a arrows fullivery ' liavo oh-that
eya wo, eya. Uijkarj eya, uijkarj ake ecetu. Urjkarj hehan Wotanice
'say thou, he said. And he-said, and again it-was-so. And then . Blood-clot
Hoksidarj pa hirj kirj warjzi hduzurj icu, ka tiyopa kirj en ehde ka warjhirjkpe
Boy head hair the one pulling took, and door the in placed and arrow
oij kute, urjkarj kasden iheya. Hehan Wotanice Hoksidarj heya: Ate togca
with shot, and splitting hit-it. Tken Blood-clot Boy tins said: Father why
wo mayakupi sni he. Urjkarj Hoka heya: Hehehe, cirjs, taku yaka hwo:
food me-you-give not ? And Badger this said: Alas 1. son what you-mean ?
warjna akiharj urjtapi kte do, wamaseca lica, urjkarj Mato den hi ka owasirj
now -starving -we-die will , I-was-rich very, and Gray-bear here came and all
maki ka tarjkarj hiyu maye ca owasiij icu, ka warjna akiharj urjtapi kte do,
took- and outdoors come -made-me. and all took, and now starving we-die will ,
from-mo
eya.
he said.
7105 VOL ix 7
Urjkarj Wotanide Hoksidarj heya: Hena, ate, sdonwaye ca heorj

And Blood-clot Boy this said: These, father, I-know, and therefore
imacaga ce, eya. Ate, tokerjli ecorj cisi kirjharj ecen ecorj wo, eya. Urjkarj
I-have-growu he-said. Father, just-as to-do I-yon- if so do , he-said. And
command (male sp.)
Hoka, Ho, eya. Harjhaijna Mato tarjkan hinazirj ka nidiparj esta yau kte
Badger, Yes, said. In-the-morning Gray-Bear without stands and you-call although yon-come shall
sni; tuka inorjpa eye ciijharj hehan yahinarjpe kta ka kici de kta, tuka
not; hut second-time he-says if then you-come-otit will and with you-go will, but
miye he itokam warjna ekta inawahbe kta, eya. Wanna harjlianna hirj
I-myse.lf this before already at I-hide will, he-said. Now morning very
Mato tarjkaii hinape ca heya: Hoka nuksi sicamriana kirj warjhirjkpe kirj
Gray-Bear outside came and this said: Badger ears stinking the arrow the
ahiyu wo, nitahocoka kirj pte ozudarj do, eya. Tuka ye sni, ka inorjpa
bring out, your-surround the buffalo full-is , he-said. But he-go not, and second-time
eye cirj hehan. warjhirjkpe ehclaku ka kici ya ka ake owasirj hamwicaya, ka
he-said the then arrow Ms-took and with went, and again all them-scared, and
carjku warjzidarj ahda, hehan Hoka warjhirjkpe orj owasirj iciyaza wicao, ka
path one they went, then Badger arrow with all in-a line them-shot, and
warjzi cepa he Hoka pata.
one fat that Badger dressed.
Urjkarj Mato heya: Koharjna pata wo, eya. Warjna Hoka pata yustarj
And Gray Bear this said: Soon cut up, . he said. Now Badger cut-up finished
keharj kirj hdicti kta; urjkarj Mato heya: Hoka rmksi sicamnana hirj tokari
then - carry come would; and Gray Bear this said: Badger ears stinking the away
homo
hiyaya wo, we namayakilidi kte do, eya. Tka iyowirjye sni kirj kta skarj.
go thovi blood you-trample-in-for-me will , he said. But stopping not carry would worked.
Urjkarj Mato hiyu ka iyalipaya ka we kirj ehna ehpeya. Tuka ake iiazirj
Then Gray Bear came and fell-upon and blood the in threw him. But again risiiig
hiyaye ca icu kta tka. Ake we kiij ehna ehpeya. Hehan Hoka ceya
went and take would but. Again blood the in he-threw-him. Then Badger cried
skarj.
working.
Urjkaij hehan Wotanice Hoksidarj riazirj hiyaye, ca en ya, ka key a:
And then Blood Clot Boy rising started, and there went, and this said:
Tokeca ate hecen yakiiwa hwo, eya. Urjkarj Mato heya: He is, cirjs,
Why my-father so you treat ? he said. And Gray Bear this said: This that son
hepe do; Sung, koharjna nis iiicirjca tado" wicakahda wo, epe do, eya.
this I said; Brother, soon you your children meat take home to them. I-said , he said.
Tuka Wotanice Hoksidarj heya: Hiya, ate kahoya iyeyaye cirj he
But Blood Clot Boy this said: ' No, my father throwing you shoved the that
warjmdaka ce, eya; ka warjhirjlipe ehdaku, urjkarj Mato nakipa, tuka kute
I saw , he said; and arrow he-took, and Gray Bear fled, but he-shot
urjkarj sastedarj kirj he okatarjyarj ka kte.
and little finger the that- transfixed and killed.
Hehan Hoka deya: Cirjs, Mato cirjca warj hakaktadarj kirj tezi sdasdadarj
Then Badger this said: Son, Gray Bear child a youngest the belly smooth
he kte sni wo, he tasicogarj nahmana urjkahipi ecee, ka heorj deharjyarj ni
that kill not, that leg-bone secretly us brought always, and by that to this time alive
urjyakorjpi ce, eya.
we-are, he said.
Urjkarj hehan Wotanice Hoksidarj tiyatakiya hda ka Mato tawicu
And then Blood Clot Boy homeward went and Gray Bear wife his,
home
DAKOTA MYTHS. 99
kiparj ka heya: Mato okpe u wo, eya. Urjkarj Mato tawicu wikarji cu
called to and this said: Gray Bear to help come thoa, he said. And Gray Bear wife his strap took
carry the meat
ka u ka heya: Optaye tonakeca he, eya. Urjkarj Wotanice Hoksidarj
and came and this said: Herd how many ? she said. And Blood Clot Boy
heya: Optaye warjzi do, eya. Urjkarj, Hena henakeca eca takukiye sni
this said: Herd one , he said. And, Those so many when something count not
ecee korj, eya. Wanna kiyedarj u urjkarj ake heya: Optaye tonakeca he,
always in the she said. Now near came and again this said: Herd how many ?
past
eya. Urjkarj Wotanice Hoksidarj heya: Optaye warjzi c"e epe do, eye ca
she said. And Blood Clot Boy this said: Herd one, I said , he said and
warjhirjkpe ehdaku. Urjkarj, Tarjni hecece kte cikorj eye <?a nazica, tuka
arrow his took. And, Of old so would be, I she said and fled, but
thought
sastedarj kirj en okatanyarj ka kte. Hehan Mato ti kirj en timahen
little Unger the in drove it and killed. Then Gray house the in within
Bear
iyaya, urjkarj owasirj pamahdidarj hiyeya. Wotanice Hoksidarj heya:
went. and- all heads-down were. Blood Clot Boy this said:
Wanzi tukte de ate woyakupi ece he, eya iwicawarjga; urjkarj owasiij ho
One which this my father food always 1 he said, them asking; and all voice
you gave
warjzidarj heyapi; Miye, miye, eyapi. Tuka warjzidarj eye sni. Urjkarj
one this said; I, I, they said. But one said not. And
hehan heya: Miye, miye, eyapi, unkarj etarjharj wicani kteca, eya; urjkarj-
then this said: 1, 1, they say, and for that they live shall? he said; and
Wotanice Hoksidarj itazipe ehdaku ka owasirj vvicakata ka heceedarj okapta.
Blood Clot Boy bow his took and all them killed and that alone spared him.
Hecen he Hoka ti kirj en aki ka he mini aku ka nakurj caliod ynge
So that Badger house the in he and that water bring and also ashes take up
brought,
kiyapi.
they made him.
Hehan ake Hoka nina waseca hca. Urjkarj heharj Wotanice Hoksidarj
Then again Badger very rich much. And then Blood-Clot Boy
icomni ka heya: Ate, icimani mde kte do, tukte oyate wanzi ikiyedarj tipi
tired and this said: Father, traveling I go will , which people one near-by live
staying
sdorjyaye cinharj ekta mde kte do, eya.
you know if there I go will , he said.
Urjkarj Hokaheya: Deciya oyate warj wicota tipi ce, eya; hecen, cirjs,
And 'Badger this said: Here people ' a many dwell, he said; so sou
ekta de kta; tuka wicahca warj nitkokim u kta, urjkarj he nihnaye wacirj
there you go will; but old-man a you meeting come will, and he you deceive desire
kte do; tuka ihnuharj taku eye- cinharj ecanorj kte sni do, eya. Urjkarj
will ; but take care what he says if you do will not , he said. And
Wotanice Hoksidarj, Ho, eya.
Blood-Clot Boy, Yes,-besaid.
Wotanide Hoksidarj warjria iyaya, urjkarj irjyurj! wicanca waij sagye-
Blood-Clot Boy now had gone, and lo! old man a staff
kitorj u wanka, ka heya: Takoza, tokiya da he, eya. He is, Hecegcen
holding coming was, and this said: Grandchild, where you ? he said. ' This he, In this way
omawaiiinake, eya. He icurjharj siyo keya iwarjkam hiyahanpi. Urjkarj

I am walking truly (?) he said. TLis in the meantime grouse many above alighted. And
wicahca heya: Takoza warjzi makio wo, warjna akiharj mate kte do, eya.
old man this said: Grandchild one for me shoot, now starving I die will , he said,.
Tuka, Hiya deciya mde ca iuawahni do, eya, ka iyoopta iyeya. Warjiia
But, ~8o, . thitherward I-go and I hasten , . he said, and "onward went. Now
htayetu ugkag ake uakug wicalica wag sagyekitog itkokim u ka vvagua
evening and again also old-man a staff having to meet came and now
ehag i kta ugkag iyotagka, hecen. en inazig. Ugkag wicahca heya:
there go would, and sat down, so there came-stood. And old man this said:
Takoza, eya ito inayaiiiii esta owapagi kte do, eya. Ugkag Wotanice
Grandchild, even if you hasten although I fill pipe will , he said. And Blood-Clot
Hoksidag hecig, Ito estakici cagnogmugpe ca hehan imdamde kta, ecig, ka,
Boy this thought, Lo if with I smoke and then I go on will, he thought, and,
Ho, eya. Hecen kici cagnogpa yagke ca eceri akpaza. Hagyetu kig lie
Yes, said. So with he smoking was and so night on. Night the that
ihugniyag kici yagka, ka Wotanice Hoksidarj istigbe sni ug, tuka wagna
all through with was, and Blood-Clot Boy sleep not was, but now
wicalica kig ecen istigma wagka. He icughag wagna agpa kamdes aya,
old man the even asleep lay. That whilst now ' morning brighteupd went,
ugkag hecen, ito esta mis wagna mistinma ke, wagnas etaghag agpa kta
and so, lo! even I now . I sleep will, now from . daylight will,
ecig, ka i wagka.
he and lay down,
thought,
Ugkag tohigni eharjkog Ugktomi hee tka sdogye sni. Wotanice
And aforetime indeed Unktomi this was hut he knew not. Blood Clot
Hoksidag istigbeli iyaye cig hehan wicahca kig hee nazig hiyaye ca
Boy asleep fast . went the then old man the who was standing went and
heya: Tuwe is tokeiiken teniciyena, eyaya iiazig hiyaye ca akamdas
this said: Who this howsoever killing you, he said often standing went and astride
inazig, ka cagkaku kig paweli iyeya, ka huha kig owasig yuzigzig iyeya,
stood, and backbone the broke turned, and limbs the all stretched he made,
ka nakpe kig napiii yuzica, ka hecen sugka wag sice lica kaga. Ugkag
and ears the both he stretched, and this dog a bad very made. And
woko'yake wasteste kig hena icu ka iye ug ka tawokoyake wizi ecee ug
clothes beautiful the those he took and he wore, and his-clothes old only wore
clouts those
kig hena en elipeya, ka hetaghag iyoopta kici ya. Hecen Wotanice
the those there he-left, and thence forward with went. So Blood Clot
Hoksidag hee sugka kagapi. Ugktomi hee hnaye ca hecen ecakicog.
Boy that was dog made Unktomi it was deceived and so did to him.
Hetaghag Ugktomi iyoopta ya ka sugka kig he kici ya kicoco aya,
Thence Unktomi forward went and dog the that with went calling to led
him often him
Wotanice Hoksidarj, wohwo, wohwo, eya aya. Wotanice Hoksidag oyate
Blood Clot Boy, "wohwo, wohwo" saying led him. Blood Clot Boy people
wag ekta ye cikog hee wagna Ugktomi ehag i, ugkag sugka kig he isteca
a to went the that-is now Unktomi to come, and dog the that ashamed
ka manin ihdonica, ka Ugktomi isnana oyate kig ehna iyaya. Ugkag
and outside kept himself, and Unktomi he alone people the among went. And
oyate kig heyapi keyapi: Wotanice Hoksidag hee u do, eyapi, ka niria
people the this said they say: Blood Clot Boy that was comes, they said, and much
wiciyuskig lica, keyapi.
they rejoiced very they say.
DAKOTA MYTHS. 101
NOTES.
1. The use of ces, which is "kes" frequently, is to be noted as indicatingmsôr
strong desire. "Father, say this, 'Oh that my son might have good clothes.'" This
is used at the end of the phrase or sentence, and is accompanied by the verbs think or
say, in some form. Like to these is "tokin," used at the beginning of the wish. 1
2. The life-giving qualities of the sweating process are strongly brought out in
this myth. There may be two objects or thoughts in the mind of the Dakota when he
makes a "sweat lodge." It is sometimes resorted to for curing disease. That good
quality Dr. Williamson always commended. No doubt it often afforded relief to a
congested condition of the system. But it was resorted to more frequently fcr the
purpose of getting into communication with the spirit world. This is the object here.
From the blood of the buffalo, "which is the life thereof," is, by this process, created
a man. Is this evolution? The sweat lodge was usually made, as described here, by
taking willow boughs, bending them over, making their tops meet and interlacing or
tying them together, and thus making a booth, which was large enough for one to sit
naked inside and pour water on the heated stones. The whole was covered over
tightly with blankets or robes. This is the initipi (eneteepee). The sweater sang as
well as sweated. But in this case the object was to have the "mysterious power" do
its work alone.
3. This myth ends abruptly. It would hardly be true to the thought of an Indian
to leave the god-born in the shape of a dog, and that an ugly dog. There inust be
a sequel to it.2
TRANSLATION.
Once upon a time there was a Badger.who was rich and had many children.
He had one arrow, but it was a very long one. And in the bend of a river he had a
buffalo surround, which was full of buffalo every morning. When it was so and all
started out on one path, he stood behind them and shot his long arrow into the hind-,
ermost, and it went from one to another through the whole herd. So the Badger
became very rich in dried meat.
Then suddenly there came a Gray Bear to his tent. And the Gray Bear said,
1 The Titonwaij use tokii) only in soliloquies. When it is used it must be followed by ni or nil)
at tbe end of the clause expressing the wish; as, tokiq he bluha nin, Oh that I had it! j. o. D.
2 There is more of this myth in the C'egiha versions. The hero, there called "The Rabbit's Sou,"
was caused to adhere to a tree, which he had climbed at the request of the deceiver, Ictinike. This
latter character corresponds to Uijktomi of the Santee Dakota, whom the Teton call Ikto and Iktouii.
It seems better to leave these mythical names untranslated. While the Omaha and Ponka now apply
the name Ictinike to the monkey, ape, etc., it is plain that this is a recent use of the term. Ictinike
was one of the creators, according to the Omaha myths. After causing the Rabbit's sou to adhere to
the tree, he donned the magic clothing of the latter, went to a village near by, and married tho elder
daughter of the chief. The younger daughter, becoming jealous of her sister, fled to the forest, where
fthe found the Rabbit's son, whom she released. At this point the Omaha version differs from the
Ponka. The girl married the Rabbit's son and took him to her home. After several exhibitions of the
skill of the young man, a dance was proclaimed. Thither went Ictinike, who was compelled to jump
upward every time that the Rabbit's sou hit the drum. The fourth time that he beat it his adver-
sary jumped so high that when he struck the ground he was killed.
See Contr. to N. A. Ethuol., vol. vi, pt. i, pp. 43-57, and pt. n, pp. 586-609. J. o. D.
102 DAKOTA GBAMMAB, TEXTS, AND ETHNOGBAPAY.
"Wonderful! my brother, that you should live here in such abundance, while.I and
my children are starving. If it please you I will coine here and live with you." The
Badger said, "Yes;" and added, "So we will amuse ourselves." And when the Gray
Bear was starting home, he took a bundle of buffalo meat and gave to the Gray Bear
to' carry home.
The next morning Gray Bear came with his household, and as soon as he moved
in Mr. Badger was turned out and Gray Bear took possession of all his meat. The
Badger lived out doors and starved. The next morning after he took possession,
Gray Bear awoke very early in the morning and standing outside said, "You Badger
with the stinking ears, come out, your surround is full of buffalo." So the Badger
took his long arrow and as lie was accustomed to do shot it through the whole line of
buifalo. But the Gray Bear took them all and did not let the Badger have one.
This he did morning by morning, but never did the Badger bring home one; and so
he and his children were about to die of hunger. But the youngest of Gray Bear's
children every morning played with a buifalo leg, and when he was tired playing he
tossed them over to the Badger's tent. Thus they maintained an existence.
One morning again Gray Bear came out and called, "You Badger with the
stinking ears, bring out your long arrow, your surround is full of buffalo." But the
Badger did not go; when the Gray Bear said, "I will crush you if you don't come."
And the Badger's wife said, " Old man, in some way consider, for I and my
children are starving to death." To this the Badger replied, " Yes, I will go and kill
them all, and I will dress and bring home the fattest one, even if he kills me." So
he went with the Gray Bear and did as he was accustomed to do, killing them all.
Then the Gray Bear said, ' You skin and carry home some of the fattest." To this
the Badger said " Yes," and went to work to dress one of the fattest. When he was
finishing that Gray Bear said, "Why don't you dress another?" But the Badger
would not, and said, " This alone will be sufficient for my children."
As yet Gray Bear had not finished cutting up his meat, but when the Badger
had tied up his meat and was about to pack it home, Gray Bear said, " You stinking-
eared Badger, get away, you will trample in this blood." But the Badger replied,
" No, I am going to carry this home." Gray Bear ordered him away again, but the
Badger would not go. Then Gray Bear came and pushed Badger down in the blood.
Thus, as he fell down in the clotted blood he kissed itj and taking a piece up in his
hand he went home crying. By the way he pulled some grass and wrapped it around
the blood and laid it away in the back part of his tent. Then he went and brought
stones and sticks for a sweat-house, and Artemisia or wild sage, and made a steaming.
In the back part of the sweat-house he made a bed of the Artemisia and upon it placed
the blood, and then he covered the lodge well on the outside. Then he took a dish of
water and placed it within, and when the stones were well heated he rolled them in
also and fastened the door. Then he thrust his arm alone inside and poured water
on the stones.
Suddenly the Badger heard some one inside sighing. He continued to pour
water on the stones. And then some one breathing within said, "Again you have
made me glad, and now open for rne." So he opened the door and a very beautiful
young man came out. Badger at once named him Blood-Clot Boy, and had him for
his son.
DAKOTA MYTHS. 103
Then Blood-Clot Boy said, "Now, father, say this: ' Oh that my son might have
good clothes.'" So he said it, and it was so. Then.he said again, "Say this: 'Oh
that my son might have an otter-skin quiver filled with arrows.'" This he said also,
and it was so. Then Blood-Clot Boy pulled a hair out of his head and placed it on
the door, and, shooting it with an arrow, split it. And then he said, "Father, why
don't you give me something to eat 1?" But the Badger answered, "Alas! my son,
what do you mean? We are all starving to death. I was very rich in food, but Gray
Bear came and took it all from me and drove me out, and now we are starving and
will die."
Then Blood-Clot Boy said, "Father, I know these things, and therefore I grew.
Now, father, do just as I tell you to do." To this the Badger said " Yes." Then
Blood-Clot Boy continued: " In the morning when Gray Bear comes out and calls you,
you will not go; but the second time he calls then go A\ath him, for I shall then have
hidden myself." So very early in the morning Gray Bear stood without and called:
" Stinking-eared Badger, take your arrow and come, your surround is full." He did
not go; but when he called the second time he took his arrow and went with him.
And when they had scared the buffalo, and all had started home on one line, Badger
shot his arrow through them all, and dressed the fattest one.
Then Gray Bear said, "Dress it quickly." And when the Badger had finished
dressing and was about to start home with it, Gray Bear said, "Badger with the
stinking ears, get away, you will .trample in my blood." To this Badger paid no
attention but continued to prepare to carry. Then Gray Bear came and fell upon
him and threw him down in the blood. He arose and went to take up his pack, but
again he threw him down in the blood. Then the Badger burst into tears.
But then Blood-Clot Boyappeared, and said, "Why do you treat my father so?"
To which Gray Bear replied, "My son, this I said, 'My brother, take home meat to
your children without delay.'" But Blood-Clot Boy said, "No, I saw you throw my
father down." Saying that he pulled out an arrow, and as Gray Bear fled, he hit
him in the little finger and killed him.
Then Badger said, "Do not kill Gray Bear's youngest child, the smooth-bellied
boy, for he it was who brought us leg bones and so kept us alive until this time."
Blood-Clot Boy then went towards home and called to Gray Bear's wife, "Come out
and help Gray Bear." So she took her packing strap and said as she approached
him, "How many herds were theref" Blood-Clot Boy said, "One herd." "When
there are only that, many he has never counted it anything," she said. And as she
came near she asked again, "How many herds are there?" Blood Clot Boy again
replied, "I have told you there was one," and he took out an arrow. She said, "I
apprehended this before," and fled; but .he shot her in the little finger and killed her.
Then he went into Gray Bear's lodge and all bowed their heads. Blood-Clot Boy said,
" Which one of you brought food to my father?" And all but one with one voice
said, "It was I, it was I." Then he said, "You who said '!,!,' shall you live*?" And
Blood-Clot Boy took his bow and killed all but the one who said nothing. And him
he brought into Badger's lodge where he brought water and took up the ashes.
Then the Badger became very rich again. Blood-Clot Boy was discontented and
said, "Father I want to take a journey; I want to go to the people that you know
live near by." And the Badger answered, "My sou, there is a people living just
here, to them you will go. But an old man will come to meet you with the intent of
deceiving you. You must not do anything he tells you to do." To this Blood-Clot
Boy assented.
Blood-Clot Boy was now gone, and behold an old man with a staff came to meet
him and said, "Whither do you go, my grandchild?" But he replied, "I am just
walking." In the meantime a flock of grouse came and alighted. "My grandchild,
shoot one for me, for 1 am starving," the old man said. But he answered, "No, I
am going in haste in this direction," and so he passed on.
It was now evening, and again an old man with a staff was coming to meet
him, who sa,t down just before their meeting, and so he came and stood. The old
man said, "Grandchild, although you are-in haste, I will fill my pipe." Then Blood-
Clot Boy thought, "I will smoke with him and then go on;" so he said, "Yes." While
they smoked together the darkness came on, and Blood-Clot Boy passed the night
without sleeping. In the meantime the old man had fallen asleep; and the day was
breaking. Then the young man thought, "I will sleep a little for it will soon be
morning," and so he lay down.
This old man was the mythic being Unktomi, but the young man knew it not. *
While Blood-Clot Boy was sleeping very soundly, the old man that was got up and
said. "What if in some way you are killed?" Saying which he arose and stood
astride of him and bent his back and pulled out his limbs and stretched his ears, and
so made him into a very ugly looking dog. The good clothes of the young man he
took and put on himself, and liis own old clothes he threw away, and so went on with
him.
In this way Blood-Clot Boy was made into a dog. It was Unktomi who deceived
him and did this to him. Then Uijktonii took the dog with him calling to him, " O
Blood-Clot Boy; wo-hwo! wo-kwo!" as he went along. And now when Unktomi had
come to the people whither Blood-Clot Boy had been going, the dog was ashamed and
kept himself outside of the camp, and TJnktoini alone went among the people. Then
the people said, "The famous Blood-Clot Boy is coming," and so they rejoiced greatly.
LEGEND OF THE HEAD OF GOLD.
WRITTEN IN DAKOTA BY WALKING ELK.
Wicasa war) cirjca topapi, tka owasirj koskapi; tka walipanicapi, ka

Man a children were four, bnt all were young but were poor, and
men;
onsika orj ta nurj se urjpi. Urjkaij wicahca kirj heya: Iho wo, wakarjka,
poor for dead would be were. Then old-man the this-said: Come, old-woman,
micirjca hakakta khj de iyotarj orjsiwakida, tka orjsika orj tirj kte
my-child youngest the* this most I-have-mercy-on, but poor because-of die will
ch) walitewada sni. E ito, Wakarjtarjka urjkode ka iyeurjye cirjharj, ito waku,
the I dislike. Behold, Great Spirit we-two-seek, and we-two-nnd if, lo, I-give
ka ito, tarjyarj icalrmidiciyirj kte do, eya.
arid, lo, well he-rain-for-me will , he-said.
Urjkarj wakarjka kirj heya: Iho, wicahca, tarjyarj eha e ito hecorjkorj
And old-woman the this said: Come, old-man, well yon-say, that lo, that-we-do
kta, eya.
will, she-said.
Hecen iho warjnaka wiyolipeyatakiya Wakarjtarjka ode yapi, ka
So behold now to-the-westward Spirit-Great to-seek they-went, anil
paha warj tarjka lica e eniyaharjpi; urjkaij iho wicasa warj hiyaharj e hecen.
hill a large very that on "they-stood; and behold man a coniing-stood that as
en ipi. Urjkarj wicasa koy heya: De taku oyadepi he, eya. Urjkarj
into they came. And man that this-said: This "what yon seek ? he'said. And
wicalica is heya: Hehehe! koda, micinca kiy de orjsiwakida e Wakarjtarjka
old-man he this said: Alas! friend, my child the this I-have-mercy-on that Spirit-Great
waku kta e owade ye do, eya. Urjkarj, Ho, koda, de Wakarjtarjka miye do.
I give will that I seek . he-said. And, Yes, friend, this Spirit Great me
Koda maku wo, kici wakde kta ce, eya.
Friend give thou to me with I-go-home will , he-said. .
Hecen iho, ku carjkerj waijnaka kici kda, urjkarj tipi waij malipiya
So behold, gave when now with went- and house a heaven
home,
ekta se haij e en kici ki, ka heya: Tipi kiij owasirj tokecirjyarj warjyag
to almost-stood that in with came- and this said: House the all as much as you please observing
home,
urj wo. Hehan snrjkawakaij kirj de tarjyaij wicakuwa yo, ka tipi waij de
be thou. Then horses the this well them-care-thou 'for, and house a this
cikana e den he cirj de warjyake sni yo, eye ca tiyopa iyulidoke kirj owasirj
little that here stands the this look-at not, he said and door keys the all
105
106 DAKOTA GRAMMAR, TEXTS, AKD ETHNOGRAPHY.
ku, ka helian heya: Ho, eu etogwag yo; ito, omani inde kta ce, eye da
gave- aud then this-said: Yes, to look thou; lo, walking* I-go will , he-said- and
nini,
iyaya.
went.
Ugkag htayetu, ugkag widasa ota om kdi, ka tipi kig ozuna ahiyotagka;
Now night, then men many with he came and house the full they-sat-down;
home,
ugkag waguaka tehag yagkapi 015 wicasa kig wagzi heya: Koda, hoksina
and now long-time were, therefore men the one this said: Friend, boy
kig waste e heceknana kte do, eye ca kinagpa. Ugkag widasta kig owasig
the good that that-enough will , he said and weut-out. And men the till
is eya kinagpapi.
they likewise went out.
Ugkag ake wicasa kig heya: Iho wo, ake omani mde kta ce; owanzina
Then again man " the this-said: Come, again traveling I-go will; staying-at-home
en etogwag .yo, eye ca ake iyaya.
look thou after it, he-said and again he went.
E heden iho en etogwag, ugkag sugkawakag kig ugmag heya: Koda,
Thus behold he looked after it, and horses the one this-said: Friend,
tipi wag cikana e wagyake sni nisi kog ito en ye ca timahen dag owinza
house a little that look-at not thee-com- that lo in go aud within wood bed
manded
cokaya taku wag zi en harj ce, he en paha kig oputkag yo, ka koyahag yo,
in-the-middle some- a yellow in stands , that in head the dip thou, and be-thou-in-haste,
thing
naugpig kta ce. De wicasa ota awicakdi kiijharj hena niyatapi kte e mis
we-together will be. This mail many them-bring- if -. they you-eat will that me
home
hen mayutapi kta tka tawategwaye sni, e naurjpii) kta ce, eya.
there me-eat will, but Twilling not, we both together will be, he said.
Hecen. hoksina korj tipi war) cikana korj en i; urjkarj cai) owiijza kiq
So boy that house a little that in went; and wood bed the
cokaya taku war) zi e mibeya har) e en paha kig oputkag, unkai) paha kirj
iu-the- something a yellow in-a-circle stood in head the he dipped, and head the
middle
zi, ka tipi kirj ataya ozarjzarj ka iyoyagpa. Hecen iho heyata kdicu ka
yellow, and house the all-over shone and was-light. So behold back he-returned and
surjkawakarj wag wokiyake cikog he akarjyotarjke ca nakipapi. Keyas
horse a told-him the-that that he-sat-upon and they-fled. Nevertheless
niiia iyayapi.
fast they went.
Ugkarj tehag ipi ugkag iho hektataghag Wakagtagka keiîye cikog
When far they-went then behold from-behind Spirit-Great called-himself the-that
sugkawakag ugma kog he akan yagke oa kuwa awicau,^;a heya: Walitesni
horse other the that upon was and following to them canie, and this said: Worthless
sica, inazig po, yanipi kte sni ye do; makode wag niskoyena wagke cig
bad, stop ye, ye-live shall not . country a so-large lies the
tukte en dapi kta hwo, eyaya en wicau, dagkeg nihigciyapi. Ugkag ake
where to you-go will ? saying to them came, whilst they-trembled. Then again
heya: Wahtesni sica, inazig po, yanipi kte sni ye do, ake eya. Cagkeg
this said: Worthless bad, stop ye, ye-live shall not . again he said. Meanwhile
nipi kte sni seececa.
they live would not it-seemed.
Ugkag sugkawakag kig heya: Witka wag duha kog he hektakiya
Then . horse the this-said: Egg a thou-hast the that backwards
DAKOTA MYTHS. 107
kahona iyeya yo, eya; e hecen iho iyecen econ. Urjkarj rnaka kirj
throwing send thou it, He-said; that so hehold in-like-manner he-did. Then earth the
hdakinyarj mini war) ca warj icaga; carjkerj kuwa au korj erjna hinazirj ka
the-breadth-of ocean a grew; meanwhile following came the there stopped and
heya: Hehehe, surjkawakarj, orjsimada ka akasam ehpemayarj yo; ecirj
this-said: Alas, O horse, pity-rue and across throw-thou-rne; indeed
hecanorj kirjharj tecihirjda kte do, eya. Hecen surjkawakarj kirj heya:
that-thou-doest ' if, I-you-value-much will , he said. Thus horse the this-said:
Hehehe, tawatenwaye sni ye do, eya. Tka nina kitarj e hecen iho mini kirj
Alas, I willing not , he-said. But much he-urged ao-that behold water the
iwaijkam'hiyiiiciya, tka hecen mini kirj cokaya hi kirj hehan hirjhpaye ca
above he threw himself, but thus water the midst came the then be-fell-down and
heceii rnahen iyaya ka mlnitapi. Hecen hetarjhaij hoksina korj zaniyarj
so within -went and were-drowned. Thus from-thence boy the safely
iyoopta iyayapi.
beyond went:
Urjkarj oyate war) wicoti e en ipi ka hen urjpi. Urjkarj hektatanharj
Then people a dwellings in came and there they were. Then from behind
natarj ahi ka wicakizapi, tka hoksina korj paha kirj kaoberj iyeye ca paha
to attack they- and them fought, but boy the head-hair the around turned and head-
came ' hair
kirj mazaskazi ayuwintapi, carjkerj ziyena surjkawakarj akan iyotarjke,
the gold was-rubbed-over, meanwhile goldenly horse on he-sat,
ka watakpe ahi korj kahpa iyewicaya ka toiiana owicakapte ka awicayustarj.
and to-attack they- those fall-off he-made-theui and few tbem-spared and them :left.
came
Unkarj ake takpe ahi tka ake wicakasota. Hoksina caijkerj hetarjharj
And again to-attack thoy-came but again he-destroyed-them. Boy therefore from-that
oyate kirj tehindapi.
people the much-thought-of.
Iho mitakuyepi, taku orj hoksina hena hecorj he. Toki ni kta cin, ka
* Well my-friends, what for boy these thia-did ? Somewhere live would wished, and
Wakaijtarjka ikpi iyonape kta cirj ka ode naceca. Iho iyeya urjkarj
Spirit-Great bosom in-take-refuge should wished, and sought-him, perhaps. Well he found and
Wakarjsica temye wicakiye kta cirj. E hecen toki napa naceca, he ake ni
Spirit-Bad to eat up them-cause would desired. And so somewhere he fled perhaps, that again live
kta cirj ka napa naceca. Tka ake takpe ipi e hecen ake wicakize, ka
might he- and lied perhaps. But again to attack they that so again them-he-fought, and
desired came.
owasirj wicakte naceca. He iye tawiyukcarj orj hecorj sni naceca. Tuwena
all them-k'illed perhaps. This he his purpose tor this-did not perhaps. No one
en ayepica sni, seececa, ka tuwena iyaorjpepica sni. Tka is paha kiij
can be laid toi not, as it seems, and no one cau-be-blamed not. But they head the
his charge . (or-hill)
mazaskazi ayuwintapi kirj he cirjpi, ka hecorjpi naceca.
gold covered over the that they desired, and this did perhaps.
Tatarjka lyotaijke he iyececa wadake.
Bull Sitting this is-like I-think.
NOTES.
The writer of this is a Yankton Dakota, and this appears in a very marked way
throughout the story. Notice the "yo," sign of the imperative, used in various
instances instead of "wo;" and also the form "yirj," as in "i<$ahrni6i6iyii) kta," for
" i<5alimididiye kta." And also "kd" for "hd," as in "kda," to go home; "kdi6u," to
start home, etc. Another thing uoticable is the abundant use of free adverbial parti-
cles, as, " e" at the beginning of sentences and a ye do" at the end, which can not be
translated, and are only used for emphasis or for rouudiug off the speech. 1
In the dialogue between the old man and old woman in the beginning of the
fable there are a number of examples of the use of the Dakota dual, as, " unkode,"
" iyeuijye," and " heconkon."
TRANSLATION.
A man had four children. And they were all young men, but they were poor
and seemed as if they would die of thriftlessness. And the old man said, "Behold,
old woman, my youngest child I have greatest pity for, and I dislike to have him die
of poverty. See here; let us seek the Great Spirit, and if we find him, lo, I will give
him to him to train up well for ine."
The old woman replied, "Yes, old man, you say well; we will do so," she said.
And- so immediately they went to the westward, seeking the Great Spirit, and they
came on to a very high hill; and as they came to it, behold, another man came there
also.
And this man said, "For what are you seeking 1?" And the old man said,
"Alas, my friend, my child whom I pity I want to give to the Great Spirit, and so I
am seeking him." And he said, "Yes, friend, I am the Great Spirit. My friend,
give him to me, I will go home with him." (That is, "I will take him to my home.")
And so when he (the father) had given him. he (the Great Spirit) took him home
. with him to a house that seemed to stand up to the clouds. Then he said, "Examine
all this house as much as you like; and take good care of these horses; but do not
look into the little house that stands here." Having said this, he gave him all the
keys, and he added, "Yes, have a watch of this. Lo, I am going on a journey." He
said this, and went away.
It was evening, and he had come home with a great many men, who sat down,
filling the house. When they had been there a good while, one of the men said: "The
boy is good; that is enough." And saying this he went out. In like manner all the
men went home.
Then again, the man said: "Behold, I go again on a journey. Do you stay and
keep watch." So again he departed.
While he was watching, it happened that one of the horses said, "Friend, go
into the small house into which you are commanded not to look, and within, in the
middle of the floor, stands something yellow, dip your head into that, and make
haste we two are together. When he brings home a great many men, they will eat
you, as they will eat me, but I am unwilling we two shall share the same," he said.
So the boy went into the little house, and in the middle of the floor stood a round
yellow thing, into which he dipped his head, and his head became golden, and the
house was full of shining and light.
Then he came out and jumped on the horse that had talked with him and they
fled.
1 " Ye do" of the Isanyati (" ye lo " of the Ti toy wag), as an emphatic ending, seems equivalent
to the Osage " ei£au," Kansa "eyau," and êgiha " a#a." The last means "indeed;" but "e<fau" and
"eyau" contain the oral period "an" (= Dakota do, lo) as well as "indeed." J. o. D.
DAKOTA MYTHS. (09
Now when they had gone a long way they went very fast behold, there caine,
following them,the one who called himself the Great Spirit. And he said, "You bad
rascals, stop; you shall not live; whither will you go in such a small country as
this?" Saying this he came toward them, when they were much frightened. And
again he said, "You are bad rascals, stop; you shall not live." And indeed it
seemed as if they should not live.
Then the horse said. "Take the egg you have and throw it rearward." And he
did so, whereupon the whole breadth of the country became a sea, so that he who
followed them, came to a standstill, and said, "Alas, my horse, have mercy on me
and take me to the other side; if you do I will value you very much." And the horse
replied, "Ah, I am not willing to do that." But he continued to urge him; where-
upon he threw himself above the water, and so that, when he came to the middle, he
went down and both were drowned. By this means the boy passed safely on.
So it was they came to the dwellings of a people and remained there. But from
behind they came to attack, and" fought with them; but the boy turned his head
around, and his head was covered with gold, the horse also that he sat upon was
golden, and those who came against them, he caused to be thrown off, and only a few
remained when he left them. Again, when they returned to the attack he destroyed
them all. And so the boy Avas much thought of by the people.
Now, my friends, why did the boy do these things'? He wanted to live some-
where, and he desired to take refuge in the bosom1 of the Great Spirit, perhaps, and
so he sought him. When he had found him, then the Bad Spirit sought to make him
(the Great Spirit) eat them up. So he fled again he desired to live, perhaps, and
fled. But they followed him, so that he again fought with them and killed them all,
it seems. It appears that he did not do this of his own purpose. It seems as if no
one was chargeable with it, and no one was to be blamed.for it. But they wanted
the head (hill) of gold, perhaps, and so they did it. I think that this is like Sitting-
Bull.
'Ikpi generally means belly, abdomen: Sometimes it may mean the thorax also; but that is more
properly called "makn," So says the author in his Dakota Dictionary, p 195. j. o. D.
ODOWAN SIGSICE. 1
SONGS BAD.
WRITTEN IN DAKOTA BY DAVID GREY CLOUD.
Hiturjkarjkarjpi warj hecen oyakapi. Urjktomi war) kakeii ya warjka; 2

Myths a thus is-told. TlT)ktomi one so going was;
mde war) kahda ya warjka, urjkarj mde kirj carjnan magaksica, ka maga,
lake one by-the- going was, and lake the out-in ducks, and geese,
side-of
ka magatarjka koya ota hiyeya. Urjktomi warjwicayaka ca icicawirj
and swans also many were. TJnktomi thern-saw and backward
pustagstag isirjyarj kihde; ca pezi yusda, ka owasirj yuskiskite ca kirj, ka
crawling out-of-sight went-home; and grass plucked, and all bound-up and carried anil
on his back
ake rade kirj kahda .ya.
Fgain lake the by-the- went,
side-of
Urjkarj magaksica ka maga ka magatarjka kirj hena heyapi: Urjktomi,
And ducks and geese and swans the they this said: TJjgktomi,
hena taku e yakirj hwo, eyapi. Urjkarj Urjktomi heya: Hena is odowarj
these what that you-carry ? they said. And TJnktomi ibis-said: These they Songs
sigsicedarjka e he Avakirj do, eya. Uijkarj magaksica heyapi: Eca Urjktomi,
bad-little ones that I-carry on , said. And ducks this said: Now Uijktomi,
my back
urjkidowar) miye, eyapi. Tka Urjktomi heya: Hoho! tka eca odowar) kirj
us-for-sing, they said. But TJnktomi this-said: Indeed! but now songs the
sigside se eya. Tuka magaksica kirj nina kitarjpi hirjca. Urjkarj, Iho po,
bad-ones like, he said. But ducks the much iusisted-on very. And, Come-on (ye)
eca pezi wokeya warjzi kaga po, eya. Urjkarj warjzi tarjka kagapi ka
now grass booth one make ye, said. . And one large they-made and
ytistarjpi.
they finished.
Urjkarj Urjktomi heya: Warjna, magaksica, ka maga, ka magatarjka
And TJnktomi this-said: Now, ducks, and geese, and swans
owasirj pezi wokeya kirj timahen iyaya po, cicidowarjpi kta ce, eya.
all grass lodge the within go ye , I-for-you (pi.) sing will , said.
Urjkarj magaksica ka maga, ka magatarjka owasirj timahen iyayapi, ka
And ducks, and geese, and swans all within they went, and
1 For the corresponding Omaha and Ponka myth, see Contr. N. A. Eth., vi, pt. 2, pp. 66-69. J. o: D.
2 Ya wanka, he was going; literally, going he-reclined. Warjka, originally a classifier of attitude
(the reclining object), is used here as hanka (harika) is in Winnebago. J. o. D.
lio
DAKOTA MYTHS. 111
pezi wokeya kirj ozudarj iyotarjkapi. Urjkarj Urjktomi pezi wokeya tiyopa
grass lodge the full they sat-down. And Ugktomi grass lodge door
kirj ohna iyotarjka, ka heya: Cicidowarjpi kirjharj, icurjharj tuwedarj torjwe
the in he sat-down, and tbis-said: I-for-yoii (pi.) sing if, whilst no-one look
kte sni, odowarj kirj he hecen kapi ce, eya: ka warjna heya ahiyaya:
shall not, song the that thus means , said: . and now this-said sang:
"Istohmus waci po; Tuwe yatorjwe cin, Ista nisapi kta; Ista nisapi kta."
"Eye-shut dance ye; Who you look the, Eyes you-red shall; Eyes you-red shall."
Heya ahiyaye cirj he icurjharj, magaksica, â maga, ka magatarjka owasiij
This- he-sung the that -whilst ducks, and geese, and swans all
saying
istohmus wacipi, keyapi.
eyes-shut they danced, they-say.
Urjkarj Urjktomi nazirj hiyaye <?a heya ahiyaya: " Miye keskes
And Unktomi to-stand went and this-sayiug sang: "I even-even
owakipa; Miye keskes owakipa," heya opeya waci kirj he icurjharj owasirj
I follow-in-my- I even-even I follow-in- this- with danced the that whilst all
own; my.-own," saying
hotorj wacipi kirj, hehan Urjktomi wiciyotahedarj waci urj; â magaksica,
gabbling danced the, then Unktomi them-among dancing was; and ducks,
ka maga, ka magatarjka tona cemcepa owarjyag wastepi kirj hena tahu
and geese, and swans as-many fat ones to-look-at they good the those necks
yuksa awicaya. Urjkarj magatarjka warj tahu yukse kta tka okihi sni, ka
twisted-off took-them. And swan one neck twist-off would but able not, and
yuhotorjtorj. Urjkarj magaksica warj, Skiska ediyapi, kirj heca warj istogirj-
made-squall-often. And duck one, Ski-ska by name, the such one eye-half
kiya torjwe kta, urjkarj Urjktomi hee magatarjka warj tahu yukse kta, tka
open ' look would, and Unktomi himself swan a neck Dreak-off would, but
okihi sni he warjyaka: urjkaij Skiska kirj heya: Tori warj po, torjwarj po,
able not that . saw: and Ski-ska the this-said: Look ye! look ye!
warjna Urjktomi urjkasotapi kta ce, torjwarj po, eya.
now Unktomi us-use-up will , look ye! said.
Urjkarj hecehnana owasirj torjwarjpi, ka tarjkan akiyahde kta; urjkarj
And without delay all they looked, and out-doors go-home woiild; and
Urjktomi tiyopa kirj ohna ehpei<?iye <?a tiyopa kirj anice wacirj; ka hecorj,
Unktomi door the in threw-itself and door the forbid intended; and this-did,
tka hupahu ka siha koya orj apapi, ka ecen katapi, ka siha kirj orj tezi kirj
but wings and feet also with they-smote, and thus knocked-dead, and feet the with stomach the
en amanipi, ka tezi owasirj kinaksaksapi, ka en ta warjka; kitarjh ni,
on they-walked, and stomach all they-cut-up-with- and there dead he lay; by-a-little lived,
their-feet,
uijkarj inazirj ka ohomni etorjwarj, tuka warjna tokiya akiyahda. Uijkarj
and he-arose and around looked, but now somewhere gone-home. And
Skiska warj tokaheya torjwe cirj heorj ista sa keyapi.
- Ski-ska. one first looked the therefore eyes red, they-say.
'Hehan Unktomi magaksica, ka maga, ka magatarjka tona tahu
Then Urjktomi ducks, and geese, and swans, luany-as necks
wicayukse cikorj hena wicapahi ^;a kiij ka iyoopta ya warjka; ka wakpa
them-twiated-off had been those them-gathered and carried and thence going was; and river
warj iyohpaya ka kahda ya, wakpa oha warj teharj kirj iyokopeya yeya;
a came-to, and by-the-side went, river reach a long very in-sight stretched;
mjkarj hen e wohan. Magaksica, maga ka magatarjka, tona tahu wicayukse
and there he-boiled. Ducks, geese and swans, many-as necks them-twisted-off
cirj hena oharj ehde: ka hehan istirjma iwarjka; wakpa kirj ohnayaij paptus
the those to-boil placed: and then to-sleep lay-down; river the upon squatting
112 DAKOTA GRAMMAR, TEXTS. AND ETHNOGRAPHY.
iwarjka, ka heya: Miorjze echj tuwe u kinharj mayuliica wo, eya ka

he-lay, and this-said: Myoijze, now who comes if wake thou me up, said, and
istigma warjka.
asleep lay.
Unkarj Doksinca hee wakpohna watom u wanka, unkai) inyurj,
And Mink it-was river-on paddling coming was, and behold,
Unktomi hee woharj hde, ka en iyapeya paptus istinma wanka wanyaka.
Unktomi it-was boiling bad-placed, and in close-by squatted asleep lying he-saw.
Hecen etkiya ya, unkarj Urjktomi hee onsyuhmuze kta, tka ikiyowin 1
So thither went, and Unktomi it-was close up bis onze would, but he-mouth-
motiou
iyekiya, unkarj kicurjni, tka ican u, dus ye ca en i, ka Unktomi
made suddenly, and he-stopped, but just com- swiftly went and there ar- and Unktomi
then iug, rived,
istinma waqka, tka wohe cikorj he icu ka owasirj temye ca huhu kin owasirj
sleeping lay, but boiled had that took and all devoured and bones the all
icicawirj cega kirj en okada, ka tokiya iyaya. Wanna isinyan iyaya,
back-again kettle the in. he-put, and somewhere went. Now out-of-sight bad-gone,
unkarj hehan Unktomi orjze waawanyag kiye cikor) he oyaka, ka kitata
and then Unktomi onze to-watch caused had that 'told, and shook
onsyuhmuza. Unkarj Urjktomi heya: lya, miorjze is kakecadarj ye,
the onze closed. And Uijktomi this-said: Well, my-onze be (acted) indeed (?)
in that manner
eyahinhdaiyotarjghiyaya, ka ohomni etonwan, tka tuwedarj wanyake sni
saying suddenly s'itting up went, and around looked, but . no-one saw not
mjkar) heya: Okinni ecas wanna wowahe cirj micispan, or) mayuhice,
and this-said: Perhaps indeed now my-boiling the for-me-cooked. on ac- me-waked,
count of
eye ca kun elide, ka canwiyuze orj patata, tuka huhu ecee ozudan. Unkarj
said and down set, and holding-wood with stirred, but bones alone full. And
akes heya: Ehaes owasirj oiiahba do, eye ca tukiha 013 kaze, tka huhu
again this-said: Indeed all fallen-oif , said and spoon with dipped-out, but bone
ecedar) ohna un. Unkarj heya: Mionze, tokeca tuwe u kin hag omakiyaka
only in were. And this-said: My-onze, why who comes if rne-tell-'thou
wo, epe se<5e cikon; ihomica kaki^ciye kta, eye ca car) ota pahi ka
I-said I-thought in the past surely I you-puuish will, said and wood much gathered and
aon, ka wanna peta nina ide, unkai) iwankam onze hdugarj iiiazin, ka
put-on, and now fire much burn, and over-it onze opened his own stood, and
onze kirj gagahai), tka hecen nazin, ka wanna te-hnaskinyan, unkai) hehaii
onze the squirmed, but so he-stood, and now death-struggle, and then
yuktanyarj inyarjke, ca ecen kasamyedarj ihpaye ca en ta wanka, keyapi.
to-turn-over he-ran, and so a-blackened-mass it-fell-down and there dead lay, the'y-say.
Hecen hitunkaijkanpi kirj de Odowarj Sigsicedanka eciyapi.
So myth the this Songs Bad-little-ones is-called.
Homaksidai) macistinna kig heeharj de nina nawahor) s'a, tuka
Me-boy me-little the then this much I-heard habitually, but
wanna ehantanharj waniyetu wikcemna noni aktorj iiawahorj sni.
now from years ten two more-thau I-hear not.
'Riggs gives in his .Dakota Dictionary iyokiwirj, to gesture to one with the mouth. Ifikiyowiq
be an alternative form, it is a case of metathesis. J. o. D.
DAKOTA MYTHS. 113
NOTES.
These Dakota myths, with interlinear translations, are all written out by
Dakota ineu, and hence are pure specimens of the language. This one of the
Bad Songs is by Eev. David Grey Cloud, one of our native pastors, and, as he is a
Santee, the peculiarities are of that dialect, in which our books are generally written.
The rhythmic quality of the language comes out very fairly in Uijktomi's songs:
Istohinus wa6i po;
Tuwe yatonwe 6ii),
Ista nisapi kta;
Ista nisapi kta.
And in this, reduplication and repetition are finely illustrated:
Miye keskes, owakipa:
Miye keskes, owakipa.
TRANSLATION.
There is a myth which is told in this way: Unktomi was going along; his way
lay along by the side of a lake. Out on the lake "were a great many ducks, geese,
and swans swimming. When Uijktomi saw them he went backward out of sight,
and plucking some grass bound it up in a bundle, which he placed on his back and
so went again along by the side of the lake.
Then the ducks and the geese and the swans said, " dnktomi, what is that you
are carrying I" And Uijktomi said, "These are bad songs which I am carrying."
Then the ducks said, "Now, Uijktomi, sing for us." But Unktomi replied, "But
indeed the songs are very bad." Nevertheless the ducks insisted upon it. Then
Unktomi said, "Make a large grass lodge." So they went to work and made a large
inclosure.
Then Uijktoini said, "Now, let all of you ducks, geese, and swans gather inside
the lodge, and I will sing for you." Whereupon the ducks, the geese, and the swans
gathered inside and filled the grass lodge. Then Uijktomi took his place at the door
of the grass lodge and said, " If I sing for you, no one must look, for thafc is the mean-
ing of the song." So saying, he commenced to sing:
"Dance with your eyes shut;
If you open your eyes
Your eyes shall be red!
Your eyes shall be red!"
While he said and sung this the ducks, geese, and swans danced with their
eyes shut. Then Uijktomi rose up and said as he sang:
" I even, even I,
Follow in my own;
I even, even I,
Follow in my own."
So they all gabbled as they danced, and Uijktorai, dancing among them, com-
menced twisting off the necks of the fattest and the best looking of the ducks, geese,
7105 VOL. IX 8
1J4 DAKOTA GRAMMAR. TEXTS, AND ETHNOGRAPHY.
and swans. But when he tried to twist, off' the neck of a large swan, and could not,
he made him squall. Then a small duck, which is called Skiska, partly opening its
eyes, saw Urjktoini attempt to break off the neck of the swan, and immediately made
an outcry:
"Look ye, look ye,
TJrjktomi will destroy us all,
Look ye, look ye."
Whereupon they all immediately opened their eyes and started to go out; but
Unktomi threw himself in the doorway and attempted to stop them. But with feet
and wings they smote him and knocked him over, walking over his stomach and cut-
ting it all up, leaving him lying there for dead. But coming to life he got up and
looked around. All were gone. But they say that the Wood duck, which first looked,
had his eyes made red.
Then Unktomi gathered up the ducks and geese and swans whose necks he had
twisted off, and carried them on his back. He came to a river, and traveled along by
the side of it till he caine to a long straight place or "reach," where he stopped to boil
his kettle. When he had put all the ducks, geese, a.nd swans, whose necks he had
twisted off, into the kettle and set it on the fire to boil, then he lay down to sleep.
And as he lay there curled up ou the bank of the river, he said, Now, my orjze, if any
one comes you wake me up. So he slept. Meanwhile a mink came paddling on the
river, and coming to Uijktomi's boiling place saw him lying close by fast asleep.
Thither he went, and although the orjze of Unktomi should have given the alarm by
closing up, it made a mouth at the mink, at which he stopped only for a moment (till
he felt all was safe). Then he pressed on swiftly, and, while Unktomi slept, took out
all his boiling and ate it up, putting back the bones into the kettle. Now, when the
mink was gone out of sight, the orjze of Urjktoini which he had set to watch told of
it. Unktomi commended the faithfulness of his guard, and sitting up looked around,
but saw no one. "Perhaps my boiling is cooked for me. and that is the reason he has
waked me," he said, and set down his kettle, and taking a stick he found it full of
bones only. Then he said, "Indeed the meat has all fallen off," and so he took a
spoon and dipped it out, but there was nothing but bones. Then said he, " Why, my
orjze, I thought that I told you to inform me if any one came. I will surely punish
you." So saying he gathered much wood and put on the fire, and when the fire burned
fiercely he turned his orjze to it, and there stood holding it open, although it squirmed
even in the death struggle, and then turned it over, so that finally, they say, it fell
down a blackened mass and lay there dead.
This is the myth of Unktomi and the Bad Songs. 1
1 This is a very free rendering of .the original. See p. 112, 1. 20: "So this myth is called, 'The
Bad Little Songs/ " Lines 21, 22 should have been translated: " When I was a little boy I used to hear
this (myth) very often; but it has been more than twenty years since I have heard it," J, 0, r>.
TASI^TA-YUKIKIPI.
WRITTKN IN DAKOTA BY M. REXVILLK.
Irjyurj kakeh: Koska ece topapi, ka wanzi Hakekena eciyapi; liena

Behold thus: Young-men alone were four, and one Hakaykayna was'-called; these
tipi keyapi. Heceii tohan wotihni yapi kta eca warjzi hakakta kirj he ti
dwelt they say. So when to-hunt they-go would when one youngest the that house
awarjhdagkiyapi ka heciyapi ecee: Mi sun, tokiya ye sni, owarjzi yanka wo,
to-watch-they-caused-him and this-said-to always: My-brother nowhere go not, in-oue-place he thou
eyapi, ka heceii wotihni iyayapi ece. Hecen tanyan ti awarjhdaka ecee.
they said, and so hunting they-went always. Thus well house his-own-watched always.
Hecen ti harjska war) nina harjska otipi, tuka wakirj kirj ti-wihduksaij
Thus house long a much long in they dwelt, but packs the house around
iciyahdaskin hiyeya keyapi. Ka nakurj taijkata kirj is wocanahde kirj
piled-on-each were they say. And also without the it scaffolds the
hiyeya keyapi; taku woteca ocaze kirj arjpetu eca ahdi yuke irakaes nina
were they say; what animals kinds the day when., brought- were indeed, very
home
waseca,pi keyapi.
rich-they-were they say.
Urjkarj ake wotihni iyayapi ka Hakekena ti awarjhdaka tuka icorani
Then again hunting they-wcnt a"nd Hakaykayna house his-own-watched but weary
keharj warj sag bakse i; tuka siha taku icapa, ka nina yazarj keharj hdicu,
when arrow green to cut went; but foot something stuck in, and very sore when started-
home,
ka hdi keharj hdasdoka: uijkaij iijyuij hoksiyopa waij wirjyarj e kasdog
and come home when pnlled-out-his: and behold baby a girl that pulling-out
icu keyapi. Urjkarj Hakekena nina icarjte sica yarjka. Sina warj iyapemni
he took they say. And Hakaykayna very heart bad was. Blanket a "he-wrapped
around
ka heyata ehnaka. Hecen inina yaijka. Tokiij icage ces, eciij; hecen
and behind placed. Thus quiet was. Oh that grow may, he-thought; so
cante sica yarjka, eceri cirjcu kirj owasiij wotihni hdipi. Hecen hdipi eca
heart bad was, until his brothers the all hunting came home. So they-coine- when
home
nina wiyuskirj ece, tuka ecece sni, heoij ciijcu kirj taku ican sica iyukcarjpi,
very he rejoiced always, but like-that not, therefore brothers- the something heart bad ' they-judged,
his
kaheciyapi: Misurj, tokeca taku icarjte nisica; tuwe taku ecanicorj hecirjharj
and this said to: My-brother. why what heart you-bad; who what has-done-to-you if
urjkokiyaka po, eyapi. Qijkarj, Hiya, tuwena taku ecarnicoij sni, tuka
us-tell, they-said. And, Jfo, no one something has-done-me not. but
taku warjradaka, urjkarj iyomakisice ca inina maijke. Urjkaij, He taku he,
something I-have-seen, and ' I-am-sad and silent I-am. And, That what ?
eyapi.
they said.
115
Urjkarj, Cirjye, owasirj idadapi keharj icomamni ecen wag sag yukse
And, Brothers, all you were gone when I-was-weary so-that arrows green cut
wai, tuka siha camape, ka nina rnayazarj keharj wahdicu; ka walidi keharj
I went, but foot me-pierced, and very -me-sore wheii I-started-home; and I-came-bome when
wahdasdoka, mjkarj hoksiyopa war) wakasdoka, urjkarj wirjyarj nace;
I-pulled-oif-my-owD, and . child a I-pulled-ont, and girl may-be;
urjkarj, Tokirj icage ces, epca; urjkarj heorj iyomakisica ce, eya. Urjkarj
and, Oh that grow may, I thought; and therefore I-sad-am , he said. And
cirjcu kirj, Misurj, tukte e he, eyapi keharj icu ka wicakipazo.
brothers-his the, My brother, which is it ? they said when, he-took and showed-it-to-them.
Urjkarj iciyaza kicicu yekiyapi ka, E, tokirj icage <5es, eyapi. Urjkarj
Then one-to-other gave each they caused and. Well, oh that it grow may, they said. And
ake Hakekeria heya heyapi: Hopo, cirjye, ti ahmihbe urjyarjpi kta ce,
again Hakaykayna this said, they say: Come ye. brothers, house whirl around we cause will ,
eya, keyapi. Hecen icupi ka ticeska kirj ohna kalioya iyeyapi. Urjkarj
he said, they say. Then they took and house-top the through whirling they sent it. And
ohmihmarj hiyaye ca ihpaya. Urjkarj hoksiyopa war) sdoharjharj ceya tin
whirling it went and fell down. And baby a creeping crying house-
in
hiyu keyapi. Tuka ake idupi ka ec"en iyeyapi; urjkarj hehan wicirjyarjna
it came, they say. But again they took and so threw it; and then girl
warj mani tin hiyu. Tuka ake icupi ka ecen iyeyapi. Urjkarj wicirjyarjna
a walking house in came. But again they took and so threw her. Then girt
carj ade yuha tin hiyu ka aorjpa. Tuka ake icupi ka eceri iyeyapi
wood-to-burn having house in she came and laid-on. Bnt again they took and so threw
itopa iyeyapi; urjkarj hehan wikoska warj carj kirj hdi, ka hirjska hduske
the fourth time they and then young woman a wood carrying came, and strap unbound
threw; home her own
ca tin hiyu ka hiyotaijka.
and house in came and sat down.
Urjkarj, Iho, taku urjyarjpi kta hwo, eyapi. Urjkarj warjzi heya:
Then, Come, what we-have-her shall 1 they said. And one this-said:
Misurjka iye he iyeya e liduze kta ce, eya. Tuka Hakekena hey a: Hiya,
My-brother he this found he take-her shall , he said. But Hakaykayna this said: No
hecetu kte sni ce, eya. Urjkarj e6a taku urjyarjpi kta hwo, eyapii, ^:a
that-so shall not , he said. And then what we-'have-for shall ? they said, and
wowahecorj warjziksi kapi; tuka Hakekena wicada sni. Eca misurj, taku
relationships several meant; but Hakaykayna willing not. Then my brother, what
urjyanpi kta yacirj he, eyapi. Urjkarj, De unkiyohakam icaga, heorj
we have her will you want ? they said. Then, This us-after grew, therefore
tarjksiurjyarjpi kta ce, eya. Urjkarj, He hedetu ce, eyapi, ka catku kirj en
younger sister we have will , he'said. And, That is fitting , they said, and back part the in
ohehdepi kicagapi ka ohna ehnakapi. Heden wipata wayupika, iiakaes
bed for-her-made and, on placed her. And-so embroidering skillful, indeed
warjzu ka harjpa ka isarj ozuha wicirj ko ipata wicakicage nakaes
quivers and moccasins and knife sheaths, straps also embroidered them for she made indeed
nina iyuskirjpi, ka wotihni yapi kta ca hehan, E, misurj, tarjksi tarjyarj
much rejoiced and hunting they go would when then, See, my brother, sister well
awaijyaka wo, eyapi ka iyayapi ecee, keyapi.
look thou after her, they said and they went always, they say.
Urjkarj ake heyapi ka iyayapi: tuka icomni keharj, Tarjksi, ito awarj-
Then again this tiiey said and iheywent: but he-tired when, Sister, to keep
yaka wo, warj saka warjzi bakse mde kta <5e, eya; ka hecen iyaya; ka
thou watch, arrow green one to cut I go will , he'said; and SQ he-went; and
DAKOTA MYTHS. ill
ecana hdi tuka tarjksitku en yarjke sni. Hdi tuka inahnina toki iyaya
soon came back but sister-his in was ' not. He-came- but hurriedly somewhere gone
home
hecirj: ka hdi ape yaijka. Tuka teharj hdi sni keharj ode i ka kiparj urj,
bethought: and to come wait- was. But longtime come not when to went and calling was,
home ing home hunt
taku iyeye sni; hecen hdi ka akipe yanka. Tuka hdi sni ecen cincu kirj
but found not; so came and waiting for was. But come not even brothers his the
home home
hdipi, ka, Misun, tarjksi toki iyaya he, eyapi keharj eceii owicakiyaka.
came home and, My brother, sister whither gone ? they said when even so them he told.
Urjkarj, Hehehe tarjksi toki iyaye kta hwo, eyapi, ka ape yukanpi; tuka
Then, Alas, alas! sister whither go will ? they said, and waiting were; but
eden okpaza e hecen Hakekena .ceya; hecen cincu korj owasirj om ceya.
so dark was so-that Hakaykayna cried; so brothers his the all with he-cried.
Tuka tokapa kir) heya: Misun, ayastarj po, toke^ta arjpa kta ce, eya: maka
But eldest the this said: My brothers, stop ye crying presently light will be , he said: earth
wita cistiyena ce, he taku kae urjyuceyapi hechjharj warj urj yakapi kta ce,
island small , that what ever us make cry if we-see .will ,
eya, keyapi.
he said, they say.
Hecen warjna anpa keharj tate ouye topa kir) hena otoiyohi ecen ipi,
Thus now morning when winds source four the those each thus went-to,
ka nakurj maka kirj owarjcaya urjpi tuka; hecen iyekiyapi sni nakaes nina
and also earth the all-over were but; so-that finding their own not indeed very
cante sicapi ka baicismismi ceya yakorjpi; eceu okide ayustarjpi. Unkarj
heart bad, and cutting themselves crying were; until to hunt they ceased. Then
their own
kaketu: Hakekena arjpetu eca manin 6eya okawirjga urj ece, ake manin
thus it was: Hakaykayna day when abroad crying going around was always, again abroad
ceya urj ecen. istirjma; urjkarj irjyurj ogurjga urjkarj toki tuwe ceya iiahorj,
crying was until he slept; and behold he waked and somewhere someone crying he heard,
tuka tarjyarj nahorj sni keharj paha warj teharjwarjkarjtuya kiij akan inazirj,
but well heard not when hill a very-high the upon he stood,
urjkarj inyurj winohinca waij toki ceya wiwakorjza niyaij iiahorj: Tirndo,
and behold woman a somewhere crying wailing out breathed he heard: Brothers,
Tasirjtayukikipi ewicakiyapi korj, timdo, wasasmayapi koij, maka torn
Tasintayookeekeepee them called that were, brothers, you-thought-much-of-me the, seasons four
iyotarj iyewakiye, eyaniyan, nahorj. Urjkarj, E toke tarjksi hee se, eye, ca
hard I find it, sîe cried out, he heard. And, Well indeed sister this-is it he said, and
seems,
hecen ceya ku? ka ecen hdi nakaes ake cirjdu korj om deyaya. Urjkaij,
so crying return, and - so became indeed ' again brothers his the -with cried often. And,
back
Gin ye, ayastarjpi ka woharj po, waharjpi unyatkanpi kta ce, eya. Heden
Brothers stop ye and cook ye broth we drink will , he said. So
woharjpi ka wotapi, urjkarj hehan Hakekena, heya: Cirjye, tuwe Tasinta
they cooked and ate, and then Hakaykayna this said: Brothers, who Tasinta
yukikipi ewicakiyapi he eye. Unkaij tokapa kirj he heya: Oyate hiyeye
yookeekeepee them-called ? he said. Then eldest the that this said: People all
cirj urjkisriana wica ece uijkicagapi e heurjkiciyapi do, eya. Urjkarj,
the we alone men only we-grew therefore this-to-us-they-say , he said. And,
Tokeca heha he, eyapi. Urjkarj, Winoliirjca warj deya wiwakorjze ca
Why this you say ? they said. 'And, Woman a crying wailed and
heya niyarj iiawahorj ce, eya. Uqkarj, Hehehe tarjksi hee sece do, eyapi,
saying aloud I heard , he said. Then, Alas, alas! sister that-is it seems , they said,
that
118 DAKOTA GRAMMAR, TfiXTS, AND ETHtfOGRAPH Y.
ka peta enen inazinpi. Tuka Hakekena, Cinye, ayastarj po, tokesta tarjksi
and fire in in they stood. But Hakaykayua, Brothers, cease ye crying presently sister
hee e naharjhhj ni hecirjhaij warjna warjurjhdakapi kta naceca ce, eya.
that-is until-now lives if now we-see-ours will perhaps , he said.
Hecen warjna arjpa kehaij yapi ka etanhan iialion kon en om inazin. Ho,
So now . morning when they went and whence he-heard the in with he stood. Yes,
detarjharj nawalion ce, eya. Urjkarj ake eya niyarj: Timdo, Tasiijta
from here I-heard it , he said. And " again said it aioud: Brothers, Tasiuta
yukikipi ewicakiyapi korj, Timdo wasasmayayapi korj, maka torn iyotan-
yookeekeepee who were called, .Brothers yon-who-cared-for-me seasons four very hard
iyewakiye, eya niyarj nahonpi. Urjkarj, E, tarjksi liee sece do, eyapi ka
I find it, she cried out they heard. Then. Well sister that is it seems , they said and
ceyapi. Tuka, Ayastarj po, tokesta arjpetu harjkeya tarjksi warjurjhdakapi
1 they .cried. .But, Stop ye crying, presently day half sister we-see-ours
kta ce, Hakekena eye ca, Miye tokaheya warjwahdake kta ce, eye ca,
shall , Hakaykayna said, and. I first I see her my own will , he said, and
wiyuskirjskiijna icicag'e ca en i, ka tarjksitku korj huha topa kirj owasirj
chickadeedee made himself and in went, and sister his the limbs four the all
okatarj wanka en i; urjkaij ite kirj liarjahohoya, warjka e warjhdaka e
fastened lay to [or lie and face the broken out [she lay] thus he saw her, then
there] came; . was his own
hecen en iyaharj tuka timdoku warjzi hee kecii) siii nakaes lieye:
so (there) he alighted but her brothers one that was she not indeed this said:
in thought that
Wiyuskirjskirjna, timdo warjwicawahdaka urjkarjs cekpa [lit: navel] icipate
'Chickadeedee, my brothers I could see them, my own if breast. 1-you-
einbroider
kta tuka, eya. Urjkar) wiyuskirjskir) koi^, Tanksi, de miye do, eya.
would but, she said. And chickadeedee the. Sister, this is I , he said.
Urjkarj, Timdo, uijkiyahcle kta, eya. Tuka, Tokesta tanks!; wanna
And, Brother, we-go-home will she said. But, Presently sister; now
iyeunniyarjpi ce, eya, keyapi. Tarjksi, tarjyarj wohdaka wo, eya. Unkan,
Nve-you-have-found he said, they say. Sister, well tell-your-story, he-said. Then,
Timdo de ptarjpi e amahdipi ce, eya keyapi. Maka kin malien tai^hai)
Brother the otters they brought-me-home. she said, they say. Earth the within from
ka ayapi ka ecen marjka cii) etoopta yalldogyapi ka ohna ynmahen-imacupi
dig-they came and even I was the towards they gnawed a hole, and through dragged-me inside
ging " .
ka maka kiij ecen paohduta iyeyapi nakaes, heorj iyemayayapi sni ce eye
and earth the like hole stopped they made indeed, therefore me-you-find not she said
ca cirjcu en wicahdi, keyapi. Tarjksi hee ce, eye ca om en ya. Uijkar)
and brothers his to them he came they say. Sister that is, he said and with to went. And
home,
tihanska kakiyotaijna iyeya hai) e en itankan tanksitkupi koi) huha topa
house long in that direction extending stood that there outside sister-theirs the limbs four
kin. owasirj okatan orjpapi e en ipi. Urjkan. hey a: Timdo, waijna maka
the all fastened placed that there came. Then she this said: Brothers, now seasons
torn den iyotan iyekiya marjka, tuka ni warjmayahdakapi kirj he taku
four here experiencing difficulty I-am, hut alive you (pi.) see me, your own the that some-
thing
warjzi orj hecece cirj he ociciyakapi kta ce, eya keyapi. Ptarj kirj de ocaze
one for that-so the that I-yon-tell will , she-said they say. Otters the this kinds
zaptarjpi ce; warjzi sa, waijzi to, warjzi zi, ka warjzi ska ka warjzi sapa he
are five one red, one blue, one yellow, and one white and one black this
oij timdo deharj ni marjka ce. Tohan hogarj oharjpi huhu kiij kadapi ca
by brothers now alive I-ani. AVheii fish they boiled bones the threw out when
DAKOTA MYTHS. 119
wahanpi kate cirj huhu ko akada akastarj-iyemayarjpi ece; hecen kate cirj
broth hot the bones also emptied on they-poured out on me always; so-that hot the
orj masparj, ka huhu kirj is omakasdate cirj orj ite kirj malidi kirj demaceca
by I-was-burnt, and bones the that me stuck in the by face the me-sore, the this me such:
ce: tuka toharj ptarj sapa kirj u ka hogarj hu kirj kada kta ca conica ka
but when otter black the came and fish bones the throw out would then meat and
harjpi ko orjge iyohnagmakiya ece korj orj ni warjmayadakapi; heorj ptarj
broth also some put in my mouth always that for alive you see me, your own therefore otter
warj sape cirj he iii wacirj ce, eya, keyapi. Tohan litayetu ca hehaii warjna
a black -the that alive I want , she said, they say. "When night when then now
wihni aku ece eca sa kirj he ku ca wakarjhdi sa e tiyobogaga ece, ka to
hunting come always then red the that comes then lightning red it is bouse shines always, and blue
,home ' through
kiij he ku eca wakarjhdi kirj to e tiyobogaga ece; ka zi kirj ku ca
the .that comes when lightning the blue that house glints through always and yellow the comes when
wakarjhdi zi e tiyobogaga ece, ka ska kirj ku ca wakanhdi ska e tiyo-
lightning yellow that house shines in always, and white the comes when lightning white that house
bogaga ece, eya.
illumes always, she-said.
Urjkaij warjna timdoku kirj carjlipi icicagapi tiharjska kirj tiyopa
And now brothers hers the war clubs made for themselves house long the door
aiiokatarjharj inazirjpi: urjkarj warjna wakarjhdi sa kirj e tiyobogaga, nrjkarj
both sides stood: and now lightning red the that house illumed, aud
ptarj sa korj hee pa tin uye ca, Wati takumna, eya, tuka kata ehpeyapi ka
otter red the that is head house pushed and. My house smells, he said, but they beat him to death and
in
tiyoyusdoharj icupi. Tuka ake wakanhdi to e tiyobogaga, ka to kirj, Wati
house into they dragged him. But again lightning blue that house lighted, and blue the, My house
takumna, eya hirjhda pa tin uya, tuka kata ehpeyapi ka tiyoyusdoharj
smells. saying suddenly head house in thrust, but they beat him to death and dragged him in-
idupi. Tuka ake wakarjhdi zi e tiyobogaga, urjkarj ptarj zi e, Wati takumna,
to the But again lightning yellow that house illumed, and otter yellow that, My smells
house. house
eya pa tin uya, tuka kata ehpeyapi ka tiyoyusdoharj icupi. Ake wakarjhdi
say ing head house in thrust, but they beat him to death and dragged him into the house. Again lightning
wan ska e tiyobogaga, urjkarj ptarj warj ska pa tin uya, tuka kata elipeyapi
one white that house shined in, then otter one white head house thrust, but they beat him to death
is in
ka tiyoyusdoharj icupi. Heharj ptarj sape cirj hee ku, urjkarj, Timdo he
and house in dragging took him. Then otter black the that is came, and, Brothers that
ecorj eya e hecen niyake yuzapi. Hehaii tarjksitkupi korj okatarj he cikorj
did it she said that so that alive they took it. Then sister theirs the fastened that was
ikarj kirj owasiij bapsakapi ka ite kirj hdi korj owasirj kiyuzaza ka hdokupi.
thongs the all they cut and face the sores the all fo'r washed and broughthome.
Ka ptarj kirj nakmj. Hecen hdipi hehan iyotarj tarjksitkupi kirj taijyaij
And otter the also. So came home then most sister theirs the well
awarjhdakapi; ka nakurj ptarj kirj niyake tarjyarj yuhapi. Tuka ohirjni
watched over theirs; and also otter the alive well they kept. But always
iyokisica ka icidowarj ca heya ece keyapi: Heparj cirjye, Heparj cirjye,
sad and- sang-himself when this said always, they say: Hayparj brothers, Haypai) brothers.
oiyakapte tokeca urjkorjpi kte epe cirj anamayagoptarjpi sni ka miye hirj
ladle another we use should I said the me you listened to not and me hair
sica omakaptapi ye, Heparj cirjye, Heparj cirjye, eya icidowarj ecee.
bad me they have spared, Haypai) brothers, Haypai) brothers, saying he sung to himself always.
Urjkarj heciyapi, keyapi: Taijyaij ecaurjyeconpi e orj tarjyarj urjiiiyuhapi
And this they said to, they say: We'll . to us you did therefore well we-you-have
urjcirjpi, tuka ohirjni iyoriicisice kta e hecen niye taku iyonidipi kirjharj ecen
we wish, but always you sad will be that so you what please you if so
ecanorj kta ce, eciyapi; is tokeciij yaurj kta yacirj kirjharj ecen yaurj
you do shall , they said to whether as you you be will you want if so you-be
him; please
kta ce, eciyapi. Uqkaij, Ho, tokecirj waui) wacii) ce, eya keyapi. Urjkarj,
shall [usu- they said to And, Yes, anywhere I be I want , he said, they say. Then,
ally?] 'him.
Ho, hurjktiya wo, Wiyohpeyata Wakaijheza Ptaij eniciyapi kta ce, eciyapi
Yes, go thou forth, westward child otter you called shall [usn- they said
ally?] to'him
ka hiyuyapi. Unkarj heoij dehaij ptarj sapa eceedai) yuke cirj keoi} hecetu
and sent him forth. And therefore now otter black alone are the therefore so it is
keyapi.
tkey say.
NOTES.
1. The name of the myth: Tasinta means Deer's tail, and from that is applied to
the tail of any ruminating animal. Tasiijt-ostaij is the name of the upper joint of the
tail where it joins the backbone, and is regarded as a peculiarly nice little piece to
roast. As for yukikipi, it is said to belong to the old language, and they do not
know what it means. One old woman suggests that yukiki means to twist or rub
off. It would then mean deer's-tail-twisted-off. That appears-to correspond with the
reason given by the eldest of tlie brothers. In reply to Hakaykayna's question, Who
were called Tasirjta yukikipi? lie replied, " Of all people we only are males, and hence
are so called."
2. At first one would think that the four young men constituted the household,
and that the youngest of those four was called Hakaykayna. But that is not so.
Hakaykayna was only a boy and is not counted in the four. He was the fifth, as the
name Hakay would necessarily require.
3. It is opportune to note the use of " nrisun," my younger brother, used by the
brothers in their collective capacity, both in a direct address to, and also in speaking
of, Hakaykayna. Also he uses " 6inye," older brother, in speaking of and to one or
all of them together. In like manner they use " tanksi," younger sister (of a man), in
speaking of or to the girl, and she uses "tinido," older brother (of a woman), in her
addresses to one or all of them. It is like our use of " brother" and " sister" without
the pronoun " my." But the Dakotas always say " misun " or " misunka," and a woman
always says " micuij" and '' mitanka," my older sister and my younger sister. The
peculiarities of the language in the uses of brother and sister, whether older or
youuger, and whether of a man or woman, are well illustrated in this myth; but in
the translation I have not thought it needful to add the older and the younger.
4. Everything is possible in a myth, as illustrated by Hakaykayna's suddenly
changing himself into a chickadeedee. Animals always have the gift of speech in
myths.
5. The wail of the captive girl in her affliction is very affecting: "Brothers who
are called Tasinta yukikipi brothers who once cared for me tenderly." The word
" wasasya" here used is a very peculiar one, expressing great care and love. The
same is true of the song or wail of the black caged otter " Hepan 6inye! Hepan
6irjye! Brothers Haypaij! Brothers Haypan! You did not listen to ine; now I, the
DAKOTA MYTHS. 121
bad-furred one, alone am saved!" Heparj, which means the second son, is the sacred
name for the otter. s. R. R.
In the Omaha myth of "The Brothers, Sister, and the Red Bird" (Oontr. N. A.
Eth., vi, Pt. i, pp. 219-226), the youngest brother finds a sister in the manner described
in the Dakota myth. In the myth of " Ictinike, the Brothers, and Sister " (Contr. 1ST.
A. Eth., vi, Pt. i, pp. 79-83), the youngest brother finds the sister who had been
carried underground by an elk. J. o. D.
TRANSLATION.
Behold, thus it was: There were four young men and one who was called Hakay-
kayna. These lived together. And so it was that when they went hunting they made
the youngest one the keeper of the house, and said to him, " My youngest brother,
don't go anywhere, stay at home." Saying this they went to hunt, and he watclied
the house. Now the house they lived in was a very long one, but all around the inside
the packs were piled up on each other, and also there were scaffolds on the outside,
for every day they brought home all kinds of wild animals, and so they had a great
abundance of meat.
And so, on a time, they went out to hunt and Hakaykayna watched the house,
but when he was lonesome he went out to cut arrow sticks, and when something
pierced his foot that it was very sore he started home. When he reached the house
he opened the sore place, and, lo! he took out a girl baby.
And on account of this Hakaykayna, sad of heart, wrapped a blanket around it
and laid it back and so was silent. "Oh that it might grow up!" he thought, and so
was sad of heart until all his brothers came home from the hunt. He had always
been glad when they came home, but it was not so now. They judged something had
made him sad, and so they said to him, "My brother, what makes you sad of heart?
If anyone has done anything to you, tell us." But he said, " No one has done anything
to me, but I have seen what makes me heart-sore and silent." And they said, " What
is it?" And he said, "Brothers, when you went away I was lonesome and went out
to cut arrow sticks, and something stabbed my foot and it was very sore, so that I
came home. When I reached home and took it out, it was a baby that I pulled out;
and it was a girl baby, perhaps. l Oh, that it might grow up!' I thought, and on that
account I aui heart-sore."
And his brothers said, "Where is it?" So he took it up and showed it to them,
and they passed it from one to another, and said, "Oh, that it might grow up!" Then
Hakaykayna said, "My brothers, come, let us whirl it around the house." So they
took it up and threw it out of the roof hole and it whirled around and fell down. But
now it was a creeping baby and came in crying. Again they took it up and whirled
it as before, and then she came in walking, a little girl. But again they took her up
and threw her, and she came in a-girl bringing sticks of wood, which she placed on the
fire. But again they took her up and threw her as before. This was the fourth time
they whirled her, and then she came with a back-load of wood. She untied the strap
and came in the house and sat down.
Then they asked, "What relation shall she be to us?" And one said, "My
youngest brother found her. let him take .her for his wife." But Hakaykayna said,
"No, that shall not be so." And they said, "What then shall be her relation to us?"
and mentioned several terms of relationship. But Hakaykavna did not consent.
"What then," they said, "shall we have her for? What do you want?" And he
said, "This.one came after us. let us have her for younger sister." They all said,
"That is the proper thing." So they made her a bed and placed her in the back part
of the house.
Now she was very skillfnl in needle and quill work. She embroidered quivers,
moccasins, knife sheaths, and carry ing-straps for them, so that they greatly rejoiced.
When they were to go out hunting they said, "Now, iny brother, watch over sis-
ter well." But when he grew tired, he said, "Now sister, do you watch, I will go and
cut a green arrow stick." He went and soon came back, but his sister was not there.
He thought she had gone for a little while, and so waited for her to come home. But
when she came not for a long while, he went to hunt her. Not finding her, he came
in and waited until his brothers came home and said to him, " My brother, where is
sister 1?" When he told them about it, they said, "Alas, alas! where has our sister
gone?" And they waited and it became dark, and Hakaykayna cried and the broth-
ers all cried with him.
Then the oldest one said, "My brothers, stop crying, soon it will be morning;
this island earth is small; we will then see what has made us cry." So now when the
morning came they started out to each of the four winds, and they went all over the
earth. And when they found her not, they were very sad and cut off their hair as
they wept.
When they had ceased to hunt for her Hakaykayna every day went abroad and
walked around, crying. One day, after crying around, he fell asleep, and lo! on
waking up, he heard someone crying somewhere. But not hearing it distinctly he
went to a high hill and stood on it. Then, lo! somewhere he heard a woman wail out
in her crying, "Brothers, who are called Tasintayookeekeepee; brothers, who once
cared for me tenderly, for four seasons I have had a hard time." This he heard and
said, "Well! that seems to he sister somewhere;" and so he started home crying.
When he arrived his brothers cried too; but he said, " My brothers, cease and boil the
kettle; we will driuk some soup." So they cooked and ate. Then Hakaykayna said,
"My brothers, who are they who are called Tasintayookeekeepee?" The eldest one
answered, " Of all people we only are all males, and hence are so called. But why do
you ask that 1?" And he said, " I heard a woman wail out that as she cried." "Alas,
alas! that is probably our sister," they said, and they stood in the fire. But Hakay:
kayna said, "Brothers, cease; if indeed this is our sister she is alive and we shall per-
haps see her again," and he cried.
Now when the morning came they went and stood with him where he had heard
the voice. He said, "Yes, this is where I heard it." Then they heard her again say-
ing, "My brothers who are called Tasintayookeekeepee, brothers who cared for me
tenderly, for four seasons I have had a hard time." They heard this cry and said,
"Yes, this is our sister," and they all cried. But Hakaykayna said, "Stop, we shall
indeed see our sister in a part of a day, and I will see her first." So saying he
changed himself into a chickadeedee and went in and saw his sister lying with her
limbs fastened and her face covered with sores. He alighted by her, but she did not
think it was one of her brothers; and so she said, "Chickadeedee, if I could only see
my brothers I would embroider your breast around." And the chickadeedee said,
DAKOTA MYTHS. 123
''My sister, it is I." She said, "Brother, let us go home." But he said, "Presently,
my sister. We have now found you. Tell all about it." And sbe said, "Brother,
the otters brought rno home. They dug from within the earth, and made a hole up
to where I was and dragged me in. Then they closed up the hole in the earth so that
you could not find me."
When she had said this, he said, "Yes, I will go for my brothers." When he
came home to his brothers, he said, "It is our sister." And they went with him.
And they came to a house that was stretched out very long, outside of which their
sister was placed with her four limbs fastened. Then she said, "My brothers, 1 have
been now four seasons in this suffering state, but I am still alive, as you see me. That
is owing to oue tiling, of which I will tell you. There are five kinds of otters here;
one is red, one is blue, one is yellow, one is white, and one is black. It is because of
the last one that I am alive, brothers. When they boiled fish and threw out the
bones they emptied the bones and the hot soup upon me, so that I am burned by the
heat, and the bones pierced me so that niy face is all sore. That is the reason of my
being' so. But when the black otter came to empty out the bones he would put into
my mouth some of the meat and of the soup also. On account of that you see me
alive. Therefore my desire is that the black otter may live."
"When the evening comes then they return from their hunts. When the red
one comes he makes red lightning shimmer through the house, when the blue one
comes he lights up the house Avith blue lightning ; when the yellow one comes he
makes yellow lightning shoot through the house,- when the white one comes he make
white lightning shine through the house."
Now, when her brothers had made themselves war clubs they took their stations
at each side of the door of the long house. Now it came to pass when the red light-
ning gleamed through the house and the red otter put his head in at the door and
said, "My house smells of something," then they killed him and drew him inside the
house. Then, again, the blue lightning gleamed through the house, and as he said,
."My house smells of something," he put in his head, but they killed him and drew
him into the house. The yellow lightning gleamed through the house, and the yellow
otter, saying, "My house smells of something," pushed in his head, but they killed
him and pulled him into the house. By and by a white lightning gleamed through
the house aud a white otter pushed in his head, but they killed him also and drew
him into the house. Then the black otter came home, and the sister said, "That is
the one that did it." So they took him alive. Then they cut all the cords that bound
their sister aud washed the sores on her face, after which they took her and the otter
to their home. Now, when they had come home they watched over their sister better,
and they took good care of the otter that they saved alive. But he was always sad of
heart, and as he sung to himself, he said, "Brothers Haypau! Brothers Hay pan! I
said we ought to use a different ladle; you did not listen to me, and I, the bad-furred
one, alone am saved. Brothers Haypan ! Brothers Haypau!"
And they said this to him, " You did well to us, and therefore we want to treat
you well, but if you are going to be always sad of heart, you shall do what pleases
you; if you want to go where you please, so you shall do." And he said, "Yes, I
want to be free to go where I please." And they said to him, "Go, you shall be
called the Western Child Otter." And they let him go.
Therefore they say it is that now there are only black otters.
CHEE-ZHON, THE THIEF.1
WRITTEN IN DAKOTA BY JAMES GARVIE.
Irjyurj kaken wiwazica war) cirjhirjtku kidi ti, keyapi. Warjna

Lo! thus widow one son-hers with dwelt, they say. Now
hoksidarj kitaijna taijka helian hurjku kirj hey a iwarjga: Cirjs, warjna
boy little large then inother-his the this said inquiring: My-son now
wicoharj duhe kta iyeharjtu, hecen tukte wicoharj iyonicipi kta iyececa he,
work yon-have should it-is-tinie, so which work please-you will is-like ?
eya. Hehan hoksidarj kiij is, Wamanorjpi s'a, eya. Hehan hurjku kirj
she-said. Then boy the he, Thieves, he-said. Then mother-his the
hey a: Cirjs, wicoharj kirj he iyotarj tehike wada korj, eya. Tuka ake
this said: Son, work the that most difficult I esteem that, she said. But again
nakurj yuhe kta keya; ka heya: Howo eca ina, wanagi tipi ekta ye ka
also have would he-said; and this said: Come now mother, ghosts house to go and
tukte wicoharj mduhe kta hecirjharj iwicawarjga wo, eya.
which work I have shall if of them inquire thon, he said.
Hehan hurjku kirj iyaya. Tuka Cizarj duzaharj nakaes ohomni irjyarjg
Then mother-his the went thither. But Chee-zhon swift indeed around running
iyaye ca iye tokaheya ekta i, ka wanagi kirj hewicakiya: E<5irj ina den hi
went and }ie first there ar- and ghosts the this-to-them-said: To-day motlier here comes
rived,
ka wicoliaij tukte mduhe kta iniwarjgapi kinhaij, wamanorjpi s'a eya po;
and work which I-have shall inquires of you if, stealing regularly say-ye;
eye ca hdicu ka hdi. Hehan itehaij hehan hurjku kirj deya hdi. Hehan
he-said and started and came Then long-after then mother-his the crying came Then
home home. home.
Cizarj heya: Ina, taku wicoharj makupi he, eya. Hehan hurjku kirj is
Chee-zhon this said: Mother, what work me-they-give ? he said. Then mother-liis the she
heya: Cirjs, wicoharj kirj he riina tehike wada koij, eya. Tuka heya:
this said: . Son, work the that very hard I-esteemed that, she said. But this-he-said:
Howo, ina, inina yanka wo, tokesta warjria ecadarj wiurjzice kta ce, eya.
Well, mother, silent be thou, presently now soon we-rich will , he said.
Ka helian tokiya iyaya. Urjkaij eciyatarjharj sugtarjka2 warjzi ahdi. Ake
And then somewhere he went. And from-thence horse one he-brought- Again
home.
1 Though stories resembling this are found in many countries of the Old World, it has been
thought best to retain the story of Cheezhon to show how the Dakota adopt stories of foreign origin.
A version of Jack the Giant-killer has been adopted by the Omaha J. o. D.
2 Suktai)ka or Surjktaijka is .the usual Santee form of this word. J. o. D.
124
DAKOTA MYTHS. 125
tokiya iyaya eca eciyatarj pte, kais tahirjca ska, kais taku wanurjyaiipi
somewhere went 'then from-thence cow, or deer white, or some cattle
hecekcen awicahdi ecee.
thus them-brought- always,
home
Ihnuharjnah hurjku otorjwe eciyatarj hdi, unkarj heya: Cirjs, hanyetu
Suddenly mother-his village from- came home, and this said: Son, night
kirj de wicastayatapi tawicu mazanapcupe tawa kirj iyacu sni kirjharj
the this chief wife-his finger-ring hers the you take not if
harjharjna wiyotarjhaij kirjharj pa niyuksapi kta, keyapi, tka eye, ka ceya.
tomorrow noon if head they break off will, they-say, but she said, and cried.
for you
Tuka iyoki sni ka heya: Ina, inina yarjka wo, he takusni ce. Ka wanna
But permitted not and this said: Mother quiet be[sitthou], that nothing-is . And now
htayetu tuka iye wokoyake tawa keya wicasta iyecen opugitorj eca heharj
evening but he clothes his even man like stuffed when then
carjiyamanipi warjzi kaga; ka hehan warjna hanyetu tuka wicasta kage cirj
ladder one made; and then now ' night but man made the
he darjiyamanipi iyahna icu ka ekta i. Hehan darjiyamanipi eceii ehde ca
that ladder with took and there went. Then ladder so placed when
wakantkiya ye ca owarjye ohena timahen etorjwarj ; urjkarj wicastayatapi
upward went and window through house-within looked; and chief
kirj . mazakarj ptecedarj napanurjkatarjharj yuha istirjma warjka. Tuka
the gun short hands-both-with had sleeping lay. But
owarjye pakokog pawarjkarj-iyeya eca pezi wicasta kage cirj he owarjye
window rattling shoved-up when grass mnn made the that window
ohna yuza. Hehan wicastayatapi ogurjga ka kute. Tuka pezi wicasta
in held. Then chief waked and shot. But grass man
kage cikoq kii) he o, nakaes kun yuhpa ehpeya; ka hehan tin iyaya,
made had the that hit, indeed down threw it threw it and then house-in he went.
down away;
Tuka icunhaij wicastayatapi kte keck) heoi) kun iyaya. Tuka icunharj
But whilst chief killed he thought therefore down he-w'ent. But in-the-mean-
time
Cizai) wieastayatapi tawicu kii) heciya: Mazanapcupe kii) he hiyu
Chee-zhon chief wife-his the this-said-to: Finger-ring 'the that to-come
makiya wo, Cizarj hee sni, tuka wakte ce, eya. Uqkarj ku; tuka i6u eca
to-me-cause, Chee-zhon that was not, but I-killed , he said. And she-gave; but took when
kun hdicu.
down he-came.
Hehan wicastayatapi tin hdicu ka tawidu heciya: Mazanapcupe kii}
Then chief house-in came and wife-bis this-said-to: Finger-ring , the
hiyu makiya wo, Cizarj hee sni tuka wakte ce, eya. Tuka is heya: Naka
to-come to-me-cause, Chee-zhon that was not but I-killed , he said. But she this-said: But-just
wanna heha des ci6u sece cikorj, eya. E, he Cizai) ee tka yaku do, eya.
now that-you- since I-gave- it seems in the she said. .Well, that Chee-zhon was but you-gave- , he said,
said to-you past, it-to-him.
Tuka idurjhaij warjna Cizai^ ki, ka huyku kii) heciya: Iho! dece-
But in-the-meantime now Chee-zhon reached-and mother-his the this-said-to: Lo! tins-
home
hnana tuka he taku orj ceya yaurj he eya, ka hehan mazanapcupe kirj ku!
is-all but that some- for crying you were ? he-said, and then finger-ring the gave-
thing "" ner.
Hehan warjna ake kitarjna teharj hehan hurjku oto:i)we ekta i, urjkarj
Then now again little long then mother-his town to went and
nakurj ake deya hdi. Urjkarj Cizarj heya: Ina, de taku yaka he; de
also again crying came home. And Cbeezhon this said: Mother this what you mean 1 this
126 DAKOTA GRAMMAR, TEXTS, AXD ETHNOGRAPHY.
winizice sni, kirj heeharj kaes yaceye sni; de winizica unkarj ecarj ceya
you rich not the then even you-cry not, this you-rich and now crying
yaurj he, eya. Hehan hmjku kirj heya: Cins, harjtuke wicastayatapi kiij
you-are ? he-said. Then mother-his the this said: Son, now-indeed chie'f the
iye hirjca wihuwe hi kta keya tuka., eya. Hehan CiKarj heya: Ina, is he
he very to-take-you come will he-said but, she. said. Then Cheezhon this said: Mother.this that
taku sni do, eya: ka hecehnana cotarjka cistirjna warj kaga yarjka ca yustarj.
something not , he said: and that alone whistle small one making was (sat?) wheuhe-finished.
Hehan heya: Ina, tasupa warjzi we okastarj ka orjliohda imahentaijharj mj
Then this said: Mother, gvit oiib blood pour-in and clothes underneath from wear
wo; hecen tohaii hi khjharj isarj kirj de orj capa iheciye kta, tokesta tasupa
thon; so when he-corne if kuite the -this with stabbing I-strike-you will, indeed gut
kirj he cawape kta, hecen he we kirjharj cikte kecirj kta ce: esta hehaii
the that I-stab will, so that bleed if I-you-kill he-think will : but then
tohan cotarjka kirj de mdazozo kirjharj naziij yahidade kta ce, eya. Hehan
when whistle the this I-blow often if you rise to your feet will , he-said. Then
warjna wiyotarjharj hehau wicastayatapi kirj tin hiyu, tuka hurjku capa
now noon then chief the house in came, but mother-bis stab
iheya warjyaka. Hehan wicastayatapi kirj heya: Hoeca Cizaij, wiriitkotkoka
he-thrust saw. Then chie'f the this'said: Astonishing Cheezhon, you-fool
ecee sta ake irakahake seececa, eya.
always although again . this-time it, seems, he, said.
Urjkarj Cizarj is heya: De taku yaka he; de mis ina niwakiye kta
And Cheezhon ho this said: This what you mean ? this I mother I-bring-to-'life will
hecamorj, eya; ka cotarjkadaij kiij ehdaku eca ayazozo, urjkarj hurjku kiij
this-I-do, he said; and whistle (-small) the took-up his when whistled-on, and mother-Ins the
riazirj hiyaya. Hehan wicastayatapi kirj heya: Cizarj, he rnazaska ton a
she rose to her feet. Then chief the this-saiil: Cheezhon. that money how many
iyahdawa he, eya, Hehan Cizaij is heya: Hehe de ota iyopewaye hecen
you count your / he said. Theji Cheezhon he this said: Alas? this much I-pay-for so
own "
wiyopewaya waciij sni ce eya. Echj ..mis tohan tuwe ta esta niye masipi
I-sell I-want not. t he'said. For I when . any-one dead although make command
live me
kirjharj de orj riiwaye kta nakaes heorj tewahhjda ce, eya. Tuka tona
if this with I make live will indeed, therefore 1-prize-it , he-said. But many-as
hirjca ihdawa esta iyeria ku kta keya. Hecen mazaska opawiijge zaptaij
very he-counts although so many he-give would, he said. So money hundred five
his own
kta, keya. Urjkarj, Ho, eye, ka iyena ku ka akiyahda.
will, he said. And, Yes, he said, and so ninny gave, and took it home.
Hehan ovate owasirj widakico eca taku warjzi ecoij kta, keya. Hecen
Then people ail thcm-he-called when something one he-do would, he said. So
wicasta itaijcarj pta en hipi. Hehan warjna ecoij kta keye ciij waijiia
men chief many there came. Then now tlo would he-said the now
iyeharjtu, hehaii tawicu en liinazirj si eca he cape ka kte esta ake kiniye
'it-was-time, then wife-his then to-stiincl com-when that stab and kill although again make live
manded
kta keya, eca cape ka kte. Hehan cotaijkadaij kirj ayazozo yarjka, tuka
would, he said, then he-stabbed and killed. Then . (small?) whistle the he-blew-on-ifc '(sat) was, but
hecen ta warjka waijke. Hehaii nina carjze hirjca.
so dead lying (lay) was. Then much heart-hurt very..
Hehaii Cizarj hurjku eciyatarjhaij hdi, ka, Cirjs, havjharjna warjna,
Then Chee/hon mother-his from-there came-home, and, Son, in-the-morning then
.wozuha ohna minin elipeniyarjpi kta, keyapi tuka, eya. Tuka Cizaij, Ha!
bag in ill-water they-yoa-tlirow will, the'y say but, she'said. But Cheezon, Ha!
DAKOTA MYTHS. 127
ha! ina, is he taku sni do eya. Hehan wanna harjharjna wiyotarjhar) urjkarj
ha! mother, this that some- not . he said. Then now morning noon and
thing
wicastayatapi kirj hi eca akiyahda. Hehan warjna kici ki, hehan akicita
chief the come when took-him home. Then now with went then soldiers
home,
wozuha warjzi mahen ohnag wicasi, ka rainin ehpeya wicasi: ka warjna
bag one within place them com- and water-in throw-him them com- and now
manded, manded:
Cizaij wozuha en ohnaka ka ayapi ka ikiyedarj aipi, hehan wicastayatapi
Cheezhon bag in placed and -took and near-to carried him. then chief
kirj, Ito wicakico ka akiyahda. Hehan tuwe tahirjca ska iyasasa
the, Hold, them call and take him home. Then some one deer white shoutiiig to
nahor). Hehan Cizar) hey a hirjhda: Wicastayatapi curjwirjtku kici urjpi
he heard. Then Cheezhon said this suddenly: Chief daughter-his with heing
wacirj sni! Wicastayatapi curjwirjtku kici uijpi wacirj sni! eya yarjka.
I-want not! Chief daughter-his with being I-want not! he-saying (sat) was.
Hehan tahirjca ska awarjyake 6113 en hi ka hey a: De taku yaka he.
Then deer white watchcd-over the there came and this said: This what you mean ?
Uijkarj hey a: He de wicastayatapi curjwirjtku war) kici waurj kta keyapi,
And this-he said: That this chief daughter-his one with I-'be shall they say,
ka wicawada sni tuka ekta amayarjpi ce, eya. Urjkarj hecehnana wicasta
and I-willing not but there me-they-take , he'said. And immediately man
kirj heya: Howo, rniye e mde kta ce, eya. Hehan, Koyaharjna wo eca, eya.
the this said: Well, I that I-go will , he said. Then, ' Hurry thov. now. hesaid.
Hehan wicasta kii] wozuha kohai^na yuska iyeya, ka Cizai^ iiazii^
Then men the bag quickly ' untied tore'it.' and Cheezlion standing
hiyaya; ka wicasta kirj isto ohna palita ehpeya, eca taliinca ska wanurjyai^pi
Vent; and man the him-now in tied they put him, then deer white tame animals
owasirj diarjmahen kali am ewicayaya, ka heciya un yaijka.
all wood-into driving them took. and there . was (sat) continued.
Hehan Avarjna kitaqna teha,ij liehaii taliirjca wanui^yaijpi optaye kii^
Then now little long then deer tame animals' Hock the
owasirj wicastayatapi ti kirj en awicahdi, ka heya: Ho, carjnarjwapa
all chief bouse the to them-brought-homc, and this said: Yes, far-out-in-the-water
elipemayayapi urjkarjs heciya sugtarjka totopi. ka tatarjka kiij is he kiij
you-me-hacl-throwa if there horse blue-ones and oxen the they h^rns the
rnazaskazizipi tuka ce, eya. Hehan wicastayatapi ki.rj heya: Cizar), heceya
golden-ones but he-said. Then chief the this said: Cheezhon, so'
wicayaka he, eya. Hehan Cizar); Ho, heceya wicawaka ce, eya. Hehan
are yo'u true ? he said. Then Cheezhon. Yes, so 1-am-true he said. Then
akicita tuwe token okihi minin elVpeiciyapi waijka. Hehan e(ien wicastaya-
soldiers whoever so was-able into-water threw themselves (lay) were. Then so chief
tapi is eya minin ehpeiciya ka minin ta, keyapi. Hecen Cizai> iye ni
ho also intlie water threw himself and in water died. the'y-say. So Cheezhon biniself lived
naceca.
probably.
TRANSLATION.
There was ouce a widow who had a son. When the boy was well grown his
mother inquired what trade or business would suit him. The boy replied that he
would like to be a robber. The mother said she very much disliked that business.
But the boy repeated that he would have that, and then proposed to his mother to go
1 Iyeya does not mean '-'to tear," but conveys the idea of forcible or sudden action. J. o. D.
128 DAKOTA GRAMMAR TEXTS. AND ETHNOGRAPHY.
and ask the spirits. While she was going on this errand he went around and reached
the house of spirits first, and he instructed them how to answer his mother.
The mother came home crying. When the boy asked her what employment had
been assigned to him, she had to reply, "The work that I think difficult." But the
boy said, ''Never mind, mother, soon we will be rich." Then he went away and
brought home a horse; and again he brought home cows, sheep, and all kinds of
domestic animals.
- One day his mother came home from the village crying, and told her son of a
plan to take off his head the next day at noon if he did not get possession of the chief's
wife's finger ring. He told her to be quiet, and said, "That is nothing." Then in
the evening he took his own clothes and stuffed them. He made a ladder, and taking
the stuffed man and the ladder he went to the chief's house. The ladder he placed
upright and looked in at a window. The chief was lying asleep with a pistol in his
hands. As the young man shoved up the window he held in it the grass man. The
chief was waked by the noise and fired his pistol. Cheezhon, which was the young
man's name, let fall the grass man, and while the chief went to seek the man he
supposed he had killed, Cheezhon made his way to the chamber, and said to the
chief's wife, "Hand me the finger ring; that was not Cheezhon, but I have killed
him." Whereupon she gave it, and he took it home. Afterwards the chief came in
and said to his wife, "Hand me the finger ring; that was not Cheezhon, but I have
killed him." To which she replied, "It was but just now you said that, and I gave
up the ring." To which he said, " Really, that was Cheezhon, and you gave it to him
after all!"
In the meantime Cheezhon reached his home, and saying to his mother, " See,
this is what yon cried for," he handed her the ring.
Sometime after this his mother came home from the village again crying, when
Cheezhon said, "Mother, what do you mean? When we were not rich you did not
cry, but now we are rich you are always crying." On which the mother said, " My
son, the chief said that he himself would come and take you." But Cheezhon made
light of this also, and said, "Mother, that is nothing." In the meantime he went on
making a small whistle, which he finished. Then he told his mother to fill a large
entrail with blood and put it under her clothes. " When he comes," said he, " I will
stab you with this knife, but I will only run it into the eutrail, but as there will be
blood he will think I have killed you; and when I blow on this whistle you will stand
up again."
On the morrow at noon the chief came and saw Cheezhon stab his mother. He
was much astonished, and said, " Cheezhon, you were always a fool, but this beats all
the rest." But Cheezhon replied, " What do you mean by saying that? I have done
this that I may bring my mother to life again." So he took up his whistle and blew
upon it, and his mother stood up. The chief then offered him any sum he might name
for the whistle. But Cheezhon said, "I have paid a great sum for the whistle, and I
do not want to sell it. When anyone asks me to bring back to life one who is dead, I
can do it by means of this, so I value it very highly." But the chief repeated that he
would give him any sum, and Cheezhon named five hundred dollars.
This was given and the whistle taken home. Then the chief called all the people
together, and said he would do a thing. Then all the principal men came, and the
DAKOTA MYTHS.' J 29
chief proposed to stab his wife, kill her, and then restore her to life. When he had
stabbed her and killed her he blew his whistle over her to bring her to life, but she
lay there dead.
He was thereupon much enraged. Then Oheezhon's mother came home and told
him that in' the morning they planned to put him in a bag and cast him in the water.
But he laughed and said, " Mother, that is nothing."
It came to pass the next day at noon the chief came and took Cheezhon home
with him, and commanded his soldiers to put him into a bag and cast him into'the
water. And when they bad placed him in the bag and carried him along and were
now near to the place, the chief said, " Call them and take him home."
Just then Oheezhon heard some one calling sheep, whereupon he cried out,
"I do not want to live with the chief's daughter! I do not want to live with the
chief's daughter!" So tbe shepherd came and said, "What do you mean?" Said
Cheezhon, "They say I must live with a daughter of the chief, and I am not willing;
nevertheless, they are taking me there." The shepherd replied, "I will go." So they
tore open the bag, released Cheezhon, and bound the other man whom they put in
the bag.
In the meantime the flock of sheep was scattered, and Cheezhon, having his lib-
erty, drove them to the woods and there kept them.
After sometime he brought the whole flock back to the chief's house and said,
"If you had thrown me far out into the water there would have been blue horses and
oxen with horns of gold." Then the chief said, "Are you indeed telling the truth?"
And Cheezhon said, "I am indeed telling the truth." Then the soldiers, as fast as
they were able, cast themselves into the water (to find the blue horses and the oxen
with horns of gold). And the chief also, they say, threw himself into the water and
was drowned. Thus Cheezhon saved himself.
7105 VOL ix 9
THE YOUNGER BROTHER; OR, THE UNVISITED ISLAND.
WRITTEN IN DAKOTA BY M. RENVILLE.
Oyate war) kaken tipi. Urjkarj en wi6astayatapi warj 6irj6a yamni,

People one so lived. And then chief one children three,
Lena hoksincarjtkiyapi. Nom wicapi ka warjzi wirjyarj. Urjkarj tokapa kirj
these boys beloved. Two males and one female. Then eldest the
he tawidutorj, hecen snrjkaku kirj hduha. Urjkarj harjkaku kirj ena sicedu
that wife-his-took, sp that younger- the he-had Then sister-in-law-Ms the then brother-in
brother-his his own. law-hers
kirj nagiyeya: Urjwarjke kte, eya kes, Holio, dirjyewaye <5irj misnana
the troubled: "We-two-lie together will, she-said although, No indeed, older-brother-mine the me-alone
temahirjda, tokerj iwakiliaba kta he, eya ecee, keyapi.
thinks-niuch-of-me, how I-make-him- shall ? he said always, they say.
ashamed
Urjkarj kaketu: Wirjyar) korj <5arj kirj i tin hdicu ka heya; Si6e, ito
And thus-it-was: Woman the wood carry went house came home and this said; Brother- lo
in in-law,
siyo keya karj yukarjpi ce, warjzi makio ye, eya. Tuka, Ho, miye
grouse many yonder are , one shoot for-me, she said. But, Ifot-so, I
nahahirj wicasta waoka hemaca sni, tuwe tokeca kute yasi sni, eya. Tuka
as-yet man good-shooter such-me not, someone else shoot you-com- not, he-said. But
mand
cirjcu kirj, Warjzi kio wo, eye, e hecen warjhirjkpe ikikcu ka iyaye ca warjzi
brother- the, One for-her-kill, said, that so that arrows betook and went and one
his
kio, ka, Hee ce, icu wo, eye, ca icurjom iyaya. Urjkarj wirjyarj korj ku ka
for-her- and, That is it, take it, he said, and to another- went. . Then woman the is re- and
killed, place turning
ceya hdi, ka hihnaku heciya: Nisurjka wacirjtarjka ca ohirjni riagiyemayarj
crying has and husband-her this said to Tour younger persistent when always troubles me
come home, him: brother
ce, epa ca, cetuijmayahda korj, dena edamaorj ce, eye ca siyo siha kirj orj
, 1 say when, you-me-disoelieve the, these hy-has-done-to-me, she said and grouse claws the with
carjna kirj owarjcaya hduhdahdate ca kipazo. Urjkarj hecen wicada, ka
thighs the all over she-scratched-herself. and showed-him. And so he-believed-her, and
heya: Uijktomi kico ya po, 1 eya. Hecen Urjktomi hi. Urjkarj, Urjktomi,
this said: "Dnktomi to-call-him go ye, he said. So Un,ktomi came. Then, Unktomi,
misurjka wita-ipi-sni ekta eehpeya wo, hecen tarjksi duze kta ce, eya.
my-younger- island they-go-to-not at there-take-and-leave, so sister-mine you have shall , he said,
brother
!This use of the plural for the singular (ya wo, go thou) occurs now and then in myths, j. o. D.
130 '
DAKOTA MYTHS. 131
Hecen warjna koska koij hdi, urjkarj hecen Unktomi heye: Surjg,
So now young man the came home, and thus Unktomi this said: Brother,
ito wirjtka pahi urjye sni, eya, Tuka, Hiya, miye-na-hin, tuwe kasta
come eggs to gather we-two-go not, he said. . But, No, I-am-alone, some one else
kici de sni, eya. Urjkar) cincu kin, Kiel ya wo, eya. Urjkarj hecen
with you-go not, he said. And brother-his the, "With him go thou, he said. Then thus
kici iyaya. Wata war) en opapi ka wita kin ekta ipi, ka wirjtka pahipi:
with- he-Went. Boat one in they- and island the to they and eggs gathered:
him followed came,
ka warjna wata kirj ozuyapi, urjkaij koska kirj heya; Warjna urjhde
and now boat the they filled, then young-man the 'this said; Now we-go-home
kte, eya e hecen warjna wata kirj en okipapi. Urjkan Urjktomi heya:
will, he said that so now boat the in they went. Then Unktomi this said:
Surjg, kana ees wasteste ce, ehake icu ye, eya. Tuka, Hi, warjna de ota kin,
Brother, those there are-very-good, the last take, he said. But, AVhy, -now this much the,
eya. Tuka Urjktomi kitarj, urjkarj iyaye ca icu, tuka Urjktomi wata kiij
he said. But Unktomi persisted, and he-went and got them, but Urjktomi boat the
pacaijnarj iyeye ca hdicu. Urjkarj, Hi, Urjktomi, wata he au ye, eya.
head-out turned and started Then, Fie, Unktomi, boat that bring please, he said,
home.
Tuka, Tuwe, tokenken teniciya he, eya. Hi, au ye, eya. Tuka wicada
But, "Who, in-some-ways you ki'll ? he said. Fie, bring please, he said. But he was
youiself willing
sni. Urjkarj, Urjktomi, wata kirj he au wo, urjki kirjhaij tarjksi duze kte do,
not. Then, Unktomi, boat the that bring, we-reach-/ if sister-mine you shall
home '^ have
eya. Urjkarj, De is he iyape makiyapi orj hecamorj se, eya. Tuka
he said. And, That is it that wait-for-they-cause-mo for this-I-do as if, he said. But
keya yarjka; urjkarj taku sica hdute si, urjkarj ecorj. Heharj Urjktomi
this- he-was; then what bad bis-own- com- and he did it. Then Urjktomi
saying [or, he sat] to-eat manded,
iha. Urjkarj, Wahte-siii sica mayahnaye do, eye ca ake ostehda. Urjkarj,
laughed. Then, Good-not bad you-have-deceived , lie said and again he cursed him. Then,
Hurjktiya wo, Caporjg tarjka warjdake kte do, eya. Tuka ake ostehda.
Go thou away Musquito-large you-see will , he said. But again he cursed him.
Urjkarj, Hurjktiya wo, Mato warjdake kte do, eya. Ake eya, urjkarj,
Then, Go thou away Gray-bear you-see will , he said. Again he said it, when,
Hunktiya wo, Ispa-tahhjspa warjwicadake kte do, eya. Tuka ake eya:
Go thou away Arm-awls them-you-see will , he said. But again hesaid it:
Urjkarj, Hurjktiya wo, Tasurjke-ota warjdake kte do, eya. Tuka ake
Then, Go thou along His-dogs-many you see will , he said. But again
eya. Uijkarj, Hurjktiya wo, Wirjyaij-norjpapika warjwicadake kte do, eya,
he said it. Then, Go thou away Women-two . them you see will , he said,
ka hecen kihda.
and so went home.
Urjkarj koska kirj is hecen iyaye, urjkarj warjkan taku limurjyarj u
Then youug man the he so . went, and from above something whizzing com-
ing
riahorj keharj caporjpa1 warj iniiiin ihpaye ca ohtateya ehpeiciya. Urjkarj
he heard when mosquito one in water fell, and underneath it he-threw-himself. And
irjyurj taku warj peharjgina se hinazirj ka heya: Taku den oskaijskarj e
behold something one crane-brown like coming stood and this said: What hen moving often that
en hibu korj toki iyaye se eye ca, Kozarj den urj kirjhaij kaken ecamoij
to [or I come the [in some- has gone as if hesaid and, Indeed here was if ' so [in that I do
there] thepast] where manner]
J dapoijka is the usual form. 6apojjg is a contraction of this. J. o. r>,

kta tuka, eye, da caporjpa korj pasu orj apa. Tuka pasu oyatake, heden
would but, he said, and mosquito the bill with struck. But bill he stuck in, so-that
[aforesaid]
ive itkom
i kte, ka pasu bakse <?a yuha iyaya. Ake taku nahorj; urjkarj
fie in-turn killed him, aud bill cut-off and having went on. Again something ho heard; and
mato war) hoyeya u. Tuka ake wakanateca icicage ca mini en warjka.
gray-bear one sendi.ig-his-voicecame. But again mysterious dead tnade-himself and -water in lay.
Urjkarj, Taku den oskaijskarj urj e wau korj, eyaya. Mato korj hinazirj ca
Then, What here moving often was when 1 was coming, herepeated. Gray bear the cameand when
[aforesaid] stood
hey a; Kae kakes wate kta, eya; ka hogarj te<5a korj iyohnag iyeya: tuka
this said; Yonder whatever I-eat will, he said; and lish dead the into-his-mouth-took: but
mdaska iiakaes iyolia urjma en itokto ekta iyaye ca ecen otosa napda.
flat indeed jaws each in time-about to it-went and thus whole swallowed.
Tuka tezi ekta isarj icu ka carjte kirj baspnspu, ka kte, ka cuwi kirj bahdoke
But belly in knife he-took and heart the cut-io-pieces, and killed, and side- the cut-hole-in
ca etarjharj hdicu ka nape napin bakse <?a yulia iyaye. Urjkarj carjku ohna
and from came forth and fore-feet both cut-off and having went. And road in
carjha wokeya warj sota izita harj e ya keharj, Ispa-tahirjspa eye cikorj deepi
bark lodge one smoke burning stood to went when, Arm-awls he said that [in these-are
thepast]
(5e edirj, ka sina yupsurjka adoksoharj ka tiyonasdog iyaye £a datku
bethought, and blanket rolled-up under-arm and tent-went-into and back-part
iyotarjke 6a heya; Ito uijcina tipi en wahi kta, eya. Tuka wakarjka nom
sat-down and this said; Lo, grandmother house in I-come will, he said. But old-woman two
tianorjg yukarjpi, ka tiyopata takitili iyotarjg heyayapi. Uijkarj ake nazirj
house-each-side were, and door-at fussing sitting they kept saying. Then again rose-to
hiyaye ca, Urjcina, tipi wahi tuka iyokipipi sni e wahde kta, eya, ca nasa-
his-feet and, Grandmother house I-came, but they-pleased not when I-go-home will, he'said, when blanket-
yupsurjka yus kihde korjze ca tiyopa en elipeya. Urjkarj ispa orj napin
bundle holding go-home pretended and door . in he-threw it. And arm with both
capa-iheyapi, tuka sina ecena capapi nakaes sarjpa cakicipapi ka heyapi;
thej"stabbed-through, but blanket only they stabbed indeed beyond stabbed-each-other and this said;
Iceparjsi, rnayakte ye, eyapi. Tuka, Taku deniceda makte wacarjnipi he,
Cousin, me you have killed, they said. But, What like vou [you are me-kill you thought f
such as this]
eye, ca napin wicakate ca iyoopta-iyaya.
he said, and both them-killed and went-onward.
Ui^kaij tuwe tokata, Mitasunke wo-wo, eya u iiiyar).1 Surjg kidodo u
And some-one ahead, My-dogs come come, saying was calling. Dog calling was
coming often' com-
ing
keharj poge ihduwewe kawarjhirjkpe kirj owasirj wekiye ga carjku kirj ohna
when nose made bleed often and arrows the all made-bloody and road the in
yumden-elipeya ka iturjkam iwarjka. Urjkarj rnnaza ka inmutarjka henaos
scattered them and on-his-back lay down. Then lion and great-lynx these-two
tokahe-ya en liipi ka we kiij. sdipapi. Tuka, Ustaij, iyoopta-iyaya po,
first there came and blood the they licked. But, Stop, go-ye-on-beyond,
wakarjheza tuwe orjsiharj ee, eya. Urjkarj iyoopta iyayapi. Urjkarj en u
child who poor is, he said. And on they went. And to was
coming
ka, E, mitakoza, wita-ipi-sni ekta eehpeyapi keyapi-korj he niye he, eya,
and, "See, niy-grandchild, island-go-to-not at was-left they-have-told-about that you ? he said,
keyapi. Hurjktiya wo, mitasuijke nom hekta upi ce, henaos kate (5a
they say. Go thou along, my-dogs two behind they arc , those two kill and
coming
'Dr. Riggs gives uiyarj in the dictionary as audibly, loith a loud voice, and eya niyarj as to say
audibly, or with a loud voice. J. O. D.
DAKOTA MYTHS. 133
wicayuta wo, eya. He Tasurjke-ota ee: taku maka askarjskarj 1113 kirj
them eat thou, he said. This His-many-dogs is: what earth on-moving is the
iyuhpa tasurjkeya keyapi.
all he-has-it-for-a-dog they say.
Hecen nazirj ka iyaya. Unkarj wida nom wohdag upi, tuka napin
So he-arose and went. And raccoons two talking were but both
coming,
widakate oa kirj iyaya. Urjkarj carjku ohna darjha wokeya warj harj e en
theni-killed and carrying went on. And road In bark lodge one stood that to
ya, ka tarjkan wica korj napin elmake da tin iyaya. Unkarj wakarjka nom
he and outside raccoons the both he laid and house- no went. And old-women two
went, in
tianog yukarjpi, keharj datku kirj en iyotarjka, Urjkarj heyapi: Takoza,
house were, when back part the in ne-sat-down. And this-they-said: Grand-son,
each side
wita-ipi-sni ekta eehpeyapi korj he niye he, eyapi. Hena eke wakarjka
island-go-to-not at they left the that you ? they said. Those ones old-woman
waste hecapi. Urjkarj urjina lieya: Taku ta norj kes wota ce, wokiharj ye,
good such-were. And one this said: What die as although eats , boil thou for 'him,
eya. Urjkarj hecen wokiharjpi, ka wo Ipipi, ka heyapi: Takoza, taku
she said. And so they boiled for him, and food gave, and thus said: Grandchild, what
tehika ota ehna yau tuka iyotarj. kirj he tokata harj ce, eyapi, kehaij,
hard much through you have but most the that ahead stands , they said, when,
been coming
Urjdina, wida nom den tankan ahiwahnaka de, idu po, eya. Hecen
Grandmother, raccoons two here outside I brought-laid , take ye them, he said. So
icupi ka ake owidaharjpi; urjkarj unrnaheya: Eyake6, mitakozatak eciyaye,
they took and again them boiled; and the oth*r this »aid: 'indeed my-grandchild some- say to him
thing (female sp.)
eya. Urjkarj heya: Takoza, Winy an-nog papika de tipi en yai kta, tuka
she said. Then this-she-said: Grandchild, Woman-two this house there you- will, but
reach
tanyarj nicuwapi kta; tuka hanyetu kin he hehan niktepi kta <5e; tuka
well they you treat will; but night the that then you kill will ; but
tokesta en unyakonpi kta (5e, eye £a hi kirj waijzi yupsui) ku keyapi.
pi'esently then rre-be will. , she said and tooth the one pulling out gave, they say.
Unkan unma is wapalita wan ku keyapi. Urjma hi yupsurj .]ku kii] he
And the other she bundle one gave they say. Thoono tooth pulled out gave the that
mani6a ee. Uijma wapahta war) Ipi kirj he hoka ee; norjksi kii) he apahte
gopher was. The other bundle a gavo the that badger waa; ear the that tied up
ca ku, keyapi. Toharj unma kidi inurjke dirjhaij sina war) anidahpe ga toka
and gave, they say. When the one with you lie if blanket a with you-cover and no way
yaiiiya s"ni kirjhan hi kirj de on îna kirj pahdog-iyeye da oriiya nurjke
you breathe not if tooth the this with blanket the pierce-through and breathing you lie
kta de ; ka wapalita kirj de duske kta de, eya keyapi. Ka wo nicupi kiijhaij
will ; and bundle the this you-uutie will , the said they say. And food they give you if
makata eyatorjwe £a, Undina, toki idada hwo, ehe kta de, eyapi. Tokesta
earth-to you look and, Grandmother, where hnve-you" ? you say will , they said. Presently
gono
hen urjyakorjpi kta de, eyapi.
there we-be will , they said.
Hecen warjna ekta iyaya. Unkarj wakeya warj tarjka e harj. Unkaij
So now thither he went. And tent one large there stood. And
itarjkan darjha wokeya wan he en ye £a wakeya kirj en tin iyaye da
outsidn bark lodge one the to went and tent the in house-in he went and
catku kirj en iyotarjke, tuka tuwena en yarjke s"ni. Unkarj htayetu hehan
back-part the in sat down, but no-one in was not. - And evening tlien
toki Avikoska ilia niyarjpi. Urjkarj carjha wokeya Avarj tarjkan lie cikor) hen
some- girls laughed aloud. And bark lodge one outside it the the
where stood [aforesaid]
wakarjka warjyaka hee heya: Wihomni ista tarjka inina kum, eya. Hecen
old-woman he-saw she-it-was this-said: Courtezan eyes large silently come, she said. So that
urjma tin hdicu kta, tuka en yarjka warjyaka, urjkarj, Wati takumna, eye ca
the one house- start would, but in he-was she-saw, and, My-house smells of she-said and
in home . something
icicawirj iyaya. Ake urjraa eye ca iyaya. Urjkaij warjna napin tin hdipi
back went. Again the other said and went. And now both came home
helian urjma warjna wokiharj; urjkaij wicasta kamdapi okihe ca ku, waksica
then the-one now boiled-for-liiin; and man cut-np boiled for and gave, dish
him
warj ohiia ahikihde keharj, pamahdeiia iyotarjke ca, Urjcina, toki idada hwo,
one in placed-for-him, when head-bowed he-sat and. Grandmother where have you ?
gone
eye ca makata etorjwaij, urjkaij irjyurj inaka maheiitarjharj iskaya icam
he said and earthward he looked, and behold earth within-from white-mouth pushing
hiyotarjka e, heceii owas en okihnake ca waksica kirj kicu. Urjkarj, Mitarj,
"sat down there, so all in placed for him and dish the gave back. Then, My younger
sister
naka Avicadote Avakarj urjke ye, eye. Urjkarj uijma kirj is ake wo ku: ake
now man-food mysterious we-two-have, she said. ' Then other the she again food gave: again
is eya Avicasta-conica ece ku; tuka icu ka ake; Urjcina, toki idada hwo,
she a'lso man-flesh alone gave; but he-took and again; Grandmother where have you gone ?
eya. Urjkarj maka mahentarjliarj iskaya hiyotarjka. Hecen. owas en
he-said. And earth within-from white mouth coming sat down. So-tbat all in
okihnake ca Avaksica kirj kicu. Urjkarj, Micurj, naka Avicadote wakarj
placed for him and dish the returned. Then, My elder sister, now man-food holy
urjke ye, eya.
we-have, she said.
Hecen Avarjna okpaza, urjma tokaheya kici iwarjke; urjkarj sina Avarj
So now dark, the one first with him she-lay-dowu; and blanket one
akalipa, tuka niiia tke liirjca e orj tokaiiiya sni, keharj manica hi korj he orj
she-threw- but much heavy very, so that in no breathe not, when gopher tooth the that with
over. way . [aforesaid]
palidog-iyeye ca poge olma niya warjka. Urjkaij tak ecirj ka yutarj:
pusbed-a-hole-throtigh and nose through breathing lay. And some- thought and touched:
" '. thing
Avhjyaij kirj he hecorj. Tukahehan Avapalite cikoij he yuske, urjkaij wirjyarj
woman the that did it. But then bundle the that he loosed, and woman
[aforesaid]
korj sina kirj kazamni-iyeye ca, Mitarj naka wica okoye, eye ca iyaye. He
the blanket the threw off and, My-side now man hole-made, she and went. That
[aforesaid] said
sina kirj kasota sina, keyapi. Hehan urjma kirj is ake kici iwarjke, urjkarj
blanket the clear sky blanket, they say. Then other the she again with him she lay down, and
taku warj akahpa, tuka nina tke e akalipe ca waijna ake toka niya sni keharj
what one covered, but very heavy that covered and now again in no way breathe not when
nianica hi korj he orj palidog-iheye ca oniya Avaijka. Urjkarj ake yutarj,
gopher tooth the that with pushed-a-hole-iu and through- lay. And again he touched,
[aforesaid] breathing
tuka tokeca sni, he ta kecirj ka hecorj; tuka ake wapahte korj hee yuske.
but different not, that he she and she did it; but again bundle the that unloosed
died thought . [aforesaid] he.
Urjkarj, Mitarj naka \vica okoye, eya hirjhda sina kazamni-iyeya. He
And, My side now man hole-made, she-said suddenly blanket she threw off. That
DAKOTA MYTHS. 135
mahpiya sapa sina keyapi. Hecen napin wicayuwaste keyapi; ka napin

cloud black blanket they say. So that both them-he-made-good they say; and both
wicayuze.
them lie took.
Urjkarj hewicakiy e; Taku yatapi kirj de' ehpeya po, eya. Urjkarj,
Then this-to-them-he-said; What you-eat the this throw ye away, he said. And,
Taku urjtapi kta he, eyapi. Ecirj tuwe wicasta yute kta he, he sica ce,
What we-eat shall ? they said. Indeed who men eat would ? that bad ,
eya. Tokesta taku yutapi tokeca waste ota <5e, eya. Urjkarj wicadapi, ka
he said. Presently what is-eaten different good much he said. And they-believed, and
hecen wicasta yutapi korj ayustarjpi. Hehan warjna napin cirjca torjpi;
so men they ate the [in they stopped. Then now both children had;
the past]
uijkaij sakim wica wicajoihapi. Urjkarj ihnuharjna tiyata ewacirj ka
and both male them-had. And suddenly at-his-home he-thought and
iyokisice ca inina yarjka. Urjkarj heyapi; Tokeca inina yaurj he, eciyapi.
was sad and silent was [sitting]. And this they said: Why silent you are ? they said to
him.
Uijkaij, lyomakisica ce, eya. Urjkarj, He etarjharj teharjtu he, tokesta ekta
And, I am sad , he said. And, That from far is ? presently to
ui)hdapi hta ce, eyapi, ka horjkupina kirj heciyapi; Ina, ceguka aceti, de
we-go-home will , they said, and their mother the this said to: Mother, soft-stone burn, this
iyokisica e ekta urjkayapi kta ce, eyapi. Hecen wakarjkana kirj ceguka
is-sad there to we-take-him will , they said. Thus old woman the soft-stone
aceti ka yustarj. . Urjkarj hehan, Ate kiparj, eyapi. Urikai] mini kahda
burnt and finished. And then, Father call, they said. And water by the side of
inazirj, ka, Wicahiqca, kuwa, micunksi hutata yapi kta ye, eya. Uijkai)
she-stood, and, Old man, - come, my daughters to-main-land go will indeed she said. And
(?)
ihnuhaijna taku war) mini kirj etarjharj okapote Qa u ka hihurjni; urjkai)
suddenly what one water the from floated and was and came to land; and
coming
hihnakupi kirj wozuha war) en okihnakapi. Taku korj he wakarjkana kirj
husband-tbeirs the bag one in they placed. What the that old woman the
[aforesaid]
hihnaku ka wikoska kirj herjaos (5irj6a he Urjktehi keyapi. Hecen warjna
husband-hers and young woman the those-two children that Unktelii they say. Thus now
Urjktehi korj u ka hihurjni; urjkarj deguka acetipi korj hena ista kirj napin
Unktelii the was and arrived; and soft-stones burned the those eyes the both
[aforesaid] coming . [aforesaid]
ozuna okadapi, ka he kirj ota hena wahpaya kirj ekiksupi, ka hihnakupi
full they-sprinkled, and horns the many those baggage the they-piled-on, and husband-theirs
wahpaya icihnuni ekihnakapi. Urjkarj heya: Curjs, taku nimna se, eya.
baggage among they placed. And this he said: Daughter, something alive it seems, he said.
smells
Tuka; Wicahirjca sica, taku omnapi kta he, eyapi. Urjkarj, 0, eya keyapi.
But;. Old-man bad, what be-smelled will ? they said. And, 0, he said they say.
Hecen warjna iyayapi. Urjkarj, Curjs, mitakoza carjna etarjharj yuke-
So now they-went. And, Daughter, my grandchildren sticks from [rather, have-
some]
wicayakiyapi, ka uwastena mda da he kirj makakokokapi kta ce, eya; ka
them-you-cause, and slowly I-go when horns the me-they-drum-on will , he said; and
nakun, Curjs, nina wakitapi, eya. He Wakiijyaij aku kte cirj he ka. Echj
also, Daughter, much look out for, he said. That Thunder come will the that he For
meant.
kici tokakiciya urjpi. Warjna mini kirj opta huta kirj ekta hdapi, urjkarj
with foes to each other they-are. Now water the across show the to they go home, and
irjyurj heya; Curjs, taku aharjzimayarj de, eya. He warjna mahpiya

behold this he said: Daughter, something shades-me' , he said. That now clouds
ahdinarjpa, unkarj sdorjye ca heya, Tuka, Taku aharjziniye kta he, de
had-come-over, and he-knew and this "said. But, What shade-you" should ? this
kasota ye, eyapi. He linayarjpi, warjna mahpiya ahdinarjpa tuka heyapi.
sky-clear indeed thev said. This they-ueceived, already clouds had come over but they-said-that.
(?)
Hecen warjna huta kin deliarjna, tuka Wakiijyarj kirj is kiyena aku. Tuka
So now shore the near-by, but Thunder the he near comes. But
hula kirj en kihurjnipi kehaij hihnakupi e tokaheya lieyata ehpeyapi: hehan
shore the there tbey-reached when husband theirs that lirat as'hore they carried; then
walipaya kirj owasiri icupi, ka hehan, Hurjktiya, ate, Wakirjyarj kiyena aku
baggage the all they took, and then, Go along, lather, Thunder near comes
ce, eyapi. Urjkarj, Hehe! cuijs, tarjni hecece kta cikorj, eye ca kihda; tuka
, they said. And, Alas! daughter, long ago so be would the [in he said and started home; but
the past]
ecen Wakirjyarj kirj kutepi ka mini kirj owarjcaya we hirjhda, oij wicasta
so Thunder the shoot-him and water the all over blood became, therefore man
kirj, Ho! turjkarjsi korj, eya. Tuka heyapi: Hetarjharj te kte sni, hecorjpi
the, Alas! my-father-in-law the [in he said. But this they said: From-that die will not, this-they-do
the past]
kes te sni ecee, eyapi, keyapi.
though dies not, always, they said, they say.
Hecen warjna hetarj ye cikorj en wahdi, tuka oyate kirj toki eyaya
Thus now whence he-went the [in there all-come- but people the when had-gone
, ' the past] home,
tarjirj sni keharj heye; Den wakey a tikicaga po, ito, ekta mde kta ce, eye
manifest not when this said; Here tent put-ye-up lo, there I-go will , he said
ca ekta ye ca miniyowe kirj en ya; urjkarj irjyurj winohinca pa nisko u
and to went and spring the to went; and behold woman head so-large was
coming
warjyake. Urjkarj taijksitku korj hee keya, pa iiisko, ite kirj is owas lidi
he saw. And sister-his the itisshe he said, head so large, face the it all sores
[aforesaid]
ka u warjka. E, heceii tarjksi korj, eya; urjkarj, Timdo korj, eye, ca
and was was [she Indeed so my sister that he said; and. My brother that she said, and
coming lay] . [aforesaid] " [aforesaid]
poskirj kiyalipaya keharj, Tarjksi, toketu' hwo, eya. Urjkarj, Timdo,
he-embraced-her when, My sister, how-is-it ? he said. And, My brother
Urjktomi oyate khj owasiij wicakasote ca misnana omakapte; tuka nakurj
Uijktomi people the all them destroyed and me alone me-has-left; but also
teliiya mayuha ce, eya keyapi: decen mini huwe wahi ka waki ca wanna
hardly me-he-has , she said they say: thus water to bring I-come and I-reach- when then
home
ake, Tuwe oniciya nace, eye ca caliota kata ite kirj amakada ecee, orj ite
again, /Who has courted perhaps, he-says and ashes hot face the sprinkles on me always there-face
vou . foro
kiij owasirj malidi ce, eya. Urjkaij, Hurjktiya wo, mini kirj ahde, ca ake
the all me-sore , she said. And, Go-thou-along, -water the take home, and again
eye cirjharj, Oyate waij owasirj wicayakasote, tuwe ni urj ka omakiye kta
he-say if, People one all them-y on-destroyed, who alive is and court-me would
he, eye ca mini kirj apapsorj ka hiyu wo, den ahdi wati ce, eya. Urjkarj
? say and water the throw on him and come thou, here I-haT-e-come- , he said. And
home-to-dwell
hecen mini kiij ahde ca tin kihda. Urjkarj warjna ake Urjktomi ite ecede
so water the took home and lionse in she went. And now again TJnktomi face like
sni yarjke ca Avarjna ake, Tuwe oniciya nace es, eya. Tuka, Na ye oyate
-not * was and now again, Someone has courted perhaps , he said. But, See " ! people
[sitting] you
DAKOTA MYTHS. 137
war) owasirj wicayakasote cikorj, tuwe ni urj ca omakiye kta ,he, eya; ka
one all them you have the [in the who alive is when court-me will ? she said; and
destroyed past]
mini kirj apapsorj-iyeya. Urjkarj iha, ka, Wirjyarj, taharj hdi he,' eya. Nis
water the threw-on-liim-sucldenly. And he and, Woman, Brother- he has ? said. You
laughed, m-law come home
wita ipi sni ekta eehpeniyarjpi kes yahdi ka, eye <?a hecen hiyu keyapi, ka
island go-to not at you-were-taken if you come ? she-said and so came they say, and
home towards
timdoku ti kirj en hdicu. Urjkarj heye; Tarjksi koyakiharj po, eye, ca
brother-her house the there she started And he said: Sister be-ye-in-haste-for, - he said, and
home.
hecen mini kanyapi ka orj yuzazapi ka ki6akcapi, ka heyake waste urjkiyapi
so water they-heated and with washed-her and combed-her, and clothes beautiful put-on-her
ka catku kirj en ekihnakapi. Hehan 6irj6a hoksina khj napin, Hurjktiya
and back-part the in they placed her Then children boys the both, Go ye a-
their own.
po, Uijktomi kico ya po,. ewidakiya. Urjkarj yapi ka; Urjktomi, urjnicopi
long, TJijktomi to call go ye, to them he said. And they .went and; Uqktomi, we-you-invite
do, eyapi. Urjkarj, E, mitorjskapina taku wastepi ye, eye ca wiciyahria u
they said. And, Well, my little nephews what good ! he-said and them-behind was
coming
ka.tin hiyu. Uijkarj tawicu korj tarjyehiij ihduze <?a catku en yarjka warjyag
and tent came. And wife-hia the well-very dressed and back-part in was to see her
into [aforesaid] * herself [sitting]
hiyu. Tuka, Tiyopa kirj hen hiyotanka wo, eya. Urjkarj, Harj, taharj,
he came But, Uoor the there sit thou down, he said. And, Yes brother-
towards. in-law,
token ehe cirj 'ecen ecamorj kta, eya. Ka en iyotaijke ceharj, Urjktomi
how thou- the so I-do will, he said. And there he-sat-down when, Uijktomi
sayest
(taku sica warj cazeyata ka) he hduta wo, eya. Urjkarj ecen ecorj keyapi.
(what bad one he named and) that eat-thou-thy- he said. And so he-did they say.
own,
Is eya hecorj si nakaes toki6orj. Hehan Makarj yarj'-ka wo, ka iihduta
He a'lso that-do com- indeed he avenged. Then Tamarack- weave thou it, and your-own-
niauded roots ' size
yarj'-ka wo, ka tahu khj en yuotirjs idupi kta hecen yarj'-ka wo, eya.
weave-thou-it, and neck the in tightly drawn will so weave-thou-it, lie said.
Unkarj owasirj ecen yustarj. Urjkarj, Ohna iyotarjk^, wo, eya. Uijkaij
And all so he-finished. And, In-it sit-thou-down, he said. And
ohna iyotarjka, tuka yuotirjs-i(5u ka peta iwarjkam otkeya. Nihirjciya, tuka,
in-it lie sac down, but he-pressed it-in and fire above he-hung. Affrighted-was, but,
Carj ota aorj po, eye, ca Urjktomi sota teye, ca darjte kirj icu ka pusye ca
Wood, much pile-on ye, he said, and TJrjktomi smoke ki'lled, ana heart the he-took and dried and
kaparj ka pezihuta icahiye ca dirjdana kiij napin wicaku, ka, Otiwota kiij
pounded- and medicine mixed and children the both them-gave, and, Village ruins the
ine
owaijda okada po, eya. Unkarj ecorjpi.
all over scatter ye it, he'said. And they did it.
Harjharjna keharj, Ho po, pezihuta oyakadapi korj warjyaka po, eya.
Morning . when, Come ye, medicine you scattered that look-ye-after, he said.
[aforesaid] ,,
Ekta ipi ka heyapi: Ate, taku wamdudaij se owancaya skaijskarjpi do,
Thither t-hey and thi'ssaid: Father, what worms like all over * they are moving about .
went
eyapi. Ake iharjharjria keharj ye-wida-si. Urjkarj, Ate taku khj waijna
.they said. Again morning next when them he sent. And, Father what the now
tarj kirj kirj yarj pi do, eya hdipi. Ake harjliarjna keharj ekta yewicasi.
they are very large . say ing they returned. Again morning when to he-sen t-theni.
Urjkar) hdipi, ka, Ate, hena wicastapi-na do: nazii) wo nipaksa, eyapi,
And they returned, and, Father, those they are little men . stand them up thou art-crooked, they said,
ka pasto-ilipayapina ecee do, eyapi. Itopa cai] hehan oyate kh) ekicetu, ka
and brushing they fell down always . they said. Fourth day then people the perfected, and
along [little ones]
arjpao tuka cegapapi ka panparjpi ka eyarjpahapi, ka owodutatorj, ka koska
daylight but kettle beating and yelling and crying the news, and great noise, and young
man
korj ti kii) ihduksarj hocokatorj ahitipi, ka Itarjcai} kicagapi, keyapi.
the house the around in a circle they-put-their- and Chief they made him, they say.
[afore- tents,
said]
Urjktomi carjte kirj orj oyate kirj ekicetu, keyapi. Henana.
Uqktomi heart the by people the were- they say. That is all.
resurrected,
NOTES.
1. On furnishing this myth Mr. Renville remarked, "It is another Joseph." By
which he did not mean that the Dakota legend had received anything from the Bible
story; bat that the impure desires of a wicked woman had worked out similar results.
In the whole structure of it there is evidence that this is a genuine Dakota myth.
2. It will be noticed that the language of the Dakotas has simple words to ex-
press younger brother, (surjka), elder-brother, (6inye), a man's sister-in-law, (harjka),
a ivomarts brother-in-laiu, (sice), a man's brother-in-law, (tahan), a man's father-in-law,
(turjkarj), etc. These all are found in the myth, and others like them exist in the
language. However they may have been formed in the first place, these words are
now beyond analysis. Now it is claimed that the existence in a language of such rad-
ical words expressing relationships is evidence of descent from a higher civilization.
Whence came the Dakotas?
3. In all Dakota myths Unktomi is represented as the incarnation of evil. Here
it overreaches itself and is properly punished. But the annihilation of it is only local
and temporary.
4. This myth gives the best characterization of this great water god, Unktetii,
which answers to the Neptune and Poseidon of the Greeks and Romans. Also it
portrays vividly the eternal enmity that exists between him and their Jupiter
Tonans the Wakirjyarj.
5. The word 6eguka, translated soft-stone, is of somewhat uncertain signification.
What was it the old woman burned and sprinkled in the eyes of Uijktelii to enable
him to swim so long in the light 1? The analysis would seem to be the skin of a Icettle.
The word cega is now applied to all iron kettles as well as wooden buckets. But the
original cega was undoubtedly earthen. Then the uka, the slcin, would mean the
glazing. This, too, would point back to a higher civilization.
6. The element of the supernatural is prominent in all the Dakota myths. Here
in answer to his prayer the earth opens and the gopher comes to his assistance, while
the aid of the badger is no less needed for his deliverance and victory. And not only
is deliverance secured by supernatural help, but the race is elevated by a mixture
with the gods.
7. It is significant that, after this miraculous passage across the water, they find
the mainland uninhabited. The spirit of Evil has destroyed the race. But, as
Deucalion and Pyrrha repeopled the world by casting "the bones of the earth" behind
DAKOTA MYTHS. 139
them, so here the Younger Brother repeoples his fatherland by burning up the Evil
One and sowing the ashes.
8. The use of sni in the following phrases is peculiar:
Tuwe tokeca kute yasi sni, Why do you not tell some one else to shoot f
Who different to shoot you not
at command
Tuwe kasta kici de sni, Why do you not go with someone else?
"Who soever with him you go not
In these two, sui has the force of why not f
Sung, ito wiijtka pahi urjye sni, Younger brother, come, we have not (yet] gathered
Younger come egg to gather we two not
brother go
eggs. But this last implies a request, Gome, let us gather eggs. J. o. D.
P. 134, line 1. He, from han, to stand on end, as an inanimate object. See p. 7,
§6, c. J. O. D.
TRANSLATION.
Once there was a people, the chief among whom had three beloved children, two
boys and one girl. The eldest son married a wife and the younger brother lived with
him. But the sister-in-law troubled her brother-in-law, " Let us lie together," often
saying to him. But he always answered, "How can I make my older brother
ashamed, seeing lie sets such store by me?"
One day, when the woman had brought home some wood, she said, " Brother-
in-law, yonder are many prairie chickens; shoot one for me." To which he replied,
"No; I am not a hunter; send some one else to shoot them." But his brother said,
" Shoot them for her." So he took his arrows and shot one for her, and .said, " There
it is, take it," and so went away. After awhile the woman came home crying, and
said to her husband, " Your younger brother persists in troubling me. But when I
tell you of it you do not believe me. See, this is what he has done to me," and she
showed him where she had scratched her thighs all over with the prairie chicken's
claws.
Then he believed her, and said, "Go call Uijktomi." And Unktoini came.
Then he said, " Uijktomi, you take my younger brother to the Uuvisited Island and
leave him there, and you shall have my sister for your wife."
The young man came home and Uijktoini said to him, "My younger brother,
come, we will go and hunt eggs." But he said, " No, I can not. Go with some one
else." But the elder brother said, " Go with him," and he went with him.
They entered a canoe and went to the island and gathered eggs. And when
they had filled the canoe the young man said, " Let us go home." And so they got
into the boat. But Urjktorni said, "Brother, yonder .are some nice ones, get them
also." The young man replied, " No, we have now a great plenty." But Uijktomi
was persistent, so the young man went and got the eggs. In the meantime Urjktorni
had turned the head of the canoe outward and was starting home. "Halloo, Uijktomi,
bring the canoe here," he said. But Uijktomi answered back, " What are you killing
yourself about?" "Halloo, bring it here," he repeated, but he would not. Then he
said, " Uijktomi, bring the canoe here; when we reach home you shall have my sister
for your wife." He replied, "That is what I am doing this for." The young man
continued to plead. Uijktomi bade him eat his own dung, which he would willingly
do if the canoe would come for him. Uijktomi laughed at him. Then the young man
said, " Yon meaii, bad fellow, you have deceived me," and so he reviled him. Unktoini
answered, " Go away, yoa will see the Great Mosquito." Again he reviled him. " Go,"
said Unktomi, " you will see the Gray Bear." He repeated it, and Unktomi said, " Go
away, you will see the Arm-awls." Again he cursed him, and the answer was, "Go,
you will see His many-dogs." Then for the last time he reviled Unktomi, who said,
" Go, you will see the Two Women," and then he came home.
Then the young man also departed, and when he heard something above come
whizzing along, the Great Mosquito fell into the water, and he threw himself under it.
But, lo! something like a brown crane came and stood and said, " That thing that was
moving about here as I was coming has gone somewhere. Indeed, if it were here I
would do so to it," and he struck the mosquito with his bill. But as the bill stuck in,
he (that is, the young man) in turn killed the crane, cut his bill off, and carried it
along. Again the young man heard something, and the Gray Bear came crying out
against him. But the young man changed himself into a dead fish and lay on the
water. Then said the Gray Bear, " What was here moving about when I was coming
has gone." The Gray Bear came, and saying, " I will eat whatever is yonder," he took
the fish in his mouth. But, as it was flat, he turned it from one side of his jaws to
the other, and finally swallowed it whole.
But in the belly of the bear the young man resumed his shape, took his knife,
and cut the bear's heart to pieces, and so killed him. Then he cut a hole in the side
and came out, and having cut off the two fore paws he took them along.
As he went along in the path there stood a bark lodge, from which smoke issued.
He immediately thought, '' These are what he called the Arm-awls," and so he wrapped
his blanket up into a bundle, and placing it under his arm. he went into the lodge and
sat down in the back part, saying, " Lo! my grandmother, I would come into the
house." Now, there were two old women sitting, one on either side, and making a
disturbance about something at the door. Then, rising to his feet, he said, "Grand-
mother, I have come into the house, but you are not pleased; I will go out again."
And as he said this he made pretense of going out, but threw his bundle at the door.
And they with their elbows both pierced it, but, as it was only a blanket, they thrust
through further than they had intended and stabbed each other. " My cousin, you
have killed me," they both said. But he said, " Did such as you think you would kill
me 1?" and at once he killed them both and went on.
Then he heard some one ahead saying aloud as he came, "Gome, come, my
dogs." And while he came on calling his dogs, the young man made his nose bleed
and besmeared all his arrows with blood and spread them out in the path and lay
down on his back. Then there came a lion and a great lynx and licked them. But
the owner of the beasts said, " Let him alone, and go along, this is a poor child." So
they passed on. Then the man came and said this: "Ah! my grandchild, you are
the one that they say A\ras left on the unvisited island. Go on, there are two of my
dogs coming behind, those you may kill and eat." This was the one called His-many-
dogs, because they say he has all things that move upon the earth for his dogs.
Then the young man rose and went on. And two raccoons came along, talking
to each other. He killed them and carried them with him. Then he came to a bark-
lodge which was standing in the path, and, laying down both the raccoons outside,
he went in. There were two old women, one on either side of the house, and he sat
down m>the back part of the tent. Then they said: "Grandchild, are you the one
DAKOTA MYTHS. 141
who was cast away on the nnvisited island?" These were good old women. Then
one said: "Even if one is almost dead lie eats; cook something for him." Then they
boiled for him nnd gave him food and said: "Grandchild, you have come through
many difficulties, but the hardest is yet to come." And he said, "Grandmother, I
brought two raccoons and laid them outside, take them." So they took them and
boiled them. Then one said to the other, "Give some counsel to my grandchild."
Whereupon she said: "Grandchild, you will go to the house of The Two Women.
They will treat you well, but at night they will seek to kill you. But we shall be there
with you." Saying this, she pulled out a tooth and gave to him. And they say the
other one gave him a bundle. The one who pulled the tooth and gave him was the
Gopher; and the other who gave him the bundle was the Badger; he tied up his ear
and gave him. Then one of the old women told him what to do. "When you lie with
one of the Two Women and she covers you with a blanket so that you can not breathe,
pierce a hole in the blanket with this tooth, and you shall breathe freely; then untie
the bundle. When they give you food, you will look to the earth and say: ' Grand-
mother, whither have you gone, and at once we will be there with you.'"
Then he traveled till he reached a very large tent. And outside of it there was
a bark lodge. He entered into the tent and sat down in the back part. But no one
was there. But when the evening was coming on he heard young women laughing
loudly. In the bark lodge he had seen an old woman, who now said; "Come quietly,
you big-eyed courtezans." So when one of them would have entered she saw him
there, and saying, "My house smells of something," she turned back. Again the
other came and said the same thing and went again. But now, when both had come
home, one of them went to cooking for him. And she gave him the half of a man cut
up. This she put in a dish and placed before him. He bowed his head and looking
to the earth said: "Grandmother, where have you gone ? " Lo! from the earth there
came a white mouth pushing up and sat down. So he emptied it all in and handed
the dish back. And the young woman said, "My younger sister, now we two have
mysterious man food." Then the other young woman also gave him her man-flesh,
which he took, saying, "Grandmother, whither hast thou gone?" And from within
the earth a white mouth came and sat down. So again he poured all the food in the
mouth and handed the dish back. And the young woman said, "My older sister,
now we two have mysterious man-food."
When it was now dark one of the young women lay down with him, and covered
him with a blanket; but it was very heavy, so that he could not breathe. Then he
pierced a hole through it with the gopher's tooth and with his nose through it he lay
breathing. The woman thought something was wrong and touched him. But just
then he untied the bundle, and the woman threw off the blanket and started off ex-
claiming, "A man has made a hole in my side." That blanket was the clear sky
olanket.
Then the other young woman in turn lay down with him, and put over him a
covering that was so very heavy that he could not breathe. Again he punched a hole
in it with the gopher's tooth, and lay breathing. Again there was the touch. She
thought he was dead. But he untied the bundle; when she suddenly exclaimed: "A
man has made a hole in my side," and threw off the blanket. This was the black
cloud blanket. In this way, as the story is told, he made them both good and married
them both.
Then he said to them, "You must change your food." But, "What shall we
eat?" they said. To which he replied; "No one should eat ineu; it is bad food: there
are plenty of other things good to eat." And they believed him, and so left off eating
men.
Now, in process of time they each had children, and both were boys. Then sud-
denly the husband thought of his old home and was sad and silent. The wives said
to him, "Why are you silent?" He said, "Because I am sad." " It is not far away,
we will go home with you," they said; and then they said to their mother, "Mother,
burn soft stones. He is sad and we will take him home." So the old woman burned
soft stone. Then the wives said, " Call father." So the mother-in-law stood' by the
side of the water and said; "Old man, come, my daughters will go to the main land."
Then immediately something floated up from the water and came to the shore. The
wives put their husband in a bag. What appeared was the husband of the old
woman, and the young women were his children. They say it was Urjktelii. So when
the Unktelii had come to the shore, they filled both his eyes with the burnt stones,
and on his many horns they piled the baggage, and their husband they placed among
the baggage. He said, "My daughter, I sineil some live thing." But they said
"Bad old man, what is there to be smelled 1?" To which he replied "Oh." Thus they
set off. Moreover he said, " Let my grandchildren take little sticks and when I move
slowly let them drum on my horns." He also said, "My daughters, keep a sharp
lookout." This he said lest the Thunder should come. For the Thunder and the
Urjkteh'i are enemies. .
Now, as they went over the water towards the mainland, he said, "My daugh-
ters, something overshadows me." He said this because it had clouded up and he
knew it. But they said, "What is there to shade you; it is all clear sky." In saying
this they deceived him, for already the clouds had come over. And now when they
approached the shore the Thunder came nearer. But when they came to land they
put ashore their husband first and then took off all the baggage; and then they said,
"Go away, father; the Thunder is near." "Alas! my daughters, I thought so," he
said, and started home. But just then the Thunder shot him, and the Avater all over
turned to blood. The young man said, "Alas! my poor father-in-law!" But they
said, " He will not die of that. Although that is done, he never dies."
They had now returned to the place whence he went out, but where the people
had gone was not manifest. So he said, "Put up the tent here, while 1 go over yon-
der." He went towards the spring of water, when lo! he saw a woman with a head
so large coining. "That is my sister," he said. She was coming her head was the
proper size, but her face was all broken out in sores. "Yes, that was my sister," he
said; and as she said, "My brother that was," he embraced her, and said, "My sis-
.ter, how is it?" "My brother," she said, "Unktomi has destroyed all our people.
Me alone he has saved, but has treated me very badly. When I come thus for water
and go back, he says, i Now somebody has been courting you,' and he sprinkles hot
ashes on niy face, and so my face is all over sores." Then he said to her, "Go, take
home water, and if he says that again, say to him, 'You have destroy* d all the peo-
ple; who is there alive to say anything to me?' Then throw the water on him, and
come hither; I have pitched my tent here."
So she took the water home and went in; wherefore again Unktorni's face was
flushed, and he said, "Now some one has been courting you indeed." But she replied,
DAKOTA MYTHS. 143
"See, yon have destroyed all the people; who is there alive to say anything to nie 1?"
And she dashed the water on him. He only laughed and said, " Woman, has my
brother-in-law coine home?" She replied, "If you had been left on the unvisited
island would you ever have returned?" Then she left him and came to the tent of
her brother, who commanded his wives to hasten Avith the preparations for his sister.
So they heated water, washed her, combed her hair, put beautiful clothes on her, and
placed her in the back part of the tent. Then the man said to his two boys, "Go,
call Unktomi." They went and said, "Unktoini, we call you." He said, "Oh, how
beautiful my nephews are," and followed them to the tent of his wife's brother. He
was going in to see her who had been his wife, now dressed so beautifully and seated
in the back part of the tent; but the young man said, " Sit there in the door." To
which Unktomi made answer, "Yes, my brother-in-law, I will do what you say."
When he was seated, the young man said, " Urjktoini, eat your own dung." And
they say he did so. This was done to be avenged, because Uijktomi had once told
him to do the same. Then the young man said, " Weave tamarack roots; weave the
basket just your own size and make it come close around your neck." And Ugktomi
did so. " Sit down in it." And Unktoini sat down in it. So the young man pressed
Unktomi in and hung ifc over the fire. Unktomi squirmed, but the young man said,
"Pile on wood." So he killed Unktonii with the smoke, took out his heart and dried
it, pounded it up fine and made medicine of it. Then he gave it to his two boys, and
said, " Go, scatter it on the ruins of the village." And they did so.
When the next morning came, he said to them, " Go see the medicine you scat-
tered." They returned and said, "Father, all over there are things like worms
crawling." The next morning he sent them again. They returned and said, "Father,
the things are now very large." On the third morning he sent them again. They
brought back word, " Father, they are little men. l Stand up! You are crooked,'
they said to each other; and so they stumbled along," they said. On the fourth day
the people were perfected, and at daybreak, with drum-beating, yelling, making
proclamations, aud great noise, they came and pitched their tents around the tent of
the young man, whom they made their chief. Thus they say that by means of
Uijktomi's heart the people were brought to life again. That is all.
WAMNUHA-ITAGO&A.
SPITTER.
WKITTEN IN DAKOTA BY M. RENVILLE.
Hoksincantkiyapi war) hee tohan tagosa eca wamnuha o6aze kirj owasirj
Boy-beloved one that is when he spits then beads kinds the all
itagosa ece; hecen taoyate kirj hena wokoyake yapi ece. Heorj oyate
he spits out always or so-that his-people the those . clothes made-them always. Therefore people
regularly
ihdukârj tarjharj wikoska owasirj hihnaye au ede. Urjkarj wikoska war).
round about from young-women all to-marry- they were always And young-woman one
him coming in or regu-
large num - larly.
hers.
is hihnaye ya, urjkaij irjyurj hekta tuwe iha niyanpi. Heden inazirj;
she marry-him went, and behold behind who laughed they aloud. So-that she stopped;
urjkarj wikoska nom en upi ka heyapi; Inama! Carjktewirj den nazirj ce,
and maidens two thither they and this-say; Wonderful! Heart-killer female here stands , .
were
coining,
eyapi: ka, Iho ye, Oarjktewin, Wamnuha-itagosa hihnaye unyanpi ce,
they said: and, Come "on, Heart-killer female, Beads-who-spits-out to-marry we are going ,
urjyarjpi kte, eyapi. Hecen oin iyaye. Wikoska kirj denaoza Winyarj-
we-go will, they said. So with them she went. Maiden the those-two Women
Nonpapika ewicakiyapi. Oyate en idagapi sni, ituya icagapi; hena taku
Two they were called. People among they grew not, wildly they-grew; these some-
thing
wakarj hecapi, hecen cazepi.
mysterious such they hence their name,
were,
Hecen hena om ya, ka om iwarjka, warjna htayetu heon. Heden
So those with she went, and with she lay-down, now evening therefore. Thus
them
wanna istinmapi kta, urjkarj Winyarj Nonpapika kirj heyapi: Ihonye,
now they-sleep would, and Women-Two the this said: Come-on,
Canktewin, hanliarjna unkiktapi kinharj tarjpa waksica war) ohomni pahirj
Heart-killer female, morning we awake if birch-bark dish one around quills
orj akisonpi e psirj toiia e pa kirj harj arjpa kirjharj he Wamnuha-itagosa
-with braided that rice which that head the stands daylight if that Bead-spits-out
(?) ever (?)
hihnaye kta, eyapi. Tuka harjliarjna urjkarj Carjktewirj e pa kirj en
husband have shall, they said. But morning then Heart-killer female that head the in
ecen harj, keyapi. Hecen yapi, ka rnde warj yapi en tanka, huta tarjirj
so stood, they say. So they-went, and lake one they went in large, shore appear
sni e en ipi. Carjnarj wata warj tarjka yarjka, hen Wamnuha-itagosa
not that in they Out-on boat one large was (sitting), there Beads-spits-ont
arrived.
144
DAKOTA MYTHS. 145
torjweye cirj hetu; hecerj parjpi, ka^ Wamnuha-itagosa hihnaye urjhipi ye,
dwells the there; so they called, and, Beads-spits-out to-marry we have come,
eyapi. Hecen vvatopa war) u. Hi unkarj heyapi: Wamnulia-itagosa
they said. Then rower one was Arrived and this they say: Beads-spits-out
coming.
hilmaye urjhipi ce, eyapi. Urjkarj, Iha, tuwe heciyapi sta sdorjwaye sni,
to-marry we have come , they said. Then, No, who thus called although I know him not,
eye ca iozuna wamnuha. iyohnake ca tagosa iyeya: Urjkarj wamnuha keya
he said, and mouth full beads he-placed and spit them o:it: Then heads ahundantly
in his mouth
kada iyeya: Urjkarj ihaha pahipi; ka hecerj Wirjyarj Norjpapi kirj napin
scattered were: And laughing they picked and so "Woman-Two the both
them up:
wata kii] opapi, ka warjzi kirj kisicapi, Carjktewirj; Ako iyaya, eyapi, ka
boat the went-in, and one the they sent her Heart-killer female; Away go, they said, and
away,
kici kihdapi. Tuka he Wamnulia-itagosa ee sni. Hecen unma korj ecerj
wi tli they went home. But this Beads-spits-out that not. So other the thus
him [aforesaid]
ceya yarjka. Urjkarj, irjyurj, wata warj hinarjpa, urjkarj nina wiyatpa, maza
cry'ing was (sitting). And, 'lo, boat one came-in-sight, and very brilliant, metal
wata irakaes. Heceii u ka en hi: eke Wamnuha-itagosa hee; iye kirj
boat indeed. Thus it was and there arrived: this Beads-spits-out that was; he the
coming
taku wiyatpa ece koyake nakaes nina okitaniij. Hecen, Taku 013, wikoska,
some- bright alone wears indeed, very appears. Then, What for, maiden,
thing
den yaceya he, eya.- Urjkarj is, Wamnuha-itagosa hihnaye hi keya; ka
here yon cry ? he said. And she, Beads-spits-out . to-marry came, sliesaid: and
en Whjyarj Norjpa token ecakiconpi he okiyake. Uijkarj, Ho wo, ui)hde
these Woman Two how they did to her that she told him. Then, Come on, we-two-
go-home
kta ce eye ca kici ki.
will , he said, and with he arrived
her at his
home.
Ito unmapi kiij he omdake kta. Hecen Winyarj Nonpapi kirj wi6asta
Now others the that I tell will. Thus Women Two the man
korj kici kipi. Urjkarj kurjkisitku ti en ipi. Urjkarj irjyurj tuwe heya;
the with they reached Then grandmother-his house in they And lo some one this said;
[aforesaid] home. came.
Siyaka, Wamnulia-itagosa iiico ce, eya. Urjkarj, Ho, token takeye se,
'Teal, Bead Spitter you-calls , he-said. Then, Soho! somehow what-ne- it
says seems,
eya: Hecen upi sni po, he taku wakarjyarj ecorjpi e6e e tuwena wirjyarj
lie said. Hence como ye not, this something mysteriously they-do always that no-one woman
warjyake sni ecee ce, eya ca iyaya. Tuka wirjyarj korj heyapi: Taku
sees not always , he said, and went. But women the this said: What
[aforesaid]
wakarj kes warjyag urjyakorj ecee, ekta urjye kte, eyapi; ^:a en yapi.
mysterious even seeing we-two-are always, to it we-two-go will, they said; and there wont.
Urjkarj nina oko e hecen wakeya ohdoka war) ohna etorjwarjpi, urjkarj
Then mucb noise that so tent hole one In they looked, and
hihnakupi korj hee nite kirj he awacipi: urjkarj tawicu kiij eyokasirjpi e
hnsband-theirs the that-is back the that they danced on: and wives-his the looking in that
[aforesaid]
warjwidayake; urjkarj nazirj hiyaye ca, Mis siyaka nite awacipi owapa, eye
them-he-saw; and he rose to his feet and, I . teal's back dancing on I follow he said,
ca psipsica, keyapi. He magaksica waij siyaka eyapi ecee, hee keyapi.
and jumped often, they say. This duck one teal called always, that-is-it they say.
7105 VOL ix 10
Heorj deharjyarj magaksica kirj he nite kirj cepe sni: urjkarj he oyate awacipi
Therefore to-this-time duck the this back the fat not: and this people they danced
on him
ka hececa, eyapi ece.
and so-it-is, they say regularly.
Hehan wirjyaij korj hdicupi, ka sina nom, unnia tulimaga mahen
Then women the they-started and blanket two, the one bees within
[aforesaid] home,
ehiiakapi, ka urjma tazuska mahen ehnakapi, ka iyayapi; ka urjma wirjyarj,
tbey-placed, and the other ants within they-placed, and went on: and the other woman,
Carjktewhj eciyapi korj he hoksincarjtkiyapi kirj kici warjkan yarjka; tuka
Heart-killer she was the that boy-beloved the witli above was [sitting]; but
female called [aforesaid]
yns tarjkan hiyuyapi, ka iye itarj-anog iyotarjkapi. Urjkarj Siyaka hde ca
taking outside they thrust her, and tliey 6n-each-sido they sat down. Then Teal went- and
home
ki ka sina urjmarj yugarj, tnka tulimaga korj yazipe. Ake urjma yugarj,
he and blanket the one opened, but bees the they-stung- Again the other opened,
reached [aforesaid] him.
home
tuka taznska kirj yazipe. Urjkarj, Ecirj taku wakarj ota ce, eye ca sina
but ants tlie they bit Then, Indeed what mysterious many , he'said, and blank-
[aforesaid] him. ets
yazamni, tnka tazuska tulimaga ko ti ozuna; hecen owasirj wicakahapapi.
opened out, but ants bees also house full; so that all they were driven out.
Hecen ye ca Wamnuha-itagosa Siyaka tawicu kii) iiapiii om yaijka en i;
So he- and Bead Spitter Teal wives-his tlie both with was there he
went [sitting] arrived;
ka, Cirjye, liakakta kirj he mien ye, eya. Tuka ecaca tak eye sni. Ake
and, Older brother, last the that return her to me, said. But 110-way something said not Again
eya kes ecaca tak eye sni. Urjkarj hecen iSiyaka kirj hde ca dowai^ niyai)
he although not- some- said not. And so Teal tlie went- and he sang aloud
said at-all thing home
keyapi: Warnnuha-itagosa, wi hakakta mien wo; mde akasarjpa kes carjsuska
they-say: Bead Spitter, ' woman-last return her to me; lake across even box-elder
ko okatarjtarj ihewaya ce, eya do war) niyarj. Heon dehan woyazai^ wai)
also pounding-in-often I drive , he said 'he sang aloud. Therefore now sickness one
tukten. torjwicaye ca nina wicayazai^ ece kirj he Siyaka wicao, eyapi kirj
when pus-fonns and very they sick always the that Teal then-shoots thev-say the
hetarjharj he icupi.
hence this they-take.
Hehan. harjyetn keharj Igarjgarjheca isarj Avar) icu ka en ya: nrjkarj
Then night when Sharp-grass knife one took and there went: And
Hoksincantkiyapi kirj wirjyarj kirj riapin om istirjma warjka: tuka pa kirj
Boy-beloved the women the both with sleeping he lay: but head the
tahu kirj en baksa iyeye ca hehan ti mahen wakey a kiij mahen yuha inazirj.
neck the in he-cut-off and there ' house-in tent the within having he stood
there.
Hehan oyate kirj sdorjyapi. Hoksincarjtkiyapi korj pa cona warjka e hecen
Then people the knew-it. Boy-beloved the head without lay that so
[aforesaid]
owodutatorj. Hecen Siyaka ti kirj ekta yapi; urjkarj korjkisitku kon
tumult-was Thus Teal house the to tieywent; and grandmother-bis the
[aforesaid]
owaijcaya toki ye ca ti akan ekihde ka en yapi. Tuka hok'a gina waij
all-over some- she and house upon placed, and there they went. But heron brown one
.where went
khjyarj iyaye, hecen waliupakoza waij hok'agicana eciyapi korj he siyaka
flying went, so that fowl one little brown heron is called the that teal
(snipe) [aforesaid]
DAKOTA MYTHS. 147
kunkisitku ee. Hecen cedi kahmirj warj en iyahe. Hecen oyate kir) en
grandmother Iris is- Then reed corner one in she alighted. So people the thus
aye ca cedi wita kirj ecehna inapaijpi ka inakukapi. Hecen cedi hute kirj
went and reed island the entirely tramped down and stamped out. Hence reed roots the
owasirj sasa eca kiij hena Siyaka kuijkisitku we kirj hena ee, keyapi.
all red here when the those Teal grandmother-his blood the those are, they say.
and there
Hehan Siyaka is Hoksincarjtkiyapi pa kirj yuha wicastayatapi kirj
Then Teal he Boy-beloved head the having chief the
timahen wokeya kirj mahen yuha inazirj. Djkarj Hoksincarjtkiyapi horjku
house-in tent the within having he stood there. And Boy-beloved mother
ceye ca, Walite sni, sica, micirjca kirj wowihaliaye ca nite awaci" wicakiye
his cried and. Worthless, bad, ray-child the debauched and back on-dance them-he-made
cikorj walipaniniaye, eya ceya ca, Toki he miye nakaes hecaraorj, eya ecee.
that-one poor-me-made, said crying when, "Well, that I indeed that-I did, he-said always.
Urjkarj Urjktomi kicopi, ka horjku kirj heya ceya ca; Toki is heya niyarj
Then Uijktoini they called, and mothor-his the tins-said crying when; Well, he this said afond
ece, he miye naes hecamorj, eya ece; Eca iyukcarj wo, eyapi. Urjkarj,
always, that 1 verily this I did, he said always; Indeed consider thou, they said. And
Urjktomi witkotkoka ehapi ce, tokeca idukcarjpi sni he. De wakeya kir)
Uz|ktoini a fool you say , why . you consider not ? This tent the
mahen nazin, heya. Urjkarj wakeya kirj yuzuzupi, urjkarj Siyaka Hoksin-
within standing, he said. ' Then tent the they tore.down, and Tedl Boy-
caqtkiyapi pa yuhe, ca urjma is isarj kor) yuhe ca warjkan inazirj. Urjkarj,
beloved head he-had, and other he knife the had and above he-stood there. Then,
[aforesaid]
Run ku wo, yani kta ce eyapi. Tuka wankan iyaye, ca hanyetu wi kii^
Down come thon, you live shall , they said. But upward he-went, and night sun the
cokaya inaziq. Hecen tohan hanyetu wi mima ca taku warj taîi] kii] he
in-the-middle he-stood there. Thus when night sun round and something one appears the that
Siyaka ee, nape sarjni Wamnuha-itagosa pa kirj yuhe ca urjma is Igarjganheca
Teal is, hand one Bead-Spitter head the holds, and other it Sharp-grass
isarj korj yuhe ca nazii), keyapi.
knife the holds and he stands, they say.
[aforesaid]
NOTES.
1. The form, Boy-beloved, is said to be used only of the first-born or eldest son
of a chief, and so would stand for Prince. It is 'hoksidarj,' &OT/, and 'cantekiya/ to
love. This is put in the plural and passive form, and so means .Beloved-Son.
2. This myth shows that plurality of wives is a custom of ancient date among
the Dakota, and that the taking of sisters was a common form of it. Further, the
myth shows a very low state of social morality. To the question, what laws or im-
memorial usages among the Dakota, restrain them in their matrimonial alliances, M.
Eenville answers, "There are no laws that is,laws with penalties to prevent a man
from taking his sister to wife, or even his mother, but we simply say such a man is
like a dog he is a dog." That they often have largely transgressed the line .of pre-
scribed consanguinity, in taking wives, is evidenced by the name Kiyuksa being worn
by a number of the sub-geutes in the Dakota nation. This dividing or breaking of
custom is uniformly referred to their matrimonial alliances.
3. It is interesting to note in these myths the origin, or at least the explana-
tion, of certain singular forms of speech in the language, which it is impossible to
account for otherwise. For example, in this myth, we have ' &yaka-o,' Teal-shot,
148 DAKOTA GRAMMAR,. TEXTS, AND ETHNOGRAPHY.
which means a boil, the core of which is the mythical arrow of box-elder which the
Teal drives in, even from beyond the lake.
4. Rather a beautiful mythical idea is that the roots of the tall reeds are made
red by the blood of the snipe, which is the grandmother of the teal. Another, which
is quite as good as our "man in the moon," is the translation of the Teal, with the
gory head of Boy-beloved, together with Sharp-grass and his executioner's knife, to
the broad land of the Night Sun.
TRANSLATION.
There was a Boy-beloved whose spittle was all kinds of beautiful beads. So
abundant were they that his people arrayed themselves therewith. As the fame of
this spread abroad, the young women of surrounding tribes were all anxious to have
him for a husband. And as.a certain maiden was going to make him her husband, if
possible, she heard behind her some one laughing. She stopped, when lo! two women
came up and said, "Why, here stands Heart-Killer." And they added, "Come
along, Heart-Killer, wo are going to make the Bead-Spitter our husband5 let us go
together." So she went with them.
These two young women Avere called "The Two-Women." They did not grew
from the people, but grew wildly and were supernatural beings, hence their name,
"The Two-Women."
So Heart-Killer went with them and lay down with them, as it was now night.
But before they went to sleep the two women said, "Look here, Heart-Killer, when
the morning comes, at whosesoever head stands the birch-bark dish with quill work
around it and filled with rice, she is the one who shall have Bead-Spitter for a
husband." So when the morning came it was standing at the head of Heart-Killer,
they say.
Then they went on and came to a large lake, whose farther shores could not be
seen. Out on the water was a large canoe. And as this was where Bead-Spitter's
village was they called a,nd said, " We have come to get Bead-Spitter for our husband."
Some one came rowing. When he arrived, they said, " We have come to make.Bead-
Spitter our husband." To which he replied, " I do not know any one by that name;"
but at the same time he filled his. mouth with beads, and then spat them out. The
beads were scattered all around, and, laughing, they gathered them up. Then the two
women went into the canoe, but the other they drove back, and said, " Go away,
Heart-Killer." So they went home with the man, but he was not Bead-Spitter.
Heart-Killer stood there crying, when, lo! another canoe came in sight. It was a
very bright and beautiful one, for it was all metal. It came on and arrived. This
was the Bead-Spitter, and, as.he wore very bright clothing, the appearance was very
splendid.
"Young woman, what are you crying for here 1?" he said. So she told him she
had come to get Bead-Spitter for a husband and what the two women had done to
her. Then he said, "Come on, we two will go home." So she went home with him.
Let us return to the others.
The two women went home with the man whom they had met. His name was
Teal-Duck, and he lived with his grandmother. By and by some one said, "Teal-
Duck, Bead-Spitter calls you to a feast." The Teal said, "Indeed, somebody has
said something;" and then to the women he said, "Do not come; they are making
mystery; no woman looks at it." So he went. But the women said, "We, too, are
DAKOTA MYTHS. 149
accustomed to sec the supernatural; we will go," and so they went. When they
reached the place there was much noise, and they came and looked in by a hole of
the tent, and lo! the inmates were dancing on the back of Teal-Duck. He saw his
wives peeping in, and jumping up, said, " I, also, will join the dance on the Teal's
back," and so he jumped about. They say this was the duck that is called the "Teal,"
and hence, to this day, that duck has no fat on its back, because the people danced
on it, they say.
Then the two women started back, and, taking two blankets, they put bees in
the one and ants in the other and went on. The other woman, who was called Heart-
Killer, was with the Boy-Beloved. Her they took and thrust out, and then placed
themselves on either side of him.
Then Teal-Duck came home, and when he had lifted one blanket the bees came
out and stung-him; when he lifted the other the ants came out and bit him. Then
he said, " Indeed, here is much that is strange," and so he opened out the blankets
and the ants and bees swarmed out and drove everybody from the house. So he went
and found the two wives of Teal-Duck with Bead-Spitter, to whom he said, " My
elder brother, give me back the younger one." There was no reply. Again he
made the demand, but no answer came. And so Teal-Duck went home singing this
song, they say:
" You Spitter of-Pearls, give me back my younger wife;
For over the lake I always drive box-elder pegs."
And from this has come down to us this form of speech, viz: When sores come
out on people and pus is formed, they say, "Teal-Duck has shot I hem."
Now, when night came on, Sharp-Grass took his knife, and finding the Boy-
Beloved sleeping with the two women, he cut off his head, and, holding it in his hand,
took his station iuside of the tent. When the people knew that the Boy-Beloved
lay headless there was a great tumult. So they went to the house of the Teal, but
his grandmother had placed him on the top of his tent. They went in, but only a
little brown heron came flying out. Hence the fowl that is called Little-Brown-Herou
(snipe) is the grandmother of the Teal-Duck. It flew away and alighted in the corner
of a reed marsh. Then the people went and trod down and trampled up thoroughly
the reed island. Hence, when all the roots of the reeds are red, they say this is the
blood of the Teal's grandmother.
Then Teal-Duck, having the head of the Boy-Beloved, went and stood within
the tent of the chief. And the mother of Boy-Beloved cried, and said, " You bad,
worthless fellow who debauched my child and had people dance upon your own back,
you have impoverished me." While she cried, some one said, "Indeed, and was it I
.who did this thing?" Then they called Uijktomi, and when his mother said, crying,
" Who is it who says this aloud, ' Indeed, and was it I who did it 1?'" Then Uijktomi
said, "Now, consider this: You say Uijktomi is a fool; why, don't you understand
this 1? It is he who stands within the tent who says this."
Then they tore down the tent and beheld Teal-Duck holding the head of Boy-
Beloved and the other having the knife, and they stood up high. " Come down,"
they said, "you shall live;" but up they went and stood in the moon. And so
now, when the moon is full, what appears in it is Teal-Duck holding the head of One-
who-spits-out-pearls, and the other is Sharp-Grass holding the knife in his hands.
This is the Myth.
PARABLE OF THE PRODIGAL SON LUKE XV, 11-32.1
Wicasta warj cirjhirjtku norjpa: urjkarj hakakata kirj he atkuku kirj
Man a son-his two: and youngest the that father-his the
heciya: Ate, woyuha mitawa kte cirj he mic.u-wo, eya. Urjkarj woyuha
said-to-hiin: Father, goods-' mine will-be the that me-mine-give, he-said. And goods
kirj yuakiparn wicaku. Urjkar) iyohakam arjpetu tonana, cirjhirjtku hakakta
the dividing them-he gave. And after day few, son-his youngest
korj he owasirj witaya tpahr, ka iteharjyarj makoce war) ekta idimani ya;
that- that all together gathered and a-far-off country a to traveling went;
was his-own,
ka. heii siliarj oharjyarjpi kiij or], taku yuhe cirj owasirj hdutakunisrii. Urjkar)
and there had doings the by, what he-had the all he-destroyed-his-own. And
owasirj warjna hdusote ceharj, makoce kirj he en wicaakrliarj liirjca; urjkarj
all now he-had-speut when, country the that in famine very; and
Ins own
hirjrmkaha wicakiza. Urjkarj makoce kirj hen urjpi kirj warjzi ti kirj ekta
consequently he-was-in want. And country the there dwelt the one house the to
i, ka kici yarjka; urjkarj he maga kirj ekta kukuse wo wicaku kte yesi-
went, and with was; and that-one field the to swine food them-give should sent.
Urjkarj kukuse taku yutapi kirj hees orj wipiiciye wacirj; tuka tuwedarj
And swine what eat the even-that with fill-biiuself desired; but some-one
dot oku sni. Urjkarj warjua iciksuye cehaij heya: Ate wicasta opewicatorj
food gave- not. Arid now remembered- when this-said: My- man them-bought
him himself father
kirj heca tona wicayuha, ka hena aguyapi iyakicuya yuhapi, tuka miye ke
the such how-many them-has, and those bread more-than-enough tliey have, but I myself
wotektehdapi kiij orj atakunrsni amayarj ce. Ito nawazrrj, ka ate ekta
hunger the by- I am becoming feeble. Lo! T stand and my- to
moaiis-of (-arise), father
walide ca, hewakiye kta; Ate, malipiya kirj ekta ka niye nakurj riitokam
I-go-home and, to-him-I-say-this will: Father, heaven the against and thee also thee-before
wawalitani; ka detarjharj cirjcamayaye kta iyemacece sni; wicasta
I-have-sinned; and from-this time, child-me-thou-have shouldst I am worthy not; man
opewicayatorj kirj hees warjzi iyececa makaga wo, epe kta ce, eya. Urjkarj
hoin-tlrju-has't-bought the even one like me-make; I-say will , he-said. And
nazirj hiyaye, ca atkuku ekta ki. Tuka nahahiij iteharj ku, atkuku
he rose to his feet, and father-his to went-home. But while-still far-off coming- father-his
home,
warjhdake ca, orjsikida ka, rrjyarjg ye ca, sposkiii hduze ca, iikputaka. Urjkarj
saw-him and had-con\nas- and running went, and by-the-neok cla.spod and kissed-him And
his own sionon liis own, his own, his own.
cirjhirjtku kirj heciya: Ate, mahpiya kirj ekta ka niye nitokam wawalrtani,
son-his the tliis-said- Father, heaven the to and thee thee-bcfore I-have'-sinned,
to-him:
ka detarjharj cirjcamayaye kte cirj he iyemacece sni, eya.
and from-this-time child-iue-tlio'u-have shouldst the that I am worthy not, he-said.
1 The accompanying interlinear translations from the Bible appeared ill the edition of 1852, just
after the Grammar.
150 .
DAKOTA MYTHS. 151
Tuka atkuku kirj taokiye kirj hewicakiya: Sina iyotarj waste kirj he
But father-his the bis-servant the this-to-them-said: Blanket ~" most good the that
au-po, ka hjkiya-po; ka mazanapcupe warj nape kirj en iyekiya-po; ka
bring ye, and put-on-him-ye: and fiuger-ring a hand the on put-ye; and
siha harjpa ohekiya-po; ka ptezicadarj cemyapi kirj he den au-po, ka kte-po;
feet moccasins put-on-him ye; and cow-calf fatted the that here hring-ye, and kill-ye;
waurjtapi ka urjkiyuskirjpi kta ce. Micirjksi kirj de ta, urjkarj kini; tarjirjsni
we-eat and we-rejoice will . My-son the this dead, and lives-again;" lost
ka iyeyapi, eya. Urjkarj hirjnakaha wiyuskirjpi.
and is-found, he-said. And immediately they-rejoiced.
Urjkarj cirjhirjtku tokapa korj, he magata urj: urjkarj tikiyadarj ku ca
. And son-his eldest that-was, that fleld-at was: and house-near-to was when
coming
home
dowarjpi ka wacipi naliorj. Urjkarj ookiye warjzi kiparj, ka hena token
singing and dancing he-heard. And servant one he-called-to, and these-things how
kapi hecirjharj, he iwarjga. Urjkarj heciya: Nisurjka hdi; urjkarj ni urj ka
meant if, that he-inquired. And he-said-this- Thy-younger- has- and alive is and
to-him: brother come-home;
zaniyarj hdi kirj; heorj-etarjharj niyate ptezicadarj cemyapi korj he kikte ce,
well has- the; therefore thy-father cow-calf fatted that-was that killed ,
come-home for him
eya. Urjkarj hecen sihda, ka tin kihde wacirj sni; hehaii atkuku kirj
he-said. And so he-was-angry, and into-the- he-go- desired not; then fathe»-his the
house home
taijkan hiyu ka cekiya. Urjkarj hehan wayupte <5a atkuku kirj heciya:
out came and besough't-him. And then he-answered and father-his. the this-said-to.
Iho, waniyetu ota warjna waociciye, ca iyae ciij tohirjni kawape sni; hececa
Lo! winter many now I-have-helped-thee, and thy-word the ever I-passed- not; thus
bevond
esta, kodawicawaye cirj orn wimduskirj kta e tohirjni taciijcadarj waijzi
although, frieud-them-I-have the with I-rejoice might that at-any-time f deer-child one .
rnayaku sni ce: Tuka nicirjksi witkowirjpi kirj om woyuha nitawa kirj
mc-thou- not : But thy-son harlots the with property thy the
gavest
temniciye cirj de hdi ca, warjcake ptezicadarj cernyapi kirj he yecicata ce,
eatcn-up-for'-thee the this come- when, at-once cow-calf fatted the that thou-for-him- ,
home bast-killed
eya. Urjkarj heciya; Cirjs, olmjniyarj mici yaurj; ka taku mduhe cirj he
he-said. And tliis-be-said- Son, always me:with thou-art; and what I-have the that
to-him:
iyulipa nitawa. Nisinjka kiij de ta urjkarj kini; taijirjsni, urjkarj iyeyapi
all thine. Tliy-youngcr- tbo this was- and has-come- was-lost, and is-found
brother dead to-life;
kiij heorj etarjhaij ito, carjte uijwastepi ka urjkiyuskhjpi kte cirj he hecetu
the therefore lo! heart we-good and we-rejoice should the that is-right
ce, eya ce.
, he-said .
THE LORD'S PRAYER.

Itarjcarj tawocekiye kin.
Lord his-prayer the.
Ateurjyarjpi malipiya ekta narjke cirj; Nicaze Kirj wakarjdapi kte;

Father-we-havo heaven in thou-art the; Thy-name the holy-regarded shall;
Nitokicorjze kiij u kte. Malipiya ekta token nitawachj ecorjpi kiij, maka akan
Thy-kingdom the come shall. Heaven in how thy-will is-done the, earth upon
hecen ecorjpi nurjwe. Arjpetukii) detaku-yutapiurjku-po:1 ka wainjhtanipi

so done may-it-be. Day the this food us-give: and our-trespasses
kirj urjkicicazuzu-po, urjkis iyecen tona ecirjsniyai) uqkokicihaijyarjpi hena
the erase-for-us, we like-as as-may-as wrongly have-done-to-us those
iyecen wicurjkicicazuzupi kirj. Wowawiyutarjye kii) he en iyaye urjyarjpi
even-as them-we-forgive the, Temptation the that into to-go ns-cause
sni-po, ka taku sica etarjhar) eui)hdaku-po. Wokicorjze kin, wowas'ake kin,
not, and what had from us-deliver. Kingdom the, strength the,
wowitai) kirj, henakiya owihanke wanin nitawa nuijwe. Amen.
glory the, all-those end none thine may-be. Amen.
THE FOURTH COMMANDMENT.

Woahope itopa.
Commandment fourth.
Anpetu-okilipapi kirj he kiksuye ca wakarj da-wo. Anpetu sakpe

Day-of-reat the that rememher and holy regard thou. Day six
litayani ka nitohtani kirj ovvasii) ecanorj kta. Tuka arjpetu isakowii) kii) he
thou-labor and thy-work the all thou-do shalt. But day seventh the that
arjpetu-okihpapi, Yehowa Taku-Wakarj nitawa ki^ he tawa, he en wicolitani
day-of-rcst, Jehovah God thy the that his, that in work
takudarj ecanoi] kte sni, niye ka nicirjksi, nicurjksi, wicasta nitaokiye, wiijyai]
some-little thou-do shalt not, thou and thy-son, thy-danghtor, man thy-servant, woman
nitaokiye, nitawoteca, ka tuwe tokeca nitatiyopa kh) en UTJ kii) henakiya.
thy-servant, thy-cattle, and whoever else thy-door the in is the so-many.
Arjpetu sakpe en Yeliovva mahpiya, maka, miniwaijca ka taku ohnaka
Day .six * in Jehovah heaven, earth, water-all and what is-in
ko owasirj kaga; uijkai) aijpetu isakowiq ki]} he en okihpa, hecen Yehowa
also all made; and day seventh the that in rested, so Jehovah
arjpetu-okihpapi kirj he hdawaste ka hduwakarj.
day-of-reat the that hlessed and hallowed
his own his own.
1 Some of the Dakota object to the use of the impeiative in wo and po, in addressing God, pre-
ferring the ending ye, please. J. o. D.
DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY.
PART THIRD.
ETHNOGEAPHY.
153
ETHNOGRAPHY.
CHAPTER I.
THE DAKOTA.
The introduction to the Dakota Grammar and Dictionary, published
by the Smithsonian Institution in 1852, commences with this paragraph:
The nation of Sioux Indians, or Dakotas, as they call themselves, is supposed
to number about 25,0,00. They are scattered over an immense territory, extending
from the Mississippi Eiver on the east to the Black Hills on the west, and from the
mouth of the Big Sioux Eiver on the south to Devils Lake on the north. Early
in the winter of 1837 they ceded to the United States all their land lying on the
eastern side of the Mississippi; and this tract at present forms the settled portion
of Minnesota. During the summer of 1851 the Commissioner of Indian Affairs, with
Governor Kainsey, of Minnesota, negotiated with the Dakotas of the Mississippi and
Minnesota, or St. Peters Valley, for all their laud lying east of a line running from
Otter-Tail Lake through. Lake Traverse (Lac Travers) to the junction of the Big Sioux
Elver with the Missouri j the Indians retaining for their own settlements a reservation
on the upper Minnesota 20 miles wide and about 140 long. This purchase includes all
the wooded lands belonging to the Dakotas, and extends, especially on the south side
of the Minnesota. Eiver, some distance into the almost boundless prairie of the West.
Beyond this, the Indians follow the buffaloes, which, although evidently diminishing
in numbers, still range in vast herds over the prairies. This animal furnishes the
Indian with food and clothing, and a house, and, during the summer, with the " bois
de vache" for fuel. In the winter these sous of the prairie are obliged to pitch their
tents at or in tlie little clusters of wood, which here and there skirt the margins of
the streams and lakes. t
The interval of thirty years has made such changes in this people as
to require an almost entirely new statement. First, as regards numbers:
The above statement was made mainly by estimation, and not on actual
count. Only a small portion of the Dakota were at that time receiving
annuities. In this case the estimate was largely under the truth. Since
that time, when the western Dakota were at war with our Government,
they were variously estimated as numbering from 40,000 upward. But as
155
they are now gathered at the various agencies, viz, Cheyenne River, Crow
Creek, Devils Lake, Lower Brule, Pine Ridge, Rosebud, Sisseton, Stand-
ing Rock, and Yankton, in Dakota Territory, with Poplar River in Mon-
tana, and Santee in Nebraska, they are reported at a little less than 30,000.
This does not include the more than 100 families of homesteaders at Flan-
dreau and Brown Earth. Nor does it include Sitting Bull's party, the
greater part of which has recently returned to the United States. In addi-
tion to these, are, Dakota-speaking people beyond the line, the Stoneys,
and Assiniboin, besides at least 1,000 of the refugees from our war of
1862, who have become permanent residents in the Queen's dominions.
We now conclude that 40,000 will be a low estimate of those who speak
the Dakota language.
Secondly, as regards habitat: This will be made plain by a brief state-
ment of the migrations and history of the different tribes which constitute
the Dakota nation.
TRIBES.
Their name, the Dakota say, means leagued or allied; and they some-
times speak of themselves as the " Oceti sakowirj," Seven council fires,
These are the seven principal bands which compose the tribe or nation, viz:
1. The Mdewakantorjwai), Village of the Spirit Lake. Their name is
derived from a former residence at Mdewakarj (Spirit or Sacred Lake), Mille
Lacs, which are in Minnesota, at the head of Ruin River. This was the
old home of the nation, when Hennepin and Du Luth visited them two
hundred years ago. As these so-called Spirit Lake villagers occupied the
gateway of the nation, they were for a long time better known than the,
other portions of the tribe, and came to regard themselves as living in the
center of the world. Thirty years ago this record was made of them:
They are divided into seven principal villages, three of which are still on the
western bank of the Mississippi, and the others on or near the Minnesota, within 25
or 30 miles of Port Snelling. This portion of the Dakota people have received an-
nuities since the year 1838, and their number, as now enrolled, is about 2,000. They
plant corn and other vegetables, and some of them have made a little progress in
civilization.
In that same year of 1851 they sold their land to the Government
and were removed to a reservation on the upper Minnesota, and were the
principal actors in the emente of 1862, which resulted in their capture and
dispersion. Those who fled to the Dominion of Canada with Little Crow
have, for the most part, remained there, while those who lived through the
DAKOTA TRIBES. 157
ordeal of captivity are now a civilized people at the Santee Agency, in

Nebraska, and at the Flandreau Homestead Settlement on the Big Sioux.
The origin of the name Mdewakarjtonwarj.is accounted for by Mr. M.
Renville as follows: In the east country there was a large lake, and in the
lake there was a Taku-Wakan, which was feared. But there they made
their village. And when the planting time came this local god always
made his appearance. But this gens dreamed of it and worshiped it, and
no more feared it. Hence they got the name of " Sacred-Lake Villagers."
This was an original gens of the Dakota people, which was afterwards
divided into seven gentes, viz: (1) Ki-yu-ksa, Breakers of custom or law,
said to refer to marrying into their own gens. (2) He-mni-carj (Hay-
minnee-chan), Hill-ioaier-wood, the name of Barn Bluff at Red Wing. (3)
Ka-po-za (Kaposia), Liglit ones, those who traveled unincumbered with
baggage. (4) Ma-ga-yu-te sni, They who do not eat geese. (5) He-ya-ta-
tor)-we, The Back Villagers. This was the Lake Calhoim baud. (6) Oyate-
sica, Bad people. (7) Tirj-ta-tor)-we, Prairie Villagers?
2. The Wahpekute, Leaf-shooters. It is not now known from what
circumstances the Wahpekute received their name. Thirty years ago
they were a roving band of about 500 or 600, who laid claim to the
country of Cannon River, the head waters of the Blue Earth, and west-
ward. They were guilty of the massacre of Spirit Lake, in Iowa, in 1857,
and were so demoralized thereby that they became rovers, and have lost
their place in the Dakota family. After the sale of their land, in 1851,
they became connected with the Spirit-Lake band, and, disregarding their
gentes, some of them are now at Santee Agency and some at Sisseton
Agency, but the greater part have fled to the Missouri River and to Canada.
3. The Walipetorjwar), Village in the Leaves, probably obtained their
name from the fact that formerly they lived only in the woods. The old
home of this band was about the Little Rapids, which is some 45 miles by
water from the mouth of the Minnesota River. * Thirty years ago it was
written:
About 300 still reside there, but the larger part of the band have removed to
Lac-qni-parle and Big Stone Lake. In all they number about 1,000 or 1,200 souls.
They all plant corn, more or less, and at Lac-qni-parle, one of the mission stations
occupied by the American Board of Commissioners for Foreign Missions, they have
made some progress in learning to read and write their own language, and have
substituted, to some extent, the use of the plow for the hoe.
1 Hake-waste, a chief of the Mdewakaijtoijwaij, who was in Washington, D. C., in 1880, gave
the fifth and seventh gentes as " Heyata otoijwe " and " Tiyta otoq we;" but since then Rev. A. L. Riggs
has given the forms " Heyatatonwan " and "Tintatoijwaij." J. o. D.
158 DAKOTA GRAMMAR. TEXTS, AND ETHNOGRAPHY.
These Dwellers in the Leaves were more or less mixed up in the out-
break of 1862. Some of them fled to Manitoba, where they now have a
native church near Fort Ellin. Some of them were of the captivity, and
carried letters and religion into the prison, while some were prominent in
bringing about a counter revolution and in delivering the white captives.
They are now mixed with Sisseton on the Sissetoii and Devil's Lake Reser-
vations and in the Brown Earth Homestead Settlement.
Mr. M. RenviJle accounts for the origin of the name Leaf Villagers in this wise:
"First, tradition says the clan were in tlie habit of making booths with tree
branches with the leaves attached. Secondly, when camping in a country of prairie
and woods they were in the habit of making their camp in the wood. Hence their
name. They were divided into three subgentes, viz: 1. Wah-pa-toij-wan. 1 2. Ta-ka-
psin-tona. 3. Otehatoijnsi. They lived originally at Knife Lake, where there was a
beautiful prairie. A part of the clan became famous ball players, and hence the name
-of Takapsintona. Another part were afraid of enemies, and so, when on journeys,
they sought a thicket in which to make their camp. Hence they were called Otelii-
atonwe, Dwellers in Thickets."
4. The Si-si-torj-warj. Formerly we were told that si-sirj meant
swampy land; and so we translated the name Swamp Villagers. But the
evidence is in favor of another meaning and origin. M. Renville gives the
following: At Traverse des Sioux, at the Blue Earth, and on the Big Cot-
tonwood, they made their villages. They took many fish from the river
and lakes. These they cut up and dried, throwing the scales and entrails
in heaps, which appeared partly white and shining, and partly black and
dirty. This appearance they called sirj-sirj. And hence when the young-
men of other villages would go to see them they said, Let us go to the
Sisiatorjwarj those who live on the sirjsirj. Hence the people were called
Sisseton.
They were divided thus into subgentes: The white people brought
whiskey. The Sissetoiis got drunk and killed each other. By this means
they were scattered. , Some went up to Lake Traverse, and some went to
the Two Woods west of Lac-qui-parle.
These last were called (1) Ti-zaptaima, Five Lodges. These were
Thunder Face's people. Some were called (2) Okopeya. These were his
brother's followers. A part of the gens remained at Traverse des Sioux
'The following is a full list of the geutes of the Walipetonwan, as obtained from their mis-
sionary, Rev. Edward Ashley, in 1884: (1) Inyan ceyaka atonwai), Village at the Rapids ; (2) Takapsin
toij wanna, Those who Dwell at 'Hie Shinny-ground; (3) Wiyaka otina, Dwellers on the Sand; (4) Otehi
atonwai), Village On-the-Thicket (sic); (5) Wita otiua, Dwellers In-tlie-Island ; (6) Wakpa atonwan,
Village On-the-River; (7) Caij-kaga otina, Dwellers In-Log (huts?). When they camped with the
Sisitonwaij, a different order of these gentes Avas observed, as will be explained hereafter. j. o. D.
DAKOTA TRIBES. 159
and at Little Kock. These were called (3) Can-sda-ci-ka-na, Little place
bare of wood. 1 These were Sleepy Eyes' and Red Iron's people. Another
portion was called (4) Amdo-wa-pus-kiya. They lived at Lake Traverse
and were great buffalo hunters. They often moved camp when their meat
was not dried, and so spread it out on the horses' backs and on the thills,
and hence were called Dryers on the Shoulder. These were Standing Buf-
falo's people. (5) Basdece sni. (6) Kapoza. (7) Ohdihe.
Previous to 1862 they numbered about 3,000. But, being in-
volved in the uprising of that year, they fled to the Missouri River and
to Canada. Some have returned, and are at the Sisseton and Devil's Lake
agencies.2
These Mississippi and Minnesota Dakotas are called, by those on the
Missouri, Isarj ties or Santies, from 'isarjati' or 'isarjyati;' which name seems
to have been given them from the fact that they once lived at Isarjtamde,
Knife Lake, one of those included under the denomination of Mille Lacs.3
1 Mr. Ashley says that these were Sleepy Eyes' division of the Kalimi atonwaij. J. 6. D.
2 The following are the gentes and subgentes of the Sisitonwan, as given by their mission-
ary, Rev. Edw. Ashley, in 1884. Beginning at the north and to the right of the^ opening of the
tribal circle the tents were pitched in the following order: 1. (ft) Wita waziyata otina, Dwellers at
the'Northern Island. (6)'Ohdihe. 2. (a) Basdede sni, Those who do not split (the backbone of the
buffalo). (6) Itokali-tina, Dwellers at the South. 3. (a) Kalimi atonwaij, Village at the Hend. Part of
these were called Oaijs"da oikana. (6) Mani-ti, Those ivho pitched their tents away from the main camp.
(c) Keze, Barbed, as a fishhook; a name of ridicule. The Keze tents were on the right of the south
end of the tribal circle. On the left of them came: 4. Oaijkute, Shooters at trees, another name given
in derision. 5. («) Ti-zaptaij, Five Lodges, (b) Okopeya, In danger. 6. Kap.oza, Those who travel with
light burdens. 1. Amdowapuskiyapi, Those who place the meat on their shoulders in order to dry it. These
were divided into three subgentes, Maka ideya, Wainudiupi duta, and Wa,qnidi nahotorj. When only
a part of the tribe was together the following camping order was observed: The Wita waziyata otiua
pitched their tents from the right side of the opening at the north and as far as the east; next, the
Itokali-tina extended from the east to the south; the Kapoza occupied the area from tlie south to the
west, and the Amdo-wapus-kiyapi filled the space between them and the Wita waziyata otina.
When the Sisitonwaq aud Walipetonwarj camped together it was in tlie following order, begin-
ning at the right side of the opening at the north: 1. Wita waziyata otina (including Ohdihe). 2.
Basdece sui (including Itokali tina). 3. Inyan ceyaka atoqwan. 4. Takapsin toijwaijna. 5. Wiyaka
otina. 6. Otelii atotjwan. 7. Wita otina. 8. Wakpaatoijwan. 9. Caijkaga otina (on the right of the
south part of the circle). 10. Keze (on the left of the south part of the.circle). 11. Kahini atorjwan.
12. Cankute. 13. Okopeya. 14. Tizaptaij. 15. Kapoza. 16. Amdo wapuskiyapi (on the left side of
the opening at the north). J. o. D.
3 According to the context, we are led to make this last sentence of the author refer to four
divisions of the Dakota: Mdewakaijtonwaij, Walipekute, Walipetonwaq, and Sisitonwai). But this
is commented on in "The Word Carrier" for January, 1888, iii a criticism of Kirk's Illustrated History
of Minnesota:
"One such" error " we find on page 33, where the Mdewakantonwaus are said to be one of the
four bands of the Sautees. Instead of this, the Mdewakantouwans are the Santees. It is true that
white men on the Missouri River and westward, with utter disregard of the facts, call all the Minne-
sota Sioux 'Santees'; but a Minnesota writer should keep to the truth, if he knows it."
This led the undersigned'to ask the editor of " The Word Carrier," Rev. A. L. Riggs, the following
questions (in April, 1888): (1) Why do you say that the Mdewakaqtorj wan are the (only) Santees ? (2)
How do you interpret the statement made in the first edition of 'The Dakota Language/ p. viii ('These
160 DAKOTA GBAMMAE, TEXTS, AND ETHNOGRAPHY.
5. The Ihanktonwan1 or Yankton, Village at the End, were counted,

thirty years ago, at about 240 lodges, or 2,400 persons. They are now
reported at nearly that number by actual count. The outbreak did not
disturb them and they continue to occupy their old home at the present
Yankton Agency on the Missouri River, where they are making progress
in civilization. This is the headquarters of Rev. J. P. Williamson's Presby-
terian mission, and also of Bishop Hare's mission of the Episcopal Church.
6. The Iharjktonwanna, one of the End Village bands, were estimated
at 400 lodges, or 4,000 souls. The Dakota tents on the Minnesota do not
average more than about 6 inmates; but on the prairie, where, though the
material for the manufacture of tents is abundant, tent-poles are scarce,
they make their dwellings larger, and average, it is thought, about 10 per-
sons to a lodge. The Iharjktorjwarjna are divided into the Hurjkpatina; 2
the Pabakse, Cut Heads; the Wazikute or Caijona, Pine Shooters;* and the
Kiyuksa, Dividers or Breakers of Law. Formerly they were the owners of
Mississippi find .Minnesota Dakotas are called by those on the Missouri, Isanties/ to which your
i'ather added in 1882, 'or Santees') ? Who were these Mississippi and Minnesota Dakotas at the date
mentioned (1852) if not the Mdewakantoqwarj, Walipekiite, Walipetonwarj, and Sisitorjwan 1? (3) Has
there not been a change in the use of ' Santee' since 1852? (4) Are not all the Dakotas on the Santee
reservation known as Santees, or were they not thns known from the time of their settlement on that
reservation till they became citizens of the United States?"
To this Mr. Riggs replied as follows:
"The point I made with Prof. Kirk was this: That while there is a use of the name Saiitee in
the Missouri River country to signify the Dakota Indians ox the Minnesota and Mississippi, and those
removed from there, yet the original meaning was more specific and limited. And that it was inex-
v disable in a Minnesota historian to have ignored the original and local signification of the term.
This did not conflict in the least with the statement made by my father iu the Dakota Dictionary
* * * The Mdewakau and Isantamde are one and the same, i. c., one of the Mille Lacs, from whence,
as you know, came the names Mdewakantouwan and Isanyati. These Mdewakantonwau are the
Santees of Santeo Agency, Nebraska, who were removed from Minnesota."
Such testimony ought to be decisive; yet we find the father making the following statement (in
1882) in his "Argument of Migrations (derived) from Names" which will be found in the present
volume: "Santee. For a century or more past there have been included in this name the Leaf Shooters
(Walipekute) and also the Leaf Village (Walipetorjwarj)." ,T. o. D.
'The following names of the Yankton gentes were furnished by Heliaka mani, a Yankton, in
1878: 1. (3an-kute, Shooters at Trees. 2. dagn, Lights, or, Ltings. 3. Wakrnuha oin, Pumpkin-rind Ear-
ring. 4. Ilia isdaye, Mouth Greasers. 5. Wa6ennpa, Roasters. 6. Ikmurj, Wild Cat (people). 7. Oyate
si6a, Bad Nation. 8. Wasi6urj ciijca, White Men's Sons, or, Half-Breeds (a modern addition). In
August, 1891, Rev. Joseph W. Cook, a missionary to the Yankton, obtained from several men the fol-
lowing order of their gentes in the camping circle: On the right: 1. Iha isdaye. 2. Wakmuhaoin.
3. Ikmurj. On the left: 4. Waceuijpa. 5. Can kute. 6. Oyate s"ica. 7. dagu. The first and seventh
gentes always camped in the van. j. o. r>.
* See note under the next division Hurjkpapa.
3 It is said that the young men of a clan were poor shooters, and were led to practice by shoot-
ing at a mark, and that was a pine tree. Hence both these names Can-ona, Hitting the Wood, and
Wazi-kute, Shooting the Pine. From this clan of Pine Shooters the Assimboin, or "Hohe" of the
Dakota, are said to have sprung.
DAKOTA TRIBE?. 161
the James River country. Now they are distributed in the villages along
the Missouri, principally at Standing Rock.1
7. The Titonwan. In its present form this might mean House-dwellers.
But it is understood to be a contracted form of Tin ta-ton wan, meaning
Dwellers on tlie Prairie, or prairie villages. They constitute one-half or
more of the whole Dakota nation. For many years they have followed the
buffalo west of the Missouri River, and now they are mainly confined to
the great Sioux Reserve in southwestern Dakota. Not a dozen years have
passed since they began to take steps towards education and civilization.
Hitherto the Episcopalians have done the most missionary work among
them. Within two years past they have taken some interest in sending
their children to Hampton and Carlisle to be educated. With the Shaiena
Shahiyela, or Cheyennes, they have maintained friendly relations and
intermarried. They are divided into seven principal tribes, viz: The
Sicangu, or Brules, Burnt Thighs; the Itazipco, or Sans Arcs, No Bows, or
Without Bows, as the word is understood to be contracted from Itazipa
codarj; the Sihasapa, Black-feet; the Minikanye wozupi, or Minnekonjoos,
Who Plant by the Water; the Oohenonpa, Two Boilings or Two Kettles; the
Oglala, or Ogalala, and the Hunkpapa. Each of these names has doubtless
a history, which will be herewith given as far as we are able to trace it.
Let us begin with the last:
Hunkpapa: For a good many years we have been anxiously seeking
to find out the meaning and origin of "Hunkpapa," and its near neighbor
"Hurjkpatina" they both being names of large families or clans among
the litonwarj. But our investigations have hitherto been unsatisfactory.
Sometimes it has seemed to us that they must be formed from "Hurjka,"
which is an honorable name for the older male relatives, and for ancestors
generally: as in "Hunkake" ancestors, and "Hunkawanzi" brothers, and
"Hunkayapi" elders. The analysis would be reduced to its limit in
"Hun" mother. " Hunkpa" would be Hurjka-pa meaning Family-Head;
and Hunkpapa would be a reduplication, while Hunkpatina would mean
Dwellers of Family Head.
1 In 1880, Nasnua taijka, Big Head, and Mato noijpa, Two Grizzly Bears, said that their people
were divided into two parts, each having seven gentes. (I) Upper Iharjktoijwaijna includes the fol-
lowing: 1. Can-ona, Those who Hit the Tree, ox, Wazi-knte, Shooters at the Pine. 2. Takini. 3. Siksi-
cena, Small bad ones of different kinds. 4. Bakihon, Those who Gashed-Themselves. 5. Kiyuksa, Breakers
of the Law or Cuslom. 6. Pa-baksa, Cut Heads (divided into sub-gentes). 7. Name not remembered.
(II) Huijkpatina, or Lower Iharjkfcoi) wanna, includes the following: 1. Pute temiui (sic), Sweating
Upper-Lips. 2. Sun. ikceka, Common Dogs (f). 3. Taliuha yuta, Eaters of the Scrapings of Skins.
4. Sanona, Those Who Hit Something White or Gray (in the distance). These are called the Sarjouee
(One Siders?) by the author. 5. Iha £a, Red Lips. 6. Ite gu, Burnt Faces. 1. Pte yute sui, Eat no
Buffalo. The Ihaijktoijwanna are generally called Yanktonai. J. o. D.
7105 VOL ix 11
162 DAKOTA GRAMMAR, TEXTS, A^D ETHNOGRAPHY.
Then again we have endeavored to derive the words in question, from

He-irjkpa or He-oiqkpa, which would give two meanings, Horn-end or Thai-
end. In this case we have supposed the names might have originated from
their dwelling on the upper or smaller part of the Missouri River. But as
I said, neither of these have been quite satisfactory. Some other attempted
explanations by Indians have been still less so.
But the other day, Paul Mazakatemani, who is largely acquainted with
the habits and customs of the prairie Indians as well as the more eastern
bands, gave what seems to be a very natural account of the origin of both
the words. From time immemorial it has been the custom of the prairie
Dakota to travel under strict camp regulations. The tribes of the children
of Israel in the wilderness did not set forward with more formality, and
camp with more precision. The "Tiyotipi"or Soldier's Lodge took the
place of the Ark of the covenent. Under this leadership each band and
each family took its appointed place in the encampment. In two lines they
followed the lead of young men on horseback until the circle was completed.
At the farther end of the circle a space was left in which was pitched the
Tiyotipi. More commonly on the prairie this soldiers' tent was in the
center of the area. The ends of this gateway, which would be well repre-
sented by the horns of a buffalo cow turning inwards, were called
"Hurjkpa," evidently from He-oiykpa. The families camping on either side
of this gateway were called Huwkpa-tina: whence the name came to be at-
tached to a clan of the Iharjktorjwarjna. The added "pa" in Hurjkpapa is
probably only a reduplication.1 This is decidedly the best and most satis-
factory explanation of this difficult question in philology, that has come to
my knowledge.
Oglala finds its corresponding term in Santee, in Ohdada, which means
to scatter one's own in; and is understood to have originated in boys throw-
ing sand in each others' eyes.
The following important information is furnished by Rev. J. Owen
Dorsey:
In 1879 I received a letter from the Rev. John Robinson, missionary to the
Oglala at Eed Cloud Agency, giving the origin of the names Huijkpapa, Oglala, etc.,
as told him by the Indians at that place:
" Hunkpapa, those who camp at the head end of the (Dakota) circle; Htinkpati,
those who camp at the tail end of that circle. This latter probably includes both
1 If there were a reduplication in this word, would not the form be "Hun-kpa-kpa," instead of
Hun-kpa-pa? The final "pa" may be compared with the adverbial ending " wapa " in akowapa, etc.,
the locative ending "ta," and with the Biloxi endings-" wa" and "waya"/' denoting direction. J. o. D.
DAKOTA TRIBES. 163
Ihanktonwaij (Yankton),or l End Village People/ and Ihagktonwaijna (Yanktonnais),

or ' People of the Smaller End Village.'
" Oglala originated in a quarrel between two women. One threw some flour (?)
in the face of the other, thus giving rise to the name, which means i She scattered
her own.' The adherents of the injured Avoinan separated from the rest, and
since then their people have been called the Oglala."
The Oglala are called i U-b$a'-<£a' by the Ponka and Omaha tribes.
DIVISIONS OF THE TITONWAN.
A. Si6arjgu Burnt Thighs, or Brules: List of Tatarjka wakarj (1880): (1) lyakoza, Lump or
Wart on a horse's leg; (2) Ooka towela, Blue spot in the middle; (3) f§iyo tanka, Large Grouse; (4)
Homna, Smelling of Fish; (5) &yo subula, Small (?) Grouse; (6) Karjgi yuha, Keeps the Eaven; (7)
Pispiza widasa, Prairie Dog People (?); (8) Walega urj woharj, Boils with the Paunch Skin; (9)
Waceurjpa, Roasters; (10) Sawala, Shawnees (descended from former Shawnee captives); (11)
Iharjktorjwarj, YanTctons (descended from Yanktons refugees?); (12) Nahpahpa, Take doivn leggings
(after returning from war); (13) Apewarj tarjka, Large Mane.
List of Rev. W. J. Cleveland (1884): (1) Sicaijgn, Burnt Thighs proper; (2) Kakega, Halting a
grating noise; (3a) Hirjbarj s"urjwapa, Towards the Owl, Feather; (b) £urjkaha napirj, Wears dog-skin
around the neck; (4) Hihakanhanharj win, Woman the sfctr, of whose teeth dangles; (5) Hurjku wanica,
Motherless; (6) Miniskuya kicurj, Wears Salt; (7 a) Kiyuksa, Breakers of the Law or Custom (" Breaks
or Cuts in two his own"); (b) Tiglabu, Drums-on-His-own Lodge; (8) Wa6eorjpa, Boasters; (9) Wagluhe,
Inbreeders; (10)" Isauyati, Santees (descended from the Mdewakarjtonwarj ?); (11) Wagmeza yuha,
Has Corn; (12a) Walega orj woharj, Boils with the Paunch Skin; (b) Wahna, Snorters; (13) Oglala
ici6aga, Makes himself an Oglala; (14) Tiyocesli, Dungs in the Lodge; (14) Wazaza, meaning not given
(Osage? or Wash?); (15) leska 6irjca, Interpreters' Sons, Half-breeds; (17) Ohe norjpa, Two Boilings, or,
Two Kettles (descended from the Oohe norjpa?); (18) Okaga wicasa, Southern People.
&. Itazipco Sans Arcs, or, Without Boiv's: (1) Mini sala, Eed Water; or, Itazip6o-h6a, Real
.Itazipco; (2) 6ina luta oin, lied cloth ear-pendant; (3) Woluta yuta, Eat dried venison or "buffalo meat
from the hind quarter; (4) Maz pegnaka, Piece of metal in the hair; (5) Tatanka desli, Buffalo Dung;
(6) Siks"i6ela, Bad ones of different sorts; (7) Tiyopa ocarjnunpa, Smokes at the Door (Rev. H. Swift, fide
Waanatarj, or, Charger).
C. Siba-sapa Black Feet: (1) Ti-zaptan, Five Lodges; (2) Siha sapa h6a, Seal Bla,ck Feet; (3)
Hohe, Assiniboin, or, Rebels; (4) Karjgi fûrj pegnaka, Eaven Feather In-the-hair; (5) Wazaze, " Wash,"
or, Osage (?); (6) Wamunga oirj, Shell ear-2)endant (of the shape of a conch, hut very small); (7) Un-
known or extinct (Rev. H. Swift, fide Charger, who denied that the last gens was called Glagla hec"a).
D. Minikoozu (Miuneconjou) Those who Plant by the Water: (1) Unkce yuta, Dung Haters;
(2) Glagla heca, Untidy, Slovenly, Shiftless; (3) £urjka yute s"ni, Eat no Dog; (4) Nige tarjka, Big Belly
(fide Charger); (5) Wakpokirjyarj, Flies along the creek; (6) Irjyan-ha oirj, Shell ear-ring, i. e., the
muscle-shell one; (7) Siksicela, Bad ones of different sorts; (8) Wagle£a oirj, Water-snake ear-ring ; (9)
Wag nawega, i.'e., warjhirjkpe nawega Broken Arrows (about extinct, fide Charger). All but Nos. 4
and 9 were obtained in 1880. All nine were given in 1884 by Rev. H. Swift.
E. Oohe nonpa, Two Kettles, or, Two Boilings: (1) Oohe norjpa; (2) Mawahota, Skin smeared ivith
whitish earth. (Rev. H. Swift, fide Charger.)
F. Oglala: List of 1879-80: (1) Payabya (see 2 of next list); (2) Tapisleca, Spleen; (3) Kiyuksa,
Breakers of the Law, or, Custom; (4) Wazaza, see Sicarjgu list; (5) Ite si6a, Bad Faces, or, Oglala Ma,
Real Oglala; (6) Oiyulipe, see next list; (7) Wagluhe, In-breeders (commonly called Loafers). List of
Rev. W. J. Cleveland (1884): (1) Ite s"i6a, Bad Faces; (2) Payabyeya, Pushed aside; (3) Oyuhpe, Thrown
down, or, Unloaded; (4) Tapis"lec"a, Spleen; (5) Pesla, Bald-headed; (6) (5eh huha ton, Pot with legs; (7)
Wableuida, Orphans (Rev. Mr. Swift makes this a society or. order, not a gens); (8) Pes"la ptecela,
Short Bald-head; (9) Tasnaheca, Gophers; (10) Iwayusota, Used up by begging for, or, Used up with the
mouth; (11) Wakarj, Mysterious; (12 a) Iglaka teliila, Refused to remove the camp; (b) Ite si6a, Bad
Faces; (13) Ite si6a etaijharj, Port of the Bad Faces; (14) Zuzeca kiyaksa, Bites the Snake in two; (15)
Wadeorjpa, Roasters; (16) Wa6ape, Stabbers; (17) Tiyodesli, Dungs in the lodge; (18) Wagluhe, In-
breeders (Cleveland renders, "Followers," or, "Loafer*"); (19) Wagluhe; (20) Oglala; (21) leska
8"irj6a, Interpreters' Sons, or, Half-breeds.
Mr. Cleveland also gives as names for all the Oglala, Oiyulipe and Kiyaksa.
G. Hunkpapa List of 1880: (1) Canka olian, Broken lacks (?); (2) Oe oliba, Sleepy membrum
virile; (3) Tiuazipe sida, Bad Boirs; (4) Talo nap.irj, Fresh meat necklaces; (5) Kiglaska; (6) (Jekuake
okisela, Haifa breechcloth; (7) îksidela, Bad ones of different sorts; (8) Wakan, Mysterious; (9) Hunska
cantozuha, ''Tobacco-pouch leggius," probably so called from using leggins as tobacco pouches.
J. o. D.
(8) The Assiniboin: The majority of this tribe live north of the forty-
ninth parallel, but some of them are mixed in with the Dakota proper at
Poplar River and elsewhere. That they branched off from the Yanktonai
some two centuries ago, is one of the traditions of the Dakota. They
speak the language as purely as other portions of the parent stock. The
name Assiniboin is said to be a combination of French and Ojibwa. The
name given to the Dakota by their former enemies is " Bwarj." Hence the
Assiniboin are Stone Dakota. The Dakota name for them is "Hohe," the
origin and meaning of which we have hitherto failed to find out. 1
PRIORITY.
Questions of priority and precedence among these bauds are sometimes

discussed. The Mdewakarjtorjwarj think that the mouth of the Minnesota
River is precisely over the center of the earth, and that they occupy the
gate that opens into the western world. These considerations serve to give
them importance in their own estimation. On the other hand; the Sisitonwarj
and Ihanktorjwarj allege, that as they live 011 the great water-shed of this
part of the continent, from which the streams run northward and eastward
and southward and westward, they must be about the center of the earth;
and they urge this fact as entitling them to the precedence. It is singular
that the Titonwarj, who are much the largest band of the Dakota, do not
appear to claim the chief place for themselves, but yield to the pretensions
of the Iharjktorjwar), whom they call by the name of Wiciyela, which, in
its meaning, may be regarded as about equivalent to "they are the people."
METHOD OF COUNTING.
Counting is usually done by means of their fingers. If you ask some

Dakota how many there are of anything, instead of directing their answer
to your organs of hearing, they present it to your sight, by holding up so
many fingers. When they have gone over the fingers and thumbs of both
hands, one is temporarily turned down for one ten. Eleven is ten more one,
or more commonly again one; twelve is again ttvo, and so on; nineteen is the
'According to Dr. J. Truinbnll, the name Assitiiboiu is derived from two Ojibwa words,
"asiijni," stone, and "bwaq," enemy. Some of the Sihasapa Dakota are called Hohe. J. o. r>.
METHOD OF BECKONING TIME. 165
other nine. At the end of the next ten another finger is turned down, and
so on. Twenty is two tens, thirty is three tens, etc., as will be seen by refer-
ring to the section on Numeral Adjectives in the Grammar. Opawrrjge, one
hundred, is probably derived from pawrrjga, to go round in circles or to make
gyrations, as the fingers have been all gone over again for their respective
tens. The Dakota word for a thousand, kektopawirjge, may be formed of
'ake' and 'opawirjge,' hundreds again, having now completed the circle of
their fingers in hundreds, arid being about to commence again. They have
no separate word to denote any higher number than a thousand. There is
a word to designate one-half of anything, but none to denote any smaller
aliquot part.
METHOD OF RECKONING TIME.
The Dakota have names for the natural divisions of time. Their
years they ordinarily count by winters. A man is so many winters old, or
so many winters have passed since such an event. When one is going on
a journey, he does not usually say that he will be back in so many days, as
we do, but in so many nights or sleeps: In the same way they compute
distance by the number of nights passed in making the journey. They
have no division of time into weeks.. Their months are literally moons. The
popular belief is that when the moon is full, a great number of very small
mice commence nibbling on one side of it, which they continue to do until
they have eaten it all up. Soon after this another moon begins to grow,
which goes 011 increasing until it has reached its full size only to share the
fate of its .predecessor; so that with them the new moon is really new, and
not the old one reappearing. To the moons they have given names, which
refer to some prominent physical fact that occurs about that time in the
year. For the names of the moons most commonly used by the Dakotas
living in the Valley of the Minnesota, with their significations and the
months to which they most nearly correspond, the reader is referred to the
word "wi," Part I of the Dictionary.
Five moons are usually counted to the winter, and five to the summer,
leaving only one each to the spring and autumn; but this distinction is not
closely adhered to. The Dakotas often have very warm debates, especially
towards the close of the winter, about what moon it is. The raccoons do
not always make their appearance at the same time every winter; and the
causes which produce sore eyes are not developed precisely at the same
time in each successive spring. All these variations make room for strong
166 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAHY.
arguments in a Dakota tent for or against Wicata-wi or Istawicayazan-wi.

But the main reason for their frequent difference of opinion in regard to
this matter, viz., that twelve lunations do not bring them to the point from
which they commenced counting, never appears to have suggested itself.
In order to make their moons correspond with the seasons, they are obliged
to pass over one every few years.
SACRED LANGUAGE.
The Dakota conjurer, the war prophet, and the dreamer, experience
the same need that is felt by more elaborate performers among other
nations of a language which is unintelligible to the common people, for the
purpose of impressing upon them the idea of their superiority. Their
dreams, according to their own account, are revelations made from the
spirit-world, and their prophetic visions are what they saw and knew in a
former state of existence. It is, then, only natural that their dreams and
visions should be clothed in words, many of which the multitude do not un-
derstand. This sacred language is not very extensive, since the use of a
few unintelligible words suffices to make a whole speech incomprehensible.
It may be said to consist, first, in employing words as the names of thing
which seem to have been introduced from other Indian languages; as, nide,
water; paza, ^vood, etc. In the second place, it consists in employing de-
scriptive expressions, instead of the ordinary names of things; as in calling
a man a biped, and the wolf a quadruped. And thirdly, words which are
common in the language are used far out of their ordinary signification;
as, hepan, the second child, if a boy, is used to designate the otter. When the
Dakota braves ask a white man for an ox Or cow, they generally call it a
dog; and when a sachem begs a horse from a white chief, he does it under
the designation of moccasins. This is the source of many of the figures of
speech in Indian oratory; but they are sometimes too obscure to be beauti-
ful.
ARE THE INDIANS DIMINISHING?
One view of the question, and that hitherto the most common one,
considers that North America had a dense population before the coming of
the white race, and that since the Indians have been brought in contact
with the advance guard of civilization they have been diminishing, many
tribes having disappeared. But another view is gaining ground among
students of the Indian. It is now maintained that, in spite of wars, dis-
eases, exposures, and migrations, there are nearly as many Indians to-day
ARE THE INDIANS DIMINISHING? 167
in the United States as there were in the same territory in 1520, when the
Spaniards met the Indians of Florida.
While it must be conceded, as a matter of history, that some tribes and
bands which once inhabited the country occupied by the people of these
United States have greatly diminished, and a few have disappeared alto-
gether, other tribes have been on the increase. War and "spirit water,"
and the diseases introduced among them by the white people, have wrought
out their legitimate effects. A different course of treatment would un-
doubtedly have greatly modified or entirely changed the character of these
results.
But there is one way in which a diminution of some tribes is taking
place, viz, by ceasing to be Indians and becoming members of civilized
society. In Minnesota all persons of mixed blood, i. e., of white and Indian
descent, are recognized as citizens. The same is true in other States; and
the privilege is extended to those who are not mixed bloods. Also, under
present homestead laws, Indians are becoming citizens by going off their
reserves. Let a well-arranged severalty bill be enacted into a law, and
Indians be guaranteed civil rights as other men, and they will soon cease
to be Indians.
The Indian tribes of our continent may become extinct as such; but if
this extinction is brought about by introducing them to civilization and
Christianity and merging them into our own great nation, which is receiving
accretions from all others, who will deplore the result ? Rather let us labor
for it, realizing that if by our efforts they cease to be Indians and become
fellow-citizens it will he our glory and joy.
CHAPTER II.
MIGRATIONS OF THE DAKOTA.
Of the aboriginal tribes inhabiting this country, George Bancroft, in
his History of the United States, has assigned the first place, in point of
numbers, to the Algonquin family, and the second place to the Dakota.
Those who have made a study of the ethnology and the languages of
the races have almost uniformly come to the conclusion that the Indians
of this continent are connected with the Mongolian races of Asia. The line
across from Asia to America by Bering Straits is regarded as perfectly
practicable for canoes. And in 10 degrees farther south, by the Aleutian
Islands, the distances are not so great but that small boats might easily pass
from one to the other, and so safely reach the mainland.
Lewis H. Morgan, of the State of New York, who has given much time
and study to solving the question, " Whence came the Indians'?" has adopted
this theory, and makes them gather on the Columbia River, from whence
they have crossed the Rocky Mountains and spread over these eastern lands.
But it can. be safely affirmed that, up to this time, ethnology and the com-
parative study of languages have not quite satisfactorily settled the ques-
tion of their origin.
In discussing the question of the migrations of the Dakota or Sioux,
there are two lines open to us, each entirely independent, and yet both
telling the same story: First, the history, as written in books; second^
the history, as found in names.
AEOUMEIsTT FKOM HISTOEY.
The book history runs back nearly two and a half centuries. The
first knowledge of the Dakota nation obtained by the civilized world came
through the French traders and missionaries, and was carried along the
line of the Great Lakes through New France.
Early in the seventeenth century, a young man of more than ordinary
ability, by name Jean Nicolet, came from France to Canada. He had great
aptness in acquiring Indian languages, and soon became Algonquin and
168
MIGRATIONS ARGUMENT FROM HISTORY 1 69
Huron interpreter for the colony of New France. In the year 1639 he
visited the lake of the Wimiebagos, or Green Bay, in the present state of
Wisconsin, and concluded a friendly alliance with the Indians on Fox
River. In the next year, Paul le Jeune, writing of the tribes who dwelt
on Lake Michigan, says, " Still farther on dwell the Ouinipegoii, who are
very numerous." And, "In the neighborhood of this nation are the
Naduessi and the Assimpoiiais." This appears to be the first mention made
by voyagers of the Dakota and Assiniboin. Le Jeune's information was
obtained from Nicolet, who claimed to have visited them in their own coun-
tries.
In 1641, at the Sault Ste. Marie, Jogues and Raymbault, of the
"Society of Jesus," met Pottowattomies flying from the Dakota, and were
told that the latter lived "about eighteen days' journey to the westward,
nine across the lake, and nine up a river which leads inland."
Two adventurous Frenchmen, in 1654, went to seek their fortunes in
the region west of Lake Michigan, and returning to Quebec two years
afterwards, related their adventures among "the numerous villages of the
Sioux." And in 1659, it is related that the two traders, as they traveled
six days journey southwest from La Pointe in Lake Superior, came upon a
Huron village on the shores of the Mississippi. These Hurons had fled
from a fierce onslaught of the Iroquois, and for the time had taken refuge
among the Dakota. In the vicinity of the Huron they saw the Dakota
villages, "in five of which were counted all of 5,000 men."
From the beginning of the intercourse of white men with Indians on
this continent the fur trade has been the chief stimulus to adventure and
the great means by which the location and condition of the aboriginal pop-
ulations were made known to the civilized world. Two other subsidiary
motives operated to bring white men into connection with the great Dakota
nation, viz, the desire to discover the great river on which they were said
to dwell, and the zeal of the church of Rome to convert the savages.
In the summer of 1660 Rene Meiiard, the aged, burning with an
apostolic desire to make converts from among the pagans, bore the standard
of the cross to the shores of Lake Superior. At La Pointe, which was
already a trading port, he wintered. But in the following spring he started
on foot with a guide to visit "four populous nations" to the westward.
By some means he became separated from his guide while passing through
the marshes of northwestern Wisconsin and was lost. Many years after-
wards a report was current in Canada that "his robe and prayer-book
were found in a Dakota lodge," and were regarded as "wakan" or sacred.
The successor of Menard in the toils of missionary life was Father

Claude Allouez. He established the mission of the Holy Spirit at La Poiute
and the Apostles' Islands in the year 1665, and four years later he com-
menced a mission among the Wiunebago and others on Green Bay.
On reaching La Pointe, Allouez found the Huron and Ojibwa villages
in a state of great excitement. The Huron, who had fled to the Dakota
of the -Mississippi for protection from the tomahawk of the Iroquois some
years before, had behaved ungraciously toward their protectors by taunting
them with having no guns; whereupon the Dakota rose against them, massa-
cred many of them in a swamp, and drove them all back to the shores
of Lake Superior. The Ojibwa had formerly lived to the east of Lake
Michigan, but had been driven westward by the victorious Iroquois. Now
-tfee Dakota, the Iroquois of the West, as they have been called, had shut
them up to the lake shore. The young men were burning to be avenged
on the Dakota. Here was gathered a grand council of the neighboring
nations the Huron, the Ojibwa, the Pottowattomi, the Sac and Fox, the
Menomoni, and the Illinois. Allouez commanded peace, in the name of
the King of the French, and offered them commerce and alliance against
the Five Nations.
In 1667 Father Allouez met a delegation of Dakota and Assiniboin
at the western end of Lake Superior, near where is now the town of Duluth.
They had come, they said, from the end of the earth. He calls them "the
wild and impassioned Sioux." "Above all others," he says, "they are sav-
age and warlike; and they speak a language entirely unknown to us, and
the savages about here do not understand them."
But Allouez resolved to abandon his work at La Pointe, "weary of
their obstinate unbelief," and was succeeded by the renowned Jacques
Marquette. This enterprising and estimable man entered at once upon the
work of perpetuating peace among the various tribes, and, in the autumn
of 1669, sent presents and a message to the Dakota, that he wished them to
keep a way open for him to the Great River and to the Assiniboin beyond.
But not from the mission of the Holy Spirit was he to take his journey to
the "Father of Waters." In the following winter it became apparent that
the Huron were not safe on the -southern shores of Lake Superior, and
accordingly they abandoned their village, and at the same time Marquette
retired to the Sault Ste. Marie, from which point, in the spring of 1672, he
proceeded, with Louis Joliet, to find the Great River, the "Messipi." 1 They
1 Probably iii the language of the Illinois Indians, "messi," great, and "sepi," river.
MIGRATIONS ARGUMENT FROM HISTORY. 171
proceeded by way of Green Bay. They entered the mouth of Fox River,
followed up its windings, and were guided by Indians across to the head of
the Wisconsin, which they descended to the mouth, and down the great
river to the mouth of the Arkansas. They had wintered at Green Bay, and
so it was the 17th of June, 1673, when their canoe first rode on the waters of
the Mississippi. On their return they ascended the Illinois River, stopped
to recruit at the famous Illinois village, and, crossing over to Lake Michi-
gan, reached Green Buy in the latter end of September.1
The Jesuit relations of this period have much to say about the habits
of the Dakota; that about 60 leagues irom the upper end of Lake
Superior, toward sunset, " there are a certain people, trailed JSFadouessi,
dreaded by their neighbors." They only use the bow and arrow, but use
them with great skill and dexterity, filling the air in a moment. " They
turn their heads in flight and discharge their arrows so rapidly that they
are no less to be feared in their retreat than in their attack. They dwell
around the great river Messipi. Their cabins are not covered with bark,
but with skins, well dried, and stitched together so well that the cold does
not enter. They know not how to cultivate the earth by seeding it, con-
tenting themselves with a species of marsh rye (wild rice), which we call
wild oats."
We now come to more definite information in regard to country occu-
pied by the Dakota two hundred years ago. Du Luth and Hennepin
approached the Dakota by different routes, and finally met each other at
the great villages on Mille Lacs, and Knife Lake, at the head of Run River.
Daniel Greysolon Du Luth, who built the first trading port on Lake
Superior, u on the first of September, 1678, left Quebec "to explore the
country of the Dakota and the Assiriiboin. On July 2, 1679, he caused
the King's arms to be planted "in the great village of the Nadouessioux,
called Kathio, where no Frenchman had ever been, and also at Songaski-
cons and Houetbetons, 120 leagues from the former." 2
In September of that year Du Luth held a council with Assiniboin and
other nations, who came to the head of Lake Superior. And in the summer
of 1680 he made another trip down to the Mississippi, where he met with
Hennepin.
1 Greeii Bay was called the Bay of the Puants, or Winnebago. In. this neighborhood there were,
at that time, the Winnebago, the Pofctowattorni, the Menouioui, the Sac and Fox, the Miami, the Mas-
contin, the Kickapoo, and others. The Miami and Mascontin lived together and had their village on
the Neenah or Fox River. The Miami afterwards removed to the St. Joseph River, near Lake Michi-
gan. The Mascontin, or "Fire Nation," is now extinct.
It is stated, on what appears to be good authority, that Du Liith this summer visited Mille
Lac, which he called Lake Buade.
172 DAKOTA GRAMMAR, TEXTS, AJfD ETHNOGRAPHY.
When Du Luth was fitting out his expedition by Lake Superior to the
Dakota Nation and others, Robert La Salle was preparing to go to the great
river of the West by the south end of Lake Michigan.1 Louis Hemiepin, a
Franciscan priest of the Recollect order, accompanied him.
La Salle stopped to build a ship on Lake Erie, which he called the
Griffin. This so detained his expedition that it was late in the fall of 1679
when they reached Green Bay. There the Griffin was left for the winter,
and La Salle and Hennepin, with others, proceeded in canoes to the south
end of the lake (Michigan), and thence by portage into the Illinois River.
In the beginning of the year 16*0, La Salle, after enduring incredible
hardships, built a fort a little below where is now the town of Peoria, which
he called " OeVe Goeur," thus making his heart troubles historical.
In the month of February, La Salle selected Hemiepiii and two voy-
ageurs named Michol Accau and the Picard du Gay, whose real name was
Antoine Auguel, to undertake the discovery of the Upper Mississippi. On
the last day of the month they embarked in a canoe ladeii with merchan-
dise, and the venerable Ribourde took leave of Hemiepin with the charge,
" Viriliter age et confortetur cor tuum." On March 12 Hennepin and his
companions turned their canoe up the stream of the Great River, and on
April 11 they met a war party of 120 Dakota in thirty-three bark canoes.
This meeting took place near the mouth of the Wisconsin, where Marquette
had first seen the Mississippi, nearly seven years before. The Frenchmen
had found wild turkeys abundant 011 their voyage, and were at this moment
011 the shore cooking their dinner. The Dakota approached with hostile
demonstrations, and some of the old warriors repeated the name "Miamiha,"
giving the white men to understand that they were on the warpath against
the Miami and Illinois. But Hemiepiii explained to them, by signs and
marks 011 the sand; that these Indians were now across the Mississippi,
beyond their reach.
The white men were the prisoners of the war party. What should be
done with them? Not without much debate, did they decide to abandon
the warpath and return home. Then, by signs, they gave the white men
to understand that it was determined to kill them. This was the policy
and the counsel of the old war chief, "Again-fills-the-pipe" by name,
(Akepagidan), because he was mourning the loss of a son killed by the
Miami. Hennepin and his companions endeavored to obtain the mercy of
their captors by giving them a large amount of presents. They spent an
anxious night But the next morning, better counsels prevailed, and a
1 The great village which he calls " Kathio" must have been in that region.
MIGRATIONS ARGUMENT FROM HISTORY. 173
younger chief, Avhose name was "Four Souls" (Nagi-topa), filled his pipe
with willow bark and smoked with them. And then made them under-
stand that, as the war against the Miami was abandoned, and they would
now go back to their villages, the white men should accompany them.
This voyage up the Mississippi was not without continued apprehen-
sion of danger to the Frenchmen. When Heimepin opened his breviary
in the morning, and began to mutter his prayers, his savage captors gath-
ered about him in superstitious terror, and gave him to understand that his
book was a "bad spirit" (Wakarj sica), and that he must not converse
with it.
His comrades besought him to dispense with his devotions, or at least
to pray apart, as they were all in danger of being tomahawked. He tried
to say his prayers in. the woods, but the Indians followed him everywhere,
and said "Wakarj ci," Is it not mysterious 1? He could not dispense with
saying his office. But finally he chanted the Litany of the Virgin in their
hearing, which charmed the evil spirit from them.
But the old chief, Again-fills-the-pipe, was still apparently bent on
killing a white man to revenge the blood of his son. Every day or two
he broke forth in a fresh fit of crying, which was accompanied with hostile
demonstrations towards the captives. This was met by additional presents
and the interceding of their first friend, Four Souls, in their behalf. It
looks very much like a species of blackmailing a device practiced by
them by which the goods of the white men should come into their posses-
sion without stealing. They were also required to bring goods to cover
some bones, which old Akepagidarj had with him, and over which they
cried and smoked frequently. At Lake Pepin they cried all night, and
from that circumstance, Hennepin called it the "Lake of Tears."
Thus they made their way up the Father of Waters where no white
man had ever traveled before. Nineteen days after their capture they
landed a short distance below where the city of St. Paul stands. Then the
savages hid their own canoes in the bushes and broke the Frenchmen's
canoe into pieces. From this point they had a land travel of five days, of
suffering'and starvation to the white men, when they reached the Dakota
villages
O at Mille Lacs,' which was then the home of the Mdewakautons.
Hennepin estimated the distance they "traveled by land at sixty leagues.
But it was probably not over one hundred miles. They passed through
the marshes at the head of Rum River, and were then taken by canoes "a
short league" to an island in the lake, where were the lodges.
This lake the Dakota called "Mdewakan," mysterious lake, from which
came the name of this branch of the Dakota family, Mde-wakarj-torjwarj.
They also called it "Isarj-ta-mde," Knife Lake, because there they found
their stone knives and arrowheads. From this came the name "Santee,"
which covers a much larger part of the tribe. (See footnote 3, pp. 159, 160.)
Thus, in Pere Louis Hennepiii's narrative, we have the first exact,
locality of the eastern hands of the Dakota people, two hundred years
ago. The principal chief, at that time/ of this part of the tribe, is called by
Hennepin. "Washechoonde." If he is correct, their name for Frenchmen
was in use, among the Dakota, before they had intercourse witli them, and
was probably a name learned from some Indians farther east.
The three white men, with their effects, were divided up among the
various villages. And, strange to say, Hennepin was taken home by the old
savage who had so much wished to kill him on the journey. He had now be-
come his friend, even his father; his five wives became Hennepiii's mothers.
They treated him kindly covered him with a robe made of dressed beaver
skins, ornamented with porcupine quills, rubbed him down after his jour-
ney, and set before him a bark dish full of fish. As the Franciscan fell
sick, his savage father made a sweating-cabin, for him, and after the process
of sweating naked by means of heated stones, he was rubbed down by four
Indians. Thus he was reinvigorated.
As no mention is made by either Hennepin or the historian of Du Luth
of any planting at these villages, we may be quite sure that they did not
plant, but lived by hunting and fishing mainly, which was supplemented
by gathering roots and berries and wild rice.
During the stay of the white men there came four Indians from the far
west Hennepin says, "500 leagues" who reported the Assiniboin villages
as only six or seven days' journey to the northwest. This would place this
branch of the Dakota people, at that time, within the present limits of
Minnesota, somewhere east of the Red River.
In the month of July the whole encampment of Dakota, numbering
250 men, with women and children, started on a buffalo hunt. The French-
men were to go with them. But Hennepin, anxious to make his escape,
represented that a'party of traders, "spirits" or " wakaii men," were to
be sent by La Salle to the mouth of t'he Wisconsin, and he wished to meet
them there. The Indians gave them leave to go, but Accau, who disliked
Hennepin, preferred to stay among the savages.
They all camped together on the banks of the Mississippi, at the mouth
of Rum River, from, which point Hennepin and. Du Gay descended the great
MIGRATIONS AEGUMENT FBOM HISTOEY. 175
river in a small birch-bark canoe. At the falls, which Hennepin named

St. Anthony, for his patron saint, they made a portage and saw half a dozen
Dakotas, who had preceded them, offering buffalo-robes in sacrifice to
Urjktehi, the great water god.
As they paddled leisurely down the stream by the beautiful bluffs in
this month of July, now and then shooting a wild turkey or a deer, they
were suddenly overtaken by Hennepin's Dakota father, the old savage
Akepagidarj, with 10 warriors in a canoe. The white men were somewhat
alarmed, for he told them he was going down to the mouth of the Wisconsin
to meet the traders, who were to be there according to the words of the
Franciscan. They passed on rapidly, found no one at the place named,
and, in a few days, they met them on their return, when the savage father
only gave his son Hennepin a good scolding for lying.
They were then near the mouth of the Chippewa River, a short dis-
tance up which a large party of those with whom they had started were
chasing buffalo. This information was given to the white men by the
Indians as they passed up. Hennepin and Du Gray had but little ammuni-
tion, and for this reason they determined to turn aside and join the buffalo
hunt. In this party they found their former comrade. A grand hunt was
made -along the borders of the Mississippi. The Dakota hunters chased the
buffalo on foot and killed them with their flint-headed arrows. At this
time they had neither guns nor horses. When they first saw the white
men shoot and kill with, a gun they called it " maza-wakar)," mysterious
iron. And, in after years, when the horse came to their knowledge they
called it " shurjka wakarj," mysterious dog.
While they were thus killing the buffalo and drying the meat in the
sun there came two Dakota women into camp with the news that a Dakota
war party, on its way to Lake Superior, had met five " spirits " washe-
chooi).1 These proved to be Daniel Greysoloii Du Luth with four well-armed
Frenchmen. In June they had started from Lake Superior, had probably
ascended the Burnt Wood River, and from that made a portage to the St.
Croix, where they met this war party and learned that three white men
were on the Mississippi. As this wTas Du Luth's preempted trading country,
he was anxious to know who the interlopers were, and at once started for
the hunting camp. We can imagine this to have been a joyful meeting of
Frenchmen.
The hunt was now over. The Indians, laden with dried meat and
accompanied by the eight white men, returned to their resting place at Knife
1 Wasicuy.
Lake. And when the autumn came the white men were permitted to leave,
with the promise that in the following year they would return with goods
to trade for the abundant peltries. They descended the Mississippi in bark
canoes. At the Falls of St. Anthony two of the men took each a buffalo-
robe that had been sacrificed to the god of the waters. Du Luth greatly
disapproved of the act as both impolitic and wrong, but Hennepin justified
it, saying they were offerings to a false god. As the white men were about
to start up the Wisconsin River they were overtaken by a party of Dakota,
again on the war-path against the Illinois. The white men, remembering
the stolen robes, were alarmed, but the Dakota passed on and did them no
harm.1
These Nadouessioux, or Sioux, of the east of the Mississippi, whose
acquaintance we have now formed somewhat, appear at this time to have
been divided into Matanton, Watpaaton, and Chankasketon. These are
band names. But the headquarters of all was the Mde-wakarj or Isarj-ta-
mde. From this point they issued forth on their hunting expeditions and
their war parties. The latter penetrated into Iowa and central Illinois to
Lake Superior and Lake Michigan. Sometimes we find them at peace with
the Ojibwa and at war with the Fox. Then, again, we find the Fox and
loway joining the Dakota war parties against the Ojibwa. The war which
separated the Assiriiboin. from the Dakota had not ceased at this period,
and the impression is that the separation had taken place not many years
before they became known to history.
Nicholas Perrot was sent by the governor of Canada, in 1683, to take
charge of the trading interests among the loway and Dakota. And in 1689
the first recorded public document was signed in which the land of the
Dakota was claimed for the French king. In this document Father Marest,
of the Society of Jesus,,is spoken of as missionary among the Nadouessioux,
and Mons. Le Sueur, to whom we are indebted for the next ten years of
history, was present. ..
Le Sueur was first sent to La Pointe to maintain peace between the
Ojibwa and Dakota. And in the year 1695 he erected a trading post on
an island of the Mississippi, above Lake Pepin and below the mouth of St.
Croix. In the summer of the same year he took to Montreal delegations
from several western tribes, including one Dakota, "Teeoskatay"2 by name.
This man died in Montreal, and one hundred and fifty years afterward the
1 Le Clercq, the historian of the Sieur Du Luth, corroborates the story of Henuepin in regard, to
their meeting at Knife Lake.
2 Tioskate.
MIGRATIONS ARGUMENT FROM.HISTORY. 177
writer of this sketch heard him spoken of by those who claimed to be his
descendants, then on. the Minnesota River.
Becoming impressed with the idea that there were valuable mines in
the land of the Dakota, Le Sueur obtained a royal license to work them.
He was hindered in various ways, and not until the summer of 1700 do we
find him ascending1 the Mississippi. On the 30th of July he met a Avar party
of Dakota in seven canoes, who were on the warpath against the Illinois.
Le Sueur bought them off with presents and turned them back home. Ad-
vancing up as far as the Galena River he called it the River Mino. On the
19tli of September he entered the mouth of the Minnesota, or as he proba-
bly named it then, and long afterwards it continued to be called, the "St.
Pierre." And by the 1st of October lie had reached the Blue Earth River,
where he built a trading post and expected to make his fortune out of the
lilue earth of its shores.
While Le Sueur was building his stockade on the Blue Earth he was
visited by Dakota from, the east of the Mississippi, who desired him to
locate at the mouth of the St. Peter or Minnesota, since the country of the
Blue Earth, they said, belonged to the western Dakota and to the Iowa and
Oto. However, a short time after this Le Sueur was informed that the
Iowa and Oto had gone over to the Missouri River to join the Omaha. At
this time it is recorded that the Iowa and Oto planted corn, but the Dakota
did not. Le Sueur offered to furnish corn to the latter for planting.
At the beginning of the eighteenth century we have the Dakota
nation, so far as known, described by bands. , Some of the names it is now
impossible to read with certainty. Some have disappeared or given place
to others, while some of them are old landmarks by which we can read the
history of their migrations. Living at that time1 to the east of the Missis-
sippi, whose headquarters were about Knife Lake, were the Spirit Lake
Village (Mdewakarjtorjwar)), Great Lake Village (Matanton perhaps origi-
nally Mdetarjk-torjwarj), Wild Rice Gatherers (Psirj-omani-torjwarj), River
Village (Watpatorjwar)), Boat Village (Watomanitoriwar)), Fortified Village
(Cankaskato]}waij). The Western Dakota are thus given, Adz: Pole Village
(Canhuasinton?), Red Wild Rice Village (PsirjcatorjAvan), Small Band Vil-
lage (Wagalespeton 1?), Great Wild Rice Village (Pshjhutarjkiij-tonAvar)),
Grand Lodge Village (Titaijka-kaga-toij ?), Leaf Village (Wahpetorjwaii),
"Dung Village (Urjkcekce-ota-tor)Avar)), Teton Leaf Village (Wahpeton-
Teton), and Red Stone Quarry Village (Hinhaneton). This last must be
the Red Pipe Stone, and the Dakota Avho guarded it Avere doubtless the
7105 VOL ix 12
Yankton. 1 It is possible that the "Red Stone" may have signified the
Des Moines River, which was so called.
These bands were all at that time within the present State of Minne-
sota, and mainly having their homes north of the forty-fifth parallel, except
the last, who are said to have been living at the Red Stone Quarry. This
can be no other than the Red Pipe Stone in the neighborhood of the Big
Sioux. Le Sueur says the Assiniboiii lived on the head waters of the Mis-
sissippi.
For the next fifty years the Dakota appear to have kept within their
old limits, sometimes at war with the Ojibwa, and then again in league with
them, against the Fox and Sank. Already the quarrel between the English
colonies and the French had commenced. The Fox took the side of the
English, but were defeated at the port of Detroit and elsewhere, and obliged
to flee for protection to their enemies, the Dakota. For a while it appears
that the Fox hunted north of the Minnesota River.
The maps made in France about 1750 locate the Dakota, as we have
already seen, partly on the east and partly on the west side of the Missis-
sippi. They occupied Leech Lake, Sandy Lake, and probably Red Lake
at that time and for some years afterwards. At the source of the Minnesota
River there is put down a large lake called "Lake of the Teetons."
Whether this was intended for Big Stone Lake, or for what we now call
Devil's Lake, in Dakota, may admit of a doubt. Besides this, these maps
locate a portion of the Teton2 (Titorjwarj) and the Yankton (Ihanktorjwarj)
on the east side of the Missouri, down in Iowa, whence came the names of
the streams, Big and Little Sioux.
In the "French and Indian war," the Dakota nation took no part.3 But
very soon after the English came into possession of Canada and the French
ports in the northwest, a company of Dakota braves visited Green Bay to
solicit the trade of the Englishmen. They told the officer in charge that if
the Ojibwa or other Indians attempted to shut up the way to them (the
Dakota), to send them word, and they would come and cut them off, "as
all Indians were their dogs."
Previous to this time, the "Sioux of the East" had given the number
1 Hirjharjetoijwan approximates Ihanktonwan. Nasalizing the "n's" will make this change.
j. o. D.
2 Perhaps the present Ihanktonwan gens of the Si6angu (Titpnwan) see list of Tatarjka-wakarj
includes those whose ancestors intermarried with the Yaukton proper, when part of the Titonwarj
were neighbors of the Yankton. j. o. ».
3 The only thing I find which looks like participation at all, is a record of arrivals at Montreal
in 1746, July 31. "Four Sioux came to ask for a commandant."
MIGRATION'S ARGUMENTS FROM HISTORY. 179
of the "Sioux of the West" as "more than a thousand tepees." It is added,

"They do not use canoes, nor cultivate the earth, nor gather wild rice.
They remain generally in the prairies, which are between the Upper Missis-
sippi and the Missouri Rivers, and live entirely by the chase."
Jonathan Carver, a native of New England, was the first English
traveler who visited the country of the Dakota and added to our knowledge
of their history. He left Boston in June of 1766, and by the way of Green
Bay and the Wisconsin River he reached the Mississippi at the town whose
name he writes "La Prairie les Chiens," consisting, as he says, of fifty
houses. This was then, and for maii}^ years after, the great fur mart of the
Upper Mississippi. The villages of the Sauk and Fox lie passed on the
Wisconsin River. The Dakota he first met near the mouth of the St. Croix.
For years past they had been breaking away from their old home on Knife
Lake and making their villages along down the river. Hence the name of
"River Bands," a term that then comprised the "Spirit Lake," the "Leaf
Villagers," and the " Sisseton." The Nadouessies of the plains, he says, were
divided into eight bands, not including the Assiniboin.
Carver ascended the St. Pierre River for some distance and wintered
with a camp of Indians. In the spring he descended, with several hundred
Dakota, to the mouth of the river.. When they came to deposit their dead,
in what seems to have been a general place of interment, in the cave, since
called "Carver's Cave," Jonathan claims to have obtained from them a deed
of the land. This purchase, however, has never been acknowledged by the
Sioux.
Carver found, in 1766, the Dakota at war with the Ojibwa, ana was
told that they had, been fighting forty years. Before the year 1800 the
Ojibwa had driven the Dakota from what hold they had on the Sandy Lake
and Leech Lake country. As the Indian goods commenced to come to them
up the Mississippi, they were naturally drawn doivn to make more perma-
nent villages on its banks. Then two forces united diverted the Dakota
migration to the south and the west.
The Government of the United States, in the year 1805, sent into the
Dakota and Ojibwa countries Lieut. Zebulon M. Pike, for the purposes
of regulating the trade and making alliances with the Indians. He met
the Dakota first at Red Wing, a short distance above Lake Pepin, and then
at Kaposia, a short distance below where is now St. Paul. The respective
chiefs were Red Wing and Little Crow. He also visited a Dakota village
a short distance up the Minnesota River, and held a grand council with the
Dakota assembled on the point where Fort Snelling was afterwards built.
180 DAKOTA GEAMMAR, TEXTS, AND ETHNOGRAPHY.
On his downward trip in the following spring, he met Wabashaw's band,

the Kiyuksa, below Lake Pepin. As he ascended the Mississippi as far as
Leech Lake, and found the country above the Falls of St. Anthony, in the
main, occupied by Ojibwa, the inference is that the Dakota had, in the pre-
vious years, been driven by their enemies from that part of the country.
One reason for this was, that the Ojibwa were furnished with firearms be-
fore the Dakota A second reason was found in the drawing of the fur
trade. And a third was the gradual disappearance of the buffalo in the
wooded country of the Mississippi. At this date the Sisseton and Yankton
were on the head waters of the Minnesota. Delegations of. these bauds met
Lieut. Pike in the spring, and proceeded to a grand council at Prairie du
Chien.
Old men still living- relate how the "Wahpeton, or Leaf Village, when
they retired from the bullets of the Ojibwa on the east of the Mississippi,
pitched their tents towards the northwest corner of what is now the State of
Iowa, and when they returned they established their planting village at
what has been called Little Rapids, on the lower part of the Minnesota
River. In about 1810, a portion of them removed up to an island in Big
Stone Lake, and afterwards a larger part settled at Lac qni Parle.
Until after the middle of this century, the habitats of the Dakota were,
for the Mclay-wakan-ton (Mde-wakarj torjwai)), the Mississippi River from
Winona to the Falls of St. Anthony, and up the Minnesota as far as Shakopee.
The Leaf Shooters (Wahpekute) were on the Cannon River, where Fari-
bault now is; and the Wahpeton (Leaf Village) were, as stated, at the Little
Rapids, and Lac qui Parle and the lower end of Big Stone Lake. The
Sisseton occupied the Blue Earth country and the southern bend of the
Minnesota, while the great body of them were at the villages on Lake
Traverse. The Yankton, Yanktonai, Cut-heads, and Titorjwarj were on
the great prairies to the westward.
When Lieut. Pike made his tour up the Mississippi, in the years 1805
and 1806, he found much of the trade, in the Dakota and Ojibwa countries,
in the hands of men who were in sympathy with Great Britain. The trad-
ers, many of them, were Englishmen, and the goods were British goods.
It is not strange then, that, in the war of 1812, the Dakota, together with
other Indians of the Northwest, were enlisted in the war against the United
States. This was brought about mainly by Robert Dickson, a Scotchman,
who was at this time at the head of the fur trade in this part of the coun-
try. Under his leadership the Dakota, the Ojibwa, the Winnebago, the
Menonionie, the Sauk and Fox, and others, were brought into action,
MIGRATIONS A'KGUMENTS FliOM HISTORY. 181
against the soldiers of the States, at Mackinaw, at Rock Island, and at Prai-
rie du Chien. Of the Dakota villages, Little Crow and Wabashaw are
especially mentioned. Joseph Renville, afterwards of Lac qui Parle, and
other traders, were the lieutenants ot Col. Dickson. History tells us of but
two Dakota men who kept themselves squarely on the American side
during the war. One of these was the special friend (Koda) of Lietit. Pike,
his name being Ta-ma-he, meaning the pike fish. Probably he took that
name as the friend of Pike. He went to St. Louis at the commencement,
of the war, and was taken into the employ of Gen. Clarke. He lived until
after the middle of this century, always wore a stovepipe hat, had but one
eye, and claimed to be the only "American" of his tribe.
It does not appear that the war of 1812 changed the location of Da-
kota. They still occupied the Mississippi above the parallel of 43J°, and
the Minnesota, and westward. In 1837-'38, the "Lower Sioux," as they
were called, ceded to the Government their title to the land east of the
great river. In. 1851, all the Mississippi and Minnesota Dakota sold to
the Government all their claim to the country as far west as Lake Traverse,
except a reservation on the Upper Minnesota. A year or two afterwards
they removed to this reservation, and were there until the outbreak of
August, 1862, which resulted in the eastern Dakota, or those coining under
the general name of Santees, being all removed outside of the lines of Min-
nesota. A part of those Indians fled to Manitoba, and a part across the
Missouri, supposed to be now with (Tatarjka lyotanke) Sitting Bull a
-part were transported to Crow Creek on the Missouri, who afterwards were
permitted to remove into the northeast angle of Nebraska. This is now the
Santee Agency, from whence a colony of sixty families of homesteaders
have settled on the Big Sioux. Still another portion were retained by the
military as scouts, which have been the nuclei of the settlements on the
Sisseton and Fort Totteii reservations.
About what time the Dakota in their migrations westward crossed
over the Missouri River, to, remain and hunt on the western side, is a ques-
tion not easily settled. There are various traditions of other neighbor tribes,
which indicate pretty certainly that the Sioux were not there much over
one hundred years ago.
Dr. Washington Matthews, of the U. S. Army, relates that the Ber-
thold 1 Indians say,."Long ago the Sioux were all to the east, and none to
the West and South, as they now are." In those times the western plains
must have been very sparsely peopled with hostile tribes in comparison
1 These may be the Hidatsa, Manclan, and Arikara tribes. J. o. D.
with the present, for the old men now living, and children of men of the
past generation, say that they traveled to the southwest, in search of scalps,
to a country where the prairie ceased, and were gone from their village
twenty-one moons. Others went to the north to a country where the sum-
mer was but three moons long.
The French maps of this western country, made about one hundred
and twenty-five years ago, are, in many things, very inaccurate, but may
be received as indicating the general locality of Indians at that time. In.
one of the maps the Ponka, Pawnee, and some of the Oto, together with
the Panimaha, 1 are placed on the Platte and its branches. Other villages
of the Maha (Omaha) are placed, apparently, above the mouth of the James
or Dakota River, on the eastern side of the Missouri. The Iowa, the Oto,
and the Yankton and Teton Dakota are placed down in what is now the
State of Iowa.
When Lewis and Clarke ascended the Missouri, in the autumn of 1803,
they met the Yankton Dakota about, the mouth of the James or Dakota
River, where Yankton now stands. Their village was some distance above,
perhaps about the site of Bon Homme. They met the Teton Dakota at the
mouth of the Teton or Little Missouri (Wakpa sica), where old Fort Pierre
stood. These were of the Oglala band. Tradition says that the Oglala
were the first to cross the Missouri, and that this was the place of crossing.
At first they went over to hunt. The buffalo were found to be more
abundant. They returned again. But after- several times going and
returning they remained, and others followed. At the commencement of
this century some Teton were still on the east side of the river, but their
home seems to have been then, as now, on the west side.
As this is the only notice of their meeting Teton on their ascent, we
infer that the main body of them were not on the Missouri, but far in the
interior.2
ARGUMENT FROM NAMES OF NATIONS, TRIBES, ETC.
In all primitive states of society the most reliable history of individuals

and nations is .found written in names. Sometimes the removals of a
people can be traced through the ages by the names of rivers or places
1 Skidi or Pawnee Loup.
2 In the winter count of American Horse (4th An. Rep. Bur. Eth., p. 130), Standing-Bull, a
Dakota, discovered the Black Hills in the winter of 1775-'76. The Dakota have of late years claimed
the Black Hills, probably by right of discovery in 1775-'76; but the Crow were the former possessors,
and were found in that region by the Ponka before the time of Marquette (i. e., prior to the date of
his autograph map, 1673). J. o. D.
MIGRATIONS ARGUMENT FROM NAMES. 183
which they have left behind them. The Dakota people, on the other hand,
carry with them, to some extent, the history of their removals in the names
of the several bands.
DAKOTA.
The Sioux people call themselves Dakota.1 They say "Dakota" means
"league" or "alliance" they being allied bands. And this meaning is con-
firmed by other uses of the word in the language. The name Sioux, on the
other hand, was given to them by their enemies. In the preceding account
the word " Nadouessi," or " Nadouessioux," is of frequent occurrence. The
Huron, and perhaps other western Indians, called the Iroquois Nadowe or
Nottaway, which is said to mean enemy. Because they were ever on the
war-path, as were the Six Nations, the Dakota were styled the Iroquois of
the West, and, for distinction's sake, were called Nadouessioux, enemies.
The last part of the word stuck, and has become a part of their history.
The Ojibwa, it appears, called the Dakota by the name of Bwarj, which
comes out in the name Assiniboin, Stone Dakota; and a small band, or
family, of the Assiniboin are called Stoneys, living in the Dominion of
Canada.
Spirit Lake Villages. We have seen that Du Luth and Hennepin first
visited the villages of the Dakota on the islands and shores of Mille Lacs,
which was their Mde-wakarj, and hence the name Mde-wakarj-torjwan.
This name has come down through more than two centuries, and still
attaches to a portion of the people, and is abiding evidence of their having
lived on the head of Rum River.
Not long after their first discovery by white men, if not at the time, a
portion of this same band of Dakota were called Matanton, which name
appears to be a contraction of Mde-tarjka-torjwarj, meaning Village of.the
Great Lake. This was only a designation given to a portion of Mille Lacs.
Before the end of that century these people began to make their villages
along down Rum River, and perhaps also on the Mississippi, and so ob-
tained the name of Wakpa-atorjwarj, Village on the River. But, after one
hundred and fifty years, this, with the name preceding, passed out of use.
As previous to this time the Ojibwa had contented themselves with
the shores of Lake Superior, but were now getting an advantage over the
Dakota in the first possession of firearms, we find the Dakota, who pitched
their tents westward and northward, toward Leech Lake and Sandy Lake,
earning the name of " Chonkasketons " (Carjkaske-torjwarj), Fortified Vil-
In the Tetou dialect this is Lakota.
lages.1 From the name we read that they were in a wooded country and
made wooden protections from the assaults of their enemies.
Some of the families appear to have made the gathering of the wild
rice in the lakes a specialty, and so for a century or more we find them
known as the Villages of Wild Rice Gatherers.
When the Frenchmen, in 1680, joined the buffalo hunt of the Dakota,
they remarked that they killed them with stone-headed arrows and cut up
the meat with stone knives. The sharp flint stone used for this purpose
they found on the banks of the Thousand Lakes, and hence the name of
" wakarj," or mysterious. And from this fact also they called the lake, or
a part of it, by the name of "Isarj-ta-mde," Lake of Knives, or Knife Lake.
From living there the whole of those eastern Sioux were called "Isan-ya-ti"
Knife Dwellers which has been modified to
SANTEE.
For a century or more past there has been included in this name The
Leaf-shooters (Wahpekute), and also Leaf Village (Walipetorjwarj). 2 Both
these last-named bands continued to dwell, for the most part, in the wooded
country, as their names indicate. In the list of Dakota bands furnished by
Le Sueur, about the beginning of the eighteenth century, the Wahpatons,
or Leaf Villages, are classed with what Avas then called "The Sioux of the
West." And a somewhat singular combination occurs in the name "Wa-
hpeton-Teton," indicating that some of the Leaf Village band had become
" Dwellers on the Prairie."
Other names of divisions at that period, such as "Great Wild Rice Vil-
lage," "Grand Lodge Village," "Dung Village," etc., have gone into disuse.
Nor is it possible, at this time, to discover to what families they belonged.
Two hundred years ago, the Dakota nation was said to consist of seven
Council Fires. Of these we have already spoken of three, viz: Spirit Lake
(Mdewakantonwan), Leaf Shooters (Wahpekute), and Leaf Village (Walipe-
torjwarj).
SISSETON.
Coming next to these is the Sisseton band. The meaning of the name
is not quite clear; but Mr. Joseph Renville, of Lac-qui-parle, in his day re-
garded as the best authority in Dakota, understood it to mean "Swamp
1 Another version of this name is " Brave-heart's/' as if from Caijte, heart, and ka4ka; to bind.
2 See testimony of Rev. A. L. Riggs in foot-note - on-pp. 159,160.
MIGBATIONS ABGUMENT FROM NAMES. 185
Village."1 This well accords with the early history, which. places them in
the marshy parts of the country. From the head waters of the Mississippi
they journeyed southward to the country of Swan Lake and the Blue Earth,
and above, on the Minnesota River. Here they were found early in the
eighteenth century, and here a portion of them still remained until after
1850. But the great body of them had removed up to the Lake Traverse
region before the war of 1812. The great Sisseton chief of those times was
Red Thunder (Wakirjyarj duta), still spoken of by his descendants. Since
1862 the Sisseton live on the Sisseton and Wahpeton Reservation, and at
Devil's Lake, both of which are in Dakota.
YANKTON.
The Ihaijktorjwarj, now shortened to Yankton,. were the "Villages'of

the Border." The "End," or "Border," appears to have been that of the
wooded country. Connected with them, and to be treated in the same cate-
gory, are the
YANKTONAI.
* They were both Borderers. The name of the latter (Iharjktorjwarjna)"

is, in the Dakota, simply a diminutive of the former; but for more than a
century possibly more than two centuries the distinction has been recog-
nized. The Assiniboin branched off from the Yanktoiiai. Other divisions
of them, reaching down to the present time, are the Sanonee2 (or One
Sidersf), the Cut Heads (Pabakse); Kiyuksa or Dividers; Breakers of the
law; the Pine Shooters (Wazikute), and the Hurjkpa-tina, or Hooiikpatee.
'This last name is explained in other parts of this volume. The same word
is found in the name of one of the Teton divisions, now become somewhat
notorious as the robber band of " Sitting Bull," viz: The Hurjkpapa, or, as
it is incorrectly written, Unkpapa. Both of these bands have for many
years roamed over the Upper Missouri country one on the east and the
other on the west side. The name of "Pine Shooters," by which one
division of the Yanktoiiai is still called, they brought from the pine country
of Minnesota,3 and must have retained through at least two centuries.
As the Yankton, who now live on the Missouri River, at the Yankton
Agency, claim to have been placed by the Taku Wakarj as guardians of
1 For another explanation of this terra, see " Sisitorjwai) " in the preceding chapter, p. 158.
2 The Sarjonu. See p. 161, footnote. J. O. D.
3 The Omaha say that when their ancestors found the Great Pipe Stone Quarry, the Yaukton
dwelt east of them in the forest region of Minnesota, so they called them Jana!).a nikaci"ga, or People
of the forest. See 3d Rep. Bur. Eth., p. 212. j. o. D~
the great Red Pipe Stone Quarry, there is scarcely a doubt but that they
were the "Village of the Red Stone Quarry" mentioned in Le Sueur's
enumeration. Fifty years after that, we find them placed on the French
maps about the mouth of the Little Sioux River. In those times they
hunted buffalo in the northwestern part of Iowa and down the Missouri to
its mouth and up to their present location or above, and eastward over the
James River and the Big Sioux to the Red Pipe Stone, where was the gath-
ering of the nations.1
TETON.
These have been known for two hundred years and how much longer
we know not as "Dwellers on the Prairie." The full name was Tiyta-
toyway. Prairie dwelling, contracted now into Titorjwan, and commonly
written Teton.
As we have already seen, the French, in their map?, made a great lake
at the head of the Minnesota River, which they called "Lake of the
Tetons." The name gives us nothing more than Inhabitants of the
Prairie. There is abundant evidence that, as far back as our knowledge of
the Dakota Nation extends, the Teton have formed more than half the
tribe, and causes have been in operation which have increased their number,
while in some cases the more eastern bands have been diminished. The
buffalo hunt has always tended to increase the Teton somewhat by immi-
gration; and by furnishing a supply of wild meat their children have grown
up, while many of those who came to use flour and pork have died off. The
late wars of the Minnesota Dakota with the whites have operated in the
same way.
As the result of the massacre of Spirit Lake, on the border of Iowa, in
the spring of 1857, a large portion of the small band of Leaf Shooters,
under the leadership of Iijkpaduta's family, have disappeared from the east
of the Missouri and become absorbed by the Teton. The same thing is
true of hundreds of those engaged in the massacre of 1862. While a large
number fled north into the Dominion of Canada, others, in 1863, crossed
1 Near the mouth of the Missouri, where in oue of its beuds it approaches the Mississippi, is a
place called Portage des Sioux. Here, evidently, the Dakota, a century ago, carried their canoes
across from one river to the other, when on their hunting and war expeditious. This fact quite agrees
with what we are told of their war parties descending the Mississippi two centuries ago, to attack
the Illinois and Miamis.
The Yanktonai passed over to the Upper Minnesota, and from thence, and from the Red River
of the North, they have journeyed westward to the Missouri, led on by the buffalo, from which they
have obtained their living for more than a century and a half. Thus they have occupied the country
as it was vacated by the more numerous of the "Seven Council Fires."
the Missouri and joined the various northern divisions of the "Dwellers on
the Prairie."
It is curious to find the number seven occurring so frequently in their
tribal and family divisions.1 Of the whole tribe there were seven bands
or "council fires;" of the Spirit Lake band there were seven villages, and
of this great body of the Dakota Nation there are still seven-divisions or
subg-entes. . .
First. The Brules: This is the French translation of Sicarjgu "Burnt
Thighs." They occupy, at present, the mouth of Makaizite River2 and up
to Fort Thompson. The origin of this name is uncertain. They are
divided into Uplanders and Lowlanders.
Second. The Two Kettles, or Oohe nonpa, literally, "Two Boilings:"
One story is, that the name originated in a time of great scarcity of pro-
visions, when the whole band had only enough of meat to put in two
kettles. The present headquarters of this band, as well as of the two that
follow, is at the Cheyenne Agency and .at Standing Rock, on the Missouri.
Third. The Minnekanjoo: The full name is Mini-karjye-wozupi
(Water-near to-plant), " Planters by the Water." We ask, "What water?"
They do not remember. It looks very much as though the name had a
history 1possibly in Minnesota more than a century ago.
Fourth. The Sans Arcs: This is the French translation of their own
name, Itazipco; which written in full is, Itazipa-codan, "Bows without" or
"No Bows." It is easy to imagine a few families of Dakota appearing, at
some time of need, without that necessary implement of the chase and war,
and so, having fastened upon them a name, which they would not have
chosen for themselves.
Fifth. The Uglala, or Ogalala, meaning Scatterers: This name em-
bodies the peculiar characteristics of the Teton dialect of the language,
viz: The frequent use of the hard "g" and the "1."
Sixth. The Black Feet, or Siha sapa: This band of the Western
Dakota must not be confounded with the Black Feet3 of the mountains,
which are connected with the Piegans and Bloods. The Oglala and Black
Feet Dakota mainly constitute the camps of Spotted Tail and Red Cloud.
But the bands are all a good deal mixed up by marriage and otherwise.
Seventh. The Hurjkpapa: This band has for many years roamed over
'1 have found niany examples of the use of mystic numbers among cognate tribes, e. </., seven
(4-J-3), four, ten (7-J-3), twelve (4x3), and, in Oregon, five. I hope to publish an article on this sub-
ject. See "A Study of Siouau Cults," in llth An. Rep. of the Director, Bur. Ethii. j. o. D.
- From uiaka, earth, aud izita, to smoke, i. e., the White Earfch River of South Dakota. j. o. D.
3 Slk'-sTk-a.
188 DAKOTA GEAMMAB, TEXTS, AND ETHNOGRAPHY.
the country of the Upper Missouri. The war of 1876 made it somewhat
notorious under its war chief "Sitting Bull," or "Sitting Buffalo," as Tatarjka
iyotarjke ought to be translated.
This article, on the Migrations of the Dakota, will not be complete,
without a brief notice of the affiliated tribes. The Dakota family, as shown
by similarity of language, is quite extensive.
ASSINIBOIN.
I. Evidently the first to claim our attention, outside of the Dakota

themselves, is the Assiniboin tribe. Indeed they are a part of the great
Dakota Nation. Their language differs less from the Dakota in general,
than the dialects of the Dakota do from each other. In our historical nar-
rative of the Dakota, we found the knowledge of the Assiniboin coming to
white people at the same time, and along with that of the Dakota proper.
More than two centuries ago Assiniboin and Dakota met the French traders
at the head of Lake Superior. The Assiniboin are said to have broken off
from the Pine Shooters (Wazikute), a branch of the Iharjktorjwarjna.
At that time the split, by which they ranged themselves as a separate
people, appears to have been a recent thing. The name "Bwarj," applied
by the Ojibwa to the whole Dakota people, fastened itself on that branch.
They are Stone Dakota. And at the present time, we have information of
a small family of the Assinihoin people living 011 the Saskatchewan, which
goes by the name of Stonies. The name given to the Assiniboin by the
Dakota is Hohe, 1 the origin and meaning of which are in the darkness.
At the time we first learn anything of the Assiniboin, they appear to
have been occupying the country of the Red River of the North, probably
both on the eastern and western side. Their migrations have been north-
ward and westward. About the. middle of the seventeenth century a
French pilot, by name Grosellier, roamed into the country of the Assini-
boin, near Lake Winnipeg, and was taken by them to Hudson Bay. In
1803 Lewis and Clarke met Assiniboin at their winter camp near where
Fort Stevenson now is. But their movement westward seems to have been
mainly farther north up the Assiniboin and Saskatchewan rivers. At pres-
ent they are found in the neighborhood of Fort Peck, 011 the Upper Mis-
souri, but the most of them are within the Dominion of Canada.
1 Prououoced ho'-liay. There is also a Hobe gens among the Sibasapa Tifcoqwan. Kobe is said
to mean "Kebels." j. O..D.
WINNEBAGO.
Two centuries and a third ago the French traders and missionaries
from Montreal and Quebec came in contact with the Puants, living 011 the
"Bay of the Puants," now Green Bay, in Wisconsin. These Indians were
called Winnepekoak, or "People of the fetid water," by their Algonkian
neighbors; but their name for themselves is Hotcangara, "People of the
Original Speech," modified to Hotarjke by the Dakota, and Huâiiga by
the Omaha and Poiika, though these modified names signify "Big Voices"
in their respective languages..
The Winnebago language is closely allied to the Dakota.1 One can
not but think that less than a thousand years ago they Avere a part of the
same people.
They may have separated at an early period from these cognate tribes,
and even reached "salt water," whence their Algonkian name. Examples
of such separation are found in the Biloxi of Mississippi and the Yesau or
Tutelo, formerly of Virginia and North Carolina, now in Canada.
But, confining ourselves to history, two centuries ago the Winnebago
were on Lake Michigan. During the eighteenth century they had drifted
slowly across the State of Wisconsin. In 1806 Lieut Pike met the Puants2
with the Fox at Prairie clu Chien. In the war of 1812 the Winnebago, with
the tribes of the Northwest generally, ranged themselves on the side of the
British. While a small portion of the tribe remained in the interior of Wis-
consin, the majority were removed across the Mississippi into Iowa and
located on Turkey River about the year 1840. Thence they were taken
up to Long Prairie, in Minnesota. Not being at all satisfied with that
country, they were again removed to what was to be a home in Blue Earth
County, back of Mankato. They were supposed to have had some sympathy
with the Dakota in their outbreak of 1862, and accordingly they were
removed with the captured Dakota, in the spring following, to the Missouri
River. Their location at Crow Creek was highly distasteful to them, and,
accordingly, they made canoes and floated themselves down to the Omaha
Reservation, in Nebraska, 011 a portion of which the Government arranged
to have them remain.
It should be mentioned that the Winnebago were largely engaged in
the French and Indian War. Forty-eight were present in 1757 at the
1 See ' 'Comparative Phonology of Four Siouaii Languages," in Smifcbson. Kept., 1883. j. o. i).
2 The name Puants means Stinkers. There is no doubt but that the French traders at first
understood the name Winnebago to mean stinking wator. But it is believed they were in error, and
that its proper meaning is salt water.
190 DAKOTA GKAMMAB, TEXTS, AKD ETHNOGRAPHY.
battle of Ticonderoga, together with large numbers of the Ojibwa and other
Western bands.
OMAHA AND PONKA.
These tribes have a common dialect and are closely related to the
Osage, Kansa, and Kwapa. The first are the Maha of the old French
maps. The five tribes form the (jpegiha (or Dhegiha) group of the Siouaii
family. According to their traditions, their ancestors dwelt east of the
Mississippi River, on the Ohio and Wabash. When they reached the
mouth of the Ohio, part went down the Mississippi, becoming the Kwapa
(Uâqpa, Ugaqpa), or " Down-stream People," who afterwards met De Soto.
The others ascended the Mississippi; hence the name " Up-stream People,"
or U-man-hau (Umarjharj), now Omaha, applied at first to those who subse-
quently became four tribes (Omaha, Ponka, Osage, and Kansa). Another
separation occured near the. mouth of the Osage River, where the Omaha and
Ponka crossed the Missouri, and went north, being joined on the way by a
kindred tribe, the Iowa. These three wandered through Iowa and Minne-
sota till they found the Great Pipestone Quarry, where they made a set-
tlement. At that time the Yankton (perhaps including the Yanktonnai)
dwelt in a wooded region near the source of the Mississippi, being called
a People of the Forest" by the Omaha and Ponka.1
The three tribes were finally driven off by the Dakota, wandering
westward and southwestward till they reached the Missouri River, which
they followed as far as the mouth of White Earth River. There the Ponka
left their allies, ascending' the White Earth River till they drew near the
Black Hills, which they found in the possession of the Crows. Retracing
their course, they joined the Iowa and Omaha, and all three went down
along the southwest side of the Missouri River till the Niobrara was reached.
There was made the final separation. The Ponka remained at the mouth
of the Niobrara; the Omaha settled on Bow Creek, Nebraska; the Iowa
went beyond them till they reached Ionia Creek (probably loioa, Creek at
first), where they made a village on the east bank of the stream, not far
from the site of the present town of Ponka. The subsequent migrations of
these tribes have been given in the paper mentioned in the preceding foot-
note (l), as well as in the Third Annual Report of the Bureau of Ethnology
(p. 213). The three tribes occupied different habitats as far back as Mar-
quette's time, and they are thus located in his autograph map of 1673.
1 The migrations of the Kausa, Kwapa, Osage, etc., have been treated by the editor in a recent
paper, "Migrations of Siouati Tribes," which appeared in the American Naturalist for March, 1886
(Vol. 22, pp. 211-222). See "Omaha Sociology," i i the Third Ann. Kept, of the Director Bur. Eth.,
pp. 211-213. J. o. D.
MIGBATIONS ARGUMENT FROM NAMES. 191
When, in 1803, Lewis and Clarke made their voyage up the Missouri
and across the Rocky Mountains, they found the Ponka (Poncara) near their
present location. They say, "The Maha (Omaha) were associated with
them for mutual protection." But the Omaha were there only on a visit.
It is quite certain that they had not lived together for many years pre-
vious to this. The Omaha were in northeastern Nebraska, south of Sioux
City, Iowa.
IOWA AND OTO.
The two tribes Iowa and Oto are associated here because they are
mentioned together by Le Sueur, in 1700, as having, previous to that time,
had the occupancy and the hunters' right to the country of the Blue Earth
and of southern Minnesota. 1 They appear to have retired before the
aggressive Sioux down the DesMoines into central Iowa, the Oto going on to
the Missouri and down into Kansas. While in possession of the country of
the Blue Earth, we have notices of their having hunted on the St. Croix, in
northern Wisconsin. It is also stated, which appears to be a matter of
tradition, only, that at a much later date, not far from the commencement
of the present century, the Iowa, in war, cut off entirely a small tribe, which
dwelt south of the St. Croix, called the Unktoka, which means, Our Enemies-
Ten Iowa warriors were present at the battle of Ticonderoga.
There are, near the Minnesota River, old fortifications, or earthworks,
which were probably made by these tribes to protect themselves against
the incursions of the more powerful Dakota. One such is found a few miles
above the mouth of the Yellow Medicine River. But possibly this was an
old Cheyenne fortification, which would seem to be the reading of Dakota
tradition.
MANDAN AND HIDATSA.
These two small tribes live together at Fort Berthold in connection

with the Ree. They are both small tribes. The Mandan at present num-
ber less than 400. Years ago they numbered many more, but wars and
smallpox have almost annihilated them. From rather a remarkable fact,
that many of this people have sandy hair, it has been affirmed that they
are of Welsh origin supposed to be a lost Welsh colony. George Catlin,
'This must have been long before 1673, the date of Marquette's autograph map. The Oto did
not accompany the Io\va, Ponka, and Omaha. They were first met by the Omaha and Ponka, accord-
ing to Joseph La Flfeche, ou the Platte River iu comparatively recent times. j. o. D.
the celebrated Indian portrait painter, takes this view of their parentage,
.and affirms that their language bears more than a likeness to the Welsh.1
The Mandan tradition of their origin is, that ages ago they lived
underground by a great lake. The root of a grapevine pushed itself down
through the crust of the earth. One by one .they took hold of it and
climbed up by its help, coming out into the light of day. By and by a
very fat woman, took hold of it and the vine broke, leaving the remainder
of the Mandans by the lake underground. Could this legend have any
connection with a passage over the ocean?
^ver since they have been known to the whites they have lived on
the Upper Missouri. In the winter of 1S03-'04, Lewis and Clarke wintered
near their villages, only a short distance below where they now are.
The Hidatsa are better known by the names Minnetaree and Gros
Ventres.2 There is no apparent reason why the latter name should have
been given them by the French. Minnetaree means "over the water," and
was given to them when they crossed the Missouri, coming as they did from
the northeast and crossing to the southwest. They number about 500.
These Hidatsa have often been confounded with the "Minnetaree of the
Plains," or "Gros Ventres," who belong-to another linguistic family.
Both the Hidatsa and Mandan belong to the Siouan or Dakotan family.
Whether it is from the common likeness to the tongue of their enemies, or
for some other reason, it is a remarkable fact that many persons of each
tribe can speak Dakota.
ABSAROKA OR CROW.
This tribe and the Hidatsa speak dialects of the same language. It is
said that the Amahami, now extinct, were a branch of the Absaroka.
When the Ponka reached the Black Hills country, several hundred
years ago, they found it in the possession of the Absaroka, whose habitat
included the region now known as the western part of Dakota (south of the
Missouri River) and the eastern part of Montana.
1 1 have made a careful examination of the Mandan vocabularies of Kipp. Haydeu, Wied, and
others. The following conclusions have been reached: (1) The Mandan is closely related to the
Wimiebago, Iowa, Oto, and Missouri dialects. (2) The fancied resemblance to the Latin, based on
what was thought to be "sub" in three compound nouns, has no foundation. Suk, snke, kshuk, or
kshuke means small. J. O. D.
* Jiig Pauncli (Gros Ventre) must have referred to a buffalo paunch over which a quarrel arose
resulting in the separation of the Hilatsa and Crow. See Kiliatsa in Matthews's Ethnog. and Philol.
of the Hidatsa Indians. J. o. D.
M1GKATIOKS ARGUMENT FKOM ^TAMES. 193
OSAGE, KANSA, KWAPA, AND, MISSOURI.
All these tribes belong to the Simian stock. The Missouri, who call
themselves Nyu-t'a-tci, speak a dialect allied to those of the Iowa and Oto,
while the dialects of the others are related to that of the Omaha and Ponka.
The Osage connect themselves by tradition with the beavers. The first
father of the Osage was hunting on the prairie all alone. He came to a
beaver dam, where he saw the chief of all the beavers, who gave him one of
his daughters to wife. From this alliance sprang the Osage.1
ARIKARA OR RICKAREE.
This tribe, commonly called Ree and sometimes Pawnee, has been
heretofore counted as belonging to the Dakota family. But the Ree
language, as spoken at Berthold, appears to have no resemblance to the
Dakota, and indeed to be radically different in its construction. So that,
without doubt we must deny them a place in the Dakota linguistic family.
But the Ree, the northern branch of the tribe now at Fort Berthold, num-
bering more than 1,000 souls, have been for many years intermingling with
the Dakota, and probably separated from their southern kindred, the
Pawnee proper, on account of an intrusion of the Dakota.2 In 1803 Lewis
and Clarke found the Ree on the Missouri River, near the mouth of Grand
River.
SHAYENNE OR CHEYENNEE.
This name is variously written. The tribe comes into .the same cate-
gory as the last named Ree and Pawnee. We can not admit them into
the Dakota linguistic family. The name they bear is of Dakota origin, by
whom they are called "Sha-e-a-na."3 Sha-e-a,4 in Dakota, means "to talk
red," that is, unintelligibly, as " Ska-e-a"5 means "to talk white" intelligi-
bly that is, to interpret. The Shayenue language then, we under-
stand, is not like the Dakota. But, though sometimes enemies of the
Dakota, they have more generally been confederates. Two hundred years
1 This is probably the tradition of part of the Osage, the Beaver people, not that of the whole
tribe. See " Osage Traditions " in the Sixth Ann. Rept. of the Director Bur. Eth., pp, 373-397. J. O. D.
-According to Omaha tradition, the Ree and Skidi (or Pawnee Lonps) were allies of the Winne-
bago and the ancestors of the Omaha, Ponka, Osage, Kausa, Kwapa, Iowa, etc., when all these people
dwelt east of the Mississippi. It is doubtful whether the Ree were ever neighbors of the Grand, Re-
publican, and Tappage Pawnee, since the latter have been west of the Missouri. The latter conquered
the Skidi, with whom they do not intermarry, according to Joseph I-a Fleche, formerly a head chief
of the Ouiaha. The Skidi met the three southern Pawnee divisions at a comparatively late date, ac-
cording to Pawnee tradition. If all five were ever together, it must have been at an early period, and
probably east of the Mississippi River. J. o. D.
3 Sa-i-ye-na. 4 Sa-ia. 5 Ska-ia.
7105 VOL ix 13
ago, or thereabouts, the Shayenue village was near the Yellow Medicine
River in Minnesota, where are yet visible old earthworks. From thence,
according to Dakota tradition, they retired before the advancing Dakota,
and made their village between Big Stone Lake and Lake Traverse. Their
next remove appears to have been to the south bend of the Cheyenne, a
branch of the Red River of the North. The fortification there is still very
plain. While there they seem to have had both the Ojibwa and Dakota
for their enemies. Bloody battles were fought and finally the Shayenne
retired to the Missouri. This is supposed to have been about one hundred
years ago or more. After that time the Dakota became friendly to them.
The Shayenne stopped on the east side of the Missouri and left their name
to the Little Cheyenne. Soon after they crossed over and took possession
of the country of the Big Cheyenne. There they were, hunting out to the
Black Hills, in 1803, when Lewis and Clarke ascended the Missouri.
C H A P T E E, III.
GENS AND PHRATRY OF THE DAKOTA.
THE GENS.
Iii the Dakota Nation the man is the head of the family; the woman
was not considered worthy of honor. No Dakota woman ever aspired to
be a chief. The chieftainship descended from the father to his sons, the
eldest son taking the precedence. But in the making up of the gens the
Avoman was an equal factor with the man. Thus a child counts his father's
brothers all fathers, and his father's sisters all aunts; while his mother's
sisters are all mothers, and his mother's brothers are only uncles. Hence,
a man's brother's children are counted as his own children, and his sister's
children are nephews and nieces. On the other hand, a woman's sister's
children are counted by her as children, while her brother's children are
nephews and nieces. 1 These .same distinctions are carried down through
the generations. In. this circle intermarriages are not allowed by Dakota
custom. This is the gens, but there is lacking the totem"to bind them to-
gether. The real foundation for the totemic system exists among the Da-
kota as well as the Iroquois, in the names of men often being taken from
mythical animals, but the system was never carried to perfection. Some-
times indeed a village was called through generations after the chief of the
clan, as Black Dog's, Little Crow's, etc.
THE PHRATRY.
Among the eastern Dakota the Phratry was never a permanent organi-
zation, but resorted to on special occasions and for various purposes, such
as war or buffalo hunting.
THE TIYOTIPI.
The exponent of the Phratry was the "Tiyotipi" or Soldiers' Lodge.

Its meaning is the " Lodge of Lodges." There were placed the bundles of
black and red sticks of the soldiers. There the soldiers gathered to talk
and smoke and feast. There the laws of the encampment Avere enacted,
1 See Kinship System of the Oinah«i in 3d Ann. Rept. of the Director, Bur. Eth. ; pp. 252-258. J. o .D.
195
and from thence they were, published by the camp crier. It is said that
in the camps of the Prairie Dakota, the real buffalo hunters, the Soldiers'
Lodge was pitched in the center of the circular encampment. This area
Avas called ho-co-ka; and the gateway of the camp, which was always left
at the front end, Avas called ho-a-na-pa. The encampment \vas then in the
form of a horseshoe, or, more properly, in the form of the horns of a buf-
falo COAV, Avhich turn imvard toward each other. The ends of the horns
Avere called " Hun-kpa," from " he," a horn, and " inkpa," small end. Hence
those camping at these ends of the horns Avould be called " Hunkpa-tina."
And hence the name of tAvo of the gentes, Avhich haAê developed into larger
clans of the Dakota Nation, viz., the Hurjkpatina and the Hurjkpapa.
While, Avithin the historical period, no political organization has been
knoAvn to exist over the Avhole Dakota Nation, the traditional alliance of
the "Seven Council Fires" is perpetuated in the common name Dakota.
FELLOWHOOD.
One of the customs of the olden time, which was potent both for good
and for evil, and which is going into desuetude, was that of fellowhood.
Scarcely a Dakota young man could be found who had not some special
friend or Koda. This Avas an arrangement of giving themselves to each
other, of the David and Jonathan kind. They exchanged boAvs, or guns,
or blankets sometimes the entire equipment. In. rare cases they exchanged
wives. What one asked of the other he gave him ; nothing could be de-
nied. This arrangement was often a real affection, sometimes fading out
as the years pass by, but often lasting to old age.
In order to exhibit properly and as fully as may be Dakota national
and individual life, I will here introduce a pen picture of a very prominent
man of the last generation.
STANDING BUFFALO.
In connection with Standing Buffalo, the last great chieftain of the

Sisseton Dakota, will be found a description of the "Tiyotipi," already
referred to.
Ta-tan-ka-na-zirj, or Standing Buffalo, Avas the son of The Orphan, and
hereditary chief of quite a large clan of Sisseton Dakota. Their planting
place, before the outbreak in 1862, Avas in that rich and beautiful valley
which lies between the head of Lake TraAêrse, Avhose waters communicate
with the Bed River of the North and Big Stone Lake? through which the
G-ENS AHD PHBATBY OF THE DAKOTA. 197
Minnesota River runs to the Mississippi. Through this isthmus, between

the two lakes, now known as Brown's Valley, the Minnesota, as it comes
down in small streams out of the Coteau, winds its way.
As soon as Standing Buffalo had come to man's estate, or when he was
probably about twenty-five years old, the father abdicated his chieftainship
in favor of his son. Henceforth he wore his father's medals, carried his
father's papers, and was the recognized chief of his father's people. As
already stated, the Dakota custom is that the rank and title of chief descend
from father to son unless some other near relative is ambitious and influential
enough to obtain the place. The same is claimed also in regard to the rank
of soldier or brave, but this position is more dependent on personal bravery.
At the time of the outbreak Standing Buffalo was a man in middle life.
He was tall and well-featured rather a splendid looking Dakota. Pre-
vious to 1852 he and his people received no annuities, but raised a good deal
of corn. Still they depended chiefly, both for food and clothing, on the
buffalo, and much of the year they spent in the chase.
Although congregating in vast herds on the great prairies and moving
in certain directions with a great deal of apparent force, the buffalo are
nevertheless easily driven away. And hence the Indians find it necessary
to protect the hunt by regulations which must be enforced. In this neces-
sity probably originated the Ti-yo-ti-pi, or so-called Soldiers' Lodge, which
is both the hall of legislation and the great feasting place.
Some patriotic woman vacates her good skin tent and goes into a
poorer one that she may furnish the braves with a fitting place for their as-
semblies. This tipi is then pitched in some central place, or in the gate-
way of the circle, and the women take delight in furnishing it with wood
and water and the best of the meat that is brought into camp, for every
good deed done for this Soldiers' Lodge is proclaimed abroad by the crier
or eyanpaha.
A good fire is blazing inside and we may just lift up the skin door and
crawl in. Towards the rear of the tent, but near enough the fire for con-
venient use, is a large pipe placed by the symbols of power. There are
two bundles of shaved sticks about 6 inches long. The sticks in one bun-
dle are painted black and in the other red. The black bundle represents
the real men of the camp those who have made their mark on the war-
path. The red bundle represents the boys and such men as wear no eagle
feathers. Around this fire they gather together to smoke. Here they dis-
cuss all questions pertaining to the buffalo hunt and the removal of camp;
198 DAKOTA G-BAMMAB, TEXTS, AXD ErHNOGBAPHY.
in short, all public interests. From these headquarters they send out from
time to time runners, who bring back information of the whereabouts of the
bison herds. From this lodge goes .out the camp crier, who makes procla-
mation of the time and place of the buffalo surround. And from this same
central place of power go forth the young men who are commissioned to
cut up the tent and the blankets, or break the gun and kill the horse of one
who has transgressed the laws of the Ti-yo-ti-pi. And when the hunt of
the day is past, and the buffalo meat brought in, the breast or some nice
piece is roasted or boiled here, and the young men gather to eat and smoke
and sing and tell over the exploits of the day. It will not then surprise
any one to know that this Soldiers' Lodge became the central force in the
outbreak of 1862.
In the summer before the outbreak took place, there was quite a trou-
ble at the Yellow Medicine. The payment was promised to these annuity
Indians when the strawberries were ripe, that is the last of June or the first
of July of each year. This season the Sissetoii came down earlier perhaps
than usual, and the annuity money and goods were delayed much beyond
time. About 4,000 Indians were gathered at the Yellow Medicine, where
they waited about six weeks. The small amount of provisions on hand
Agent Gralbraith wished to keep until the time of making the payment.
The corn and potatoes planted by Indians living- in the neighborhood had
not yet matured. Consequently this multitude of men, women, and chil-
dren were for more than a month 011 the borders of starvation. Some flour
was obtained from traders, and the agent gave them small quantities; they
gathered some berries in the woods and occasionally obtained a few ducks.
But by all these means they scarcely kept starvation off. They said the
children cried for something to eat.
Standing Buffalo was the principal chief of these northern Indians.
They were encamped in a large circle on the prairie immediately west of
the agency. It was now along in the first days of August. Hunger pressed
upon them. They knew there was flour in the warehouse which had been
purchased for them. It would not be wrong for them to take it in their
present necessitous circumstances. Thus they reasoned; and although a
detachment of soldiers from Fort Ridgeley had their camp near the ware-
house, the Indians planned to break in and help themselves.
So it was, on a certain day, the men came down to the agency five or
six hundred strong and surrounded the soldiers' camp. The white people
thought they had come to dance; but while they stood around in great
GENS AND PHRATRY OF THE DAKOTA. 199
numbers, a selected few broke in the door of the warehouse with axes and
carried out a large quantity of flour and pork. To this the attention of
Agent Gralbraitti was immediately called, who made an ineffectual effort to
have it carried back. The howitzer was turned towards the Indians and
there was a prospect of a collision, but the numbers were so disproportion-
ate that it was judged best to avoid it. Scarcely had they reached their
own camp when those four hundred tents were struck, and all removed off
to a distance of 2 or 3 miles. That was supposed to mean war.
The next morning the writer visited the agency, having heard some-
thing of the trouble. When I met the agent he said, "Mr. Riggs, if there
is anything between the lids of the Bible that will help us out of this diffi-
culty, I wish you would use it." I said I would try, and immediately drove
up to Standing Buffalo's camp. I represented to him the necessity of having
this difficulty settled. However perfect they might regard their right to the
provisions they had taken, the Government would not be willing to treat
thern kindly until the affair was arranged. The breaking in of the ware-
house was regarded as a great offense.
He promised to gather the chief men immediately and talk the thing
over and come down to the agency as soon as possible.
It was afternoon when about fifty of the principal men gathered on the
agent's porch. They said they were sorry the thing had taken place, but
they could not restrain the young men, so great was the pressure of hunger
in the camp. They wished, moreover, the agent to repair the broken door
at their expense. Some of the young men who broke it down were present,
but they did not want to have, them punished. It was rather a lame justi-
fication, but Agent Gralbraith considered it best to accept of it and to give
them some more provisions, on condition that they would return immedi-
ately to their planting places at Big Stone Lake and Lake Traverse. This
he desired them to do because the time when the payment could be made
was unknown to him and their own corn patches would soon need watching.
Standing Buffalo and his brother chiefs accepted the conditions, and in a
couple of days the northern camp had disappeared.
Four or five weeks after this, these warriors came down again to the
Yellow Medicine and the Red Wood; but it was not to meet the agent or
any white people, but to see Little Crow and the hostile Indians and ascer-
tain whereunto the rebellion would grow. It is reported that, on this occa-
sion, Standing Buffalo told Little Crow that, having commenced hostilities
with the whites, he must fight it out without help from him; and that, failing
200 DAKOTA GRAMMAR, TEXTS, AlST D ETHNOGRAPHY.
to make himself master of the situation, he should not flee through the
country of the Sisseton.
But although as a whole these northern Dakota refused to go into the
rebellion with the Santee, it is very certain that quite a number of their
young men joined in the raids made upon the white settlements; and more-
over, the attack upon Fort Abercrombie, at which several hundred Dakota
warriors were said to have been present, must have been made almost
entirely by these same Sisseton.
In the autumn which followed they all fled to the Upper Missouri
country or into the Queen's dominions. It was reported soon after that
Standing Buffalo had gone 011 the warpath and was killed. .
THE TIYOTIPI.
' [Translated from M. Renville's Dakota version.]
When Indians would hunt the buffalo, they do it in this way: When-
ever they hear that there are buffalo, they look out a young man and ask
him for his tent. If he consents, then no woman or child is allowed in the
tent; men alone go into it. And so the man whose the tent is is called
Tiyoti, and is the master in it.
Then also they do in this way: They shave out small round sticks all
of the same length, and paint them red, and they are given out to the men.
These are to constitute the Tiyotipi. This done, they choose four men
whom they make the chiefs, who make all the arrangements. Also one
who is called Eyanpaha (crier), who makes proclamation of everything
that is determined on. In addition to these, they select two young men
who are called Touchers. These attend to all the provisions that are
brought to the Tiyotipi.
Then, of all the painted sticks that were given around, not one is brought
in empty. When one is to be brought to the Tiyotipi, food is brought
with it. And when these are all brought in, they are tied in a bundle. In
the back part of the tent, by the fire, the ground is carefully cleaned off,
and a pipe and a pipe rammer and incense leaves are all brought and placed
together.
These are all completed in this way and then about two young men
are selected, and the pipe is filled and passed to them, which is done by the
Eyanpaha. ' When this ceremony is finished they are sent out into that part
of the country in which they heard the buffalo were. Hence they are
GENS AND PHKATRY OF THE DAKOTA. 201
called Wakcanya and also Wayeya, that is One-who-finds-out, and also

One Sent.
Whither they were sent they go, and when they know the buffalo are
there, they return to camp. When they come near they run, and by this
it is known that they are bringing tidings. Thus they come directly to the
Tiyotipi, which is already filled with those who want to hear. Then in the
back part of the tent, which has been made sacred, where the pipe and the
tobacco are, there the Eyarjpaha fills the pipe and puts it to their mouths.
Then privately they tell the news to the Eyanpaha, who says, "Hayen,
liayen," and spreads his hands out to the earth. All in the tent do the same,
and then the news is told openly. The Eyanpaha then goes out and makes
proclamation to the whole camp. But this he does in a somewhat different
style: "When a boy comes home to me from another place, and brings me
word of so many large pieces of buffalo meat, let every ghost in all your
families hear it; so far on the other side the earth is not visible, they say."
While he cries this through the camp, all who are able whistle, which they
do for joy.
When the Eyanpaha has returned to the Tiyotipi, then the four
masters of the assembly consider and determine when they will go on the
hunt. This being determined, the Eyarjpaha again makes proclamation to
all the people. This is what he says: "Bind on your saddle, for a piece
of a day I will kill valuable children." Then all get themselves ready
and they start out together.
Only the four chief men give the commands. When they come near
to the buffalo, the party is divided and the approach is made from both
sides. This is done whether there be one herd or two. They go on both
sides. It is determined to conduct the chase in a proper manner. But if
in doing this one side gets in a hurry and drives off the game, then their
blankets and even their tents are cut to pieces. This they call "soldier
killing."
When they come home from the buffalo chase, all who can bring fresh
meat to the Tiyotipi. Then the Touchers cook it. When it is cooked they
cut off some pieces and put in the mouths of the four chief men, and then
they all eat as they please. In the meantime the Eyarjpaha stands outside
and praises those who brought the meat.
The summing up of the whole is this: The back part of the Tiyotipi,
near the fire, is cleared off carefully; and there are placed two grass fenders,
about a foot long each, on which the pipe is laid. The pipe is never laid
202 DAKOTA GEAMMAE, TEXTS, AND ETHiSTOGEAPHlf.
back after the common custom. Also they shave a round stick, sharpening
one end and cutting the other off square. This is driven in the ground, and
on it, when the pipe is smoked out, they knock out the ashes. They
always do this. Then of all the round-shaved sticks, some of which
were painted black and some painted red, four are especially marked.
They are the four chiefs of the Tiyotipi that were made. And these
men are not selected at random for this place; but men who have
killed many enemies. and are the most able, are chosen. The things
desired are, that the chase may be conducted in the best way, that
the people may have a plenty of food, and that everything may be done
properly so they determined, and so they do. The ashes of the pipe are
not emptied out carelessly, so that when they command .-aach other, and
give each other the pipe, it may be done only in truth. That is the reason
for doing it.
Also in the deer hunt they have a Tiyotipi, but in that they do not
send out persons to reconnoiter. Nevertheless, in that also, if anyone goes
to hunt on his own motion, they "soldier kill" him, that is, cut up his blanket
and coat.
These are the customs of the Otiyoti.
Thus far the translation to which may be added some words of
explanation.
1. The special making of the sticks is done on the line of personal
history. Whatever is indicated by the kind of eagle feathers a man is
entitled to wear in his head, and by the notches in them, this is all hiero-
glyphed on his stick in the Tiyotipi. Then these bundles of sticks are used
for gambling. The question is, "Odd or even?" The forfeits are paid in
meat for the Tiyotipi.
2. The announcements of the crier show the rhythmical character of the
language. This especially appears in the order for the hunt:
Akirj iyakaska:
£iceca teuike,
Arjpetu haijkeya,
Ecawaliai) kta ce.
The saddle bind:

Children dear,
For half a day,
I will kill.
CHAPTER IV.
UNWRITTEN DAKOTA LAWS.

THE FAMILY.
In the commencement and growth of the Dakota people and language

we may properly assume that the words "a-te," father, and "i-na" and
"him," mother ("nihurj," thy mother, "hurjku," his mother'), were among the
very first. They are short, and not capable of further analysis. "Wica,"
male, and '"win" or "wirjna" and "wirjyarj," female, would be the first
words to designate the man and woman. From these would grow naturally
the present names, wi-ca-sta, 1 or the Yankton and Teton form, "wi-da-sa"
(male-red), man, and winohrrjca2 (female- very), woman. There-would be
father-in-law before grandfather; and hence we find the former designated
by "turj-karj," 3 the shorter one/and the latter by "turj-karj-si-na." "Turj-
kai)" is also the name of the stone god, which may indicate some kind of
worship of ancestors. The shortest word also is found in mother-in-law,
"kurj" ("nikun," thy mother-in-law, "kurjku," his mother-in-law). A woman
speaking of or to her mother-in-law and grandmother calls them both
"urjci," making- the latter sometimes diminutive "mjcina."
Some words for child should be at least as old, if not older than, father
and mother. Accordingly we find the monosyllables "cirjs," son, and
"duns," daughter, used by the parents when speaking to the children, while
"cirjca" is the common form.
In the line of "wirj" being the oldest form word for woman, we have
the Dakota man calling his wife "mitawirj," my woman. The word as wife
is not used without the affixed and suffixed pronominal particles (mi-ta-wirj,
nitawin, tawicu), which would indicate property in the woman. On the
1 While wica sa may mean " male red," how shall we render wica s"ta? Wica = uika ($egiha), c
male of the Tinman species; and wi6a sa or wica sta = nikaci"ga ((jtegiha). a person; an Indian. j. o D.
" Shortened to winoli6a.
, in Santee; tugkaij-sina, in Yanktou; tui)kaij.sila, in Teton.
203
other handj the woman calls her husband "mihihna," my husband. The
latter part of the word we can not analyze satisfactorily.1
Thus we come into the family as constituted, the man calling his
woman "mi-ta-win," and she calling her man "mi-hihna," and each calling
the child "cirjs" or "curjs," as the case may be. The taking of each
other makes each related to the family of the other. But somehow shame
has come into the tipi, and the man is not allowed to address or to look
towards his wife's mother, especially, and the woman is shut off from
familiar intercourse with her husband's father and others, and etiquette pro-
hibits them from speaking the names of their relatives by marriage. This
custom is called "wisten kiyapi," from "isteca," to be ashamed. How it
grew is not apparent. But none of their customs is more tenacious of life
than this. And no family law is more binding.
THE HOUSEHOLD.
The "tipi" is the house or living place. There is no word for home
nearer than this. The Dakota woman owns the "tipi;" she dresses the
skins of which the "wakeya" or shelter is made; she pitches and takes down
the tipi, and carries it on her back oftentimes in the march. It should
belong to her. But when it is pitched and the ground covered with dry
grass, her man takes the place of honor, which is the back part opposite the
door. The wife's place is on the left side as one enters, the right side as
one sits in the back part. The children come in between the mother and
father. The place of the grandmother or mother-in-law or aunt is the
corner by the door opposite the woman of the house. If a man has more
wives than one, they have separate tipis or arrange to occupy the
different sides of one. When a daughter marries, if she remains in her
mother's tipi, the place for herself and husband is on the side opposite
the mother, and back near the "catku," the place of honor. The same
place is allotted to her in her husband's mother's tent. The back part of
the tent, the most honorable place, and the one usually occupied by the
father, is given to a stranger visitor.
'Mr. Dorsey is right, uudouLtedly, in regarding "hna" as the root, or at least one root, of
"ini-hi-hn^, my husband, f( hi-hna-kn," her husband. And the meaning of it is rather that of placing
than of deceiving, relating it to "ohnaka" to place in, as if in the woman's family, rather than with
"hnayan," to deceive. But what account shall we make of the "hi," or "hirj," as many Dakotas per-
sist in writing it? Does that mean hair, and so send the word back to an indelicate origin? Quite
likely. s. R. R.
Compare the Dakota tawinton, tawrnya, and tawiton, ''to have as his wife," used only of
coition. See footnote ('), p. 207. J. o. D.
UNWRITTEN DAKOTA LAWS. 205
The young man who goes to live with his wife's relatives is called
" wicawoha," which literally means man-cached, as if the man, by so doing,
buried himself. Mothers, who have daughters to be married, are often de-
sirous of having the sons-in-law come and live, for a while at least, with
them, since, if the young man is a good hunter, this arrangement secures to
them plenty of game. But on the other hand, the young man's parents are
quite as likely to require his services and that of his wife in addition. So
that, in this regard, there is no prevailing law. As soon as the young
couple are able to procure a tent, and if the man is a good hunter and buf-
falo are plenty, that may be very soon, they set up for themselves. This
usually takes place soon after their first child is born, if not before.
COURTSHIP AND MARRIAGE.
Before proceeding farther with the laws of the family, it is proper to

describe how it becomes a family. Grirls are sometimes taken very young,
before they are of marriageable age, which generally happens with a man
who has a wife already. The marriageable age is from fourteen years old
and upward. The intercourse of young men with maidens is not always
open and honorable, but the public sentiment of a Dakota community,
while it does not prevent much that is illicit, makes it more or less dishon-
able, especially for the girl. A boy begins to feel the drawing of the other
sex and, like the ancient Roman boys, he exercises his ingenuity in making
a "cotarjke," or rude pipe, from the bone of a swan's wing, or from some
species of wood, and with that he begins to call to his lady love, on the
night air. Having gained her attention by his flute, he may sing this:
Stealthily, secretly, see ine,
Stealthily, secretly, see me,
Stealthily, secretly, see me;
Lo! thee I tenderly regard;
Stealthily, secretly, see me.
Or he may commend his good qualities as a hunter by singing this

song:
Cling fast to me, and you 511 ever have plenty;
Cling fast to me, and you '11 ever have plenty;
Cling fast to me.
When the family are abed and asleep, he often visits her in her mother's
tent, or he finds her out in the grove in the daytime gathering fuel. She
has the load of sticks made up, and when she kneels down to take it on her
206 DAKOTA GBAMMA&r TEXTSr Ai£I> ETHNOGRAPHY:
back possibly lie takes her hand and helps her up, and then walks home by
her side. Such was the custom in the olden time. Thus a mutual under-
standing is reached. He wants her and she wants him. He has seen her
ability to supply the tipi with fuel as well as do other necessary things,
and she has often seen him bringing to his mother's tent a back load of
ducks, or, it may be, venison Capt. R. H. Pratt, of Carlisle school, tells a
capital story of a Kiowa young man. who, under a variety of circumstances,
never "cared for girl." "But when Laura say she love me, then I begin
to care for girl."
The young man then informs his father and mother, and they approv-
ing, together with other family friends, make up the bundle-of-purchase.
It may be a horse. If so, it is led by one of his friends and tied by the
tent of the girl's parents. Or guns and blankets are contributed, which are
carried by an aunt or other female relative, and the load is laid down at the
tent door. It is "wo-lipa-pi," laying down, and the young man thus lays
down or tenders his offer for the girl. If this is not satisfactory, either from
the small amount or the character of the young man, the offerings are carried
back, and the young folks have a chance to elope, unless they are restrained
by higher considerations.
Sometimes it happens that a young man wants a girl, and her friends
are also quite willing, while she alone is unwilling. The purchase bundle
is desired by her friends, and hence compulsion is resorted to. The girl
yields and goes to be his slave, or she holds out stoutly, sometimes taking
her own life as the alternative. Several cases of this kind have come to the
personal knowledge of the writer. The legends of Winona and Black Day
Woman are standing testimonies. The comely dark-eyed Winona wanted
to wed the successful hunter, but the brilliant warrior was forced upon her,
and therefore she leaped from the crag on Lake Pepin, which immortalizes
her name. For a like reason, Black-Day Woman pushed her canoe out
into the current, above the Falls of Saint Anthony, and sang her death song
as it passed over. These are doubtless historical events, except that the
years are not known.
When the offer is accepted the girl is taken by some relative to the
tent of the buyer. In the olden time it is said the custom was that she
rode on the back of some female friend. Thus they become man and wife,
with the idea of property strongly impressed upon the mind of the man.
He has purchased her, as he would do a horse, and has he not a right to
command her, and even to beat her? The customs of his people allow it.
U:NTWKITTE;NT DAKOTA LAWS. 207
If she pleases him not, he may throw her away (ehpeya), for is she not his
property? Nevertheless this was the honorable way for a girl to be taken.
On many accounts it was better than to be stolen or taken unlawfully.
And this custom of wife-purchase maintains its hold upon the Dakota people
until they have made much progress in civilization.
The difference in the pronouns used in.my wife and my husband seems
to mark the difference of the property idea. Two kinds of possession are
indicated by the affixed possessive pronouns, one easily alienated, as in
"mita-surjke," my horse; and the other not transferable, as in "mi-nape,"
my hand. The man uses the first form, where possession sits lightly, as
"mitawin;" while the woman uses the other, "mihihna."1 But it must not
be inferred from this that a Dakota woman does not often run away from
her husband. In. -that case, unless he endeavors to win her back, the laws
of his nation allow him to cut off her nose, or otherwise mutilate her for
infidelity.
THE BABY,
The young- father is away on purpose. He has gone to his own

father's people, or perhaps on a hunt with his comrades. The mother is
left with the older women, her own mother and other female relatives.
Many of the middle-aged women become skillful mid-wives; and the Dakota
women, who are healthy, have less labor at such times than women in
more civilized communities. The baby is born, and, like the infant Saviour
of the world, is wrapped in swaddling bands. "Hoksi" appears to be
the root form of "ho-ksi-iia," boy;2 and hence to the "hoksi" is added
"iyokopa," the board to wliicli the child is bound, and we have the long
descriptive name for "baby," "hoksiyokopa," and sometimes "hoksiyopa"
and "hoksicopa." This board is shaved out nicely, and often ornamented
in various ways, with beads and quills, having a stay board around the
'This is another instance of the necessity of observing great cautiou in the analysis of Indian
words. Mitawii) hardly falls in the category to which mitasunke belongs. It is better, for several
reasons, not to lay too much stress upon the derivation of mitawirj from mita, my, and win, woman.
(1) We should consider all the persons of each kinship term in any one language. (2) We should
compare the Dakota terms with the corresponding ones in cognate languages. (3) We do not find
any kinship terms which make their possessives in initial ta, but in final kn, cu, or tkn (see what the
author himself shows in § 69, b, p. 44). In Dakota we find, tahan, a (not his) brother-iii-law; tahan-
ku, liis ditto; tahansi, a man's male cousin (or, my ditto); tahaijsi-tku, his male cousin; tawi-cu, his
wife; tawh), a wife. Tawiij answers to the jpiwere stein tnini, in i-tami, liis wife, Avhere i-is the
possessive fragment pronoun, his or her. Other j/uwere kinship terms in which ta- occurs are as
follows: i-takwa, his or her grandson; i-takwa-ini, his or her granddaughter; i-taha", his brother-in-
law, in all of which i-, not ta-, is the sign of the possessive. j. o. P.
3 Hoksidai] inSantee; hoksinainYankton; hoksilaiu Teton. The initial 'ho' answers to 'to,'
etc., of the cognate languages. J. O. D.
208 DAKOTA GRAMMAR, TEXTS, AlSTD ETHNOGRAPHY.
foot, and a strap board or handle standing out over the head of the child,
which serves both for protection and to tie the mother's strap to. In this
nicely arranged cradle, which is often hung up in the daytime, the baby
has his home for the most part, being taken out .at night, and at other
times when needing care. So it grows, crying sometimes as other babies
do, but needing and receiving much less care than a civilized child. In
the meantime the mother lias, perhaps on the first day, or if not on that day
very soon after, gone to the stream or lake and washed away her unclean-
ness. If it is winter she cuts a hole in the ice to do it. When they begin
to take 011 civilized habits, the Dakota women find they can not continue to
follow the customs of their grandmothers.
What will they call the baby 0? If it be a little girl, and is the first
born, then it inherits the beautiful name of Winona. When the second
child comes, if that is a girl, it is called u Ha'-parj;" the third, "Ha'-pi-
stiijna;" the fourth, "Warjske;" and the fifth, "Wi-hakeV Some of these
names are said not to be used by the Sioux on the Missouri. On the other
hand, if the first born is a boy, his inherited .name is "Caske," and the
second child, if a boy, will be called "He-parj;" and the third, "He-pi;"
and the fourth, Ca-tarj;" and the fifth, "Ha-ke." Some children have no
other names given them, and wear these alone when they are grown up.
But if all families were content with this limited circle, much confusion
would exist, especially as they have no family name. Hence the necessity
of giving other names. This is done often by the father, and sometimes by
some relative of consideration. Frequently a feast is made by the father
to mark the occasion, and the child's ears are bored that it may wear
ornaments.
Girls'names generally terminate in "wirj" or "wirjna," but not always.
I recall a family of girls who were named "Arjpao," Morning, " Ahiyarjke-
wirj," Woman Come-to-stay, a Ma?ipi-wirjna,''C7<wrf Woman, "Haijyetu-ku-wirj,"
Coming Night Woman, etc. But the boys, either in their childhood or when
they are grown, receive the imposing and honorable names of ancestors,
as, Gray Bear, Standing Buffalo, Standing Soldier, The Orphan, Burning
Earth, etc. Oftentimes new names are given when young men signalize
themselves in war or otherwise. Then there is feasting, music, and dancing.
CHILD LIFE.
The children have now come into the family. How will they grow
up? What shall they be taught? Who shall be their teachers? What the
TJNWEITTEtf DAKOTA LAWS. 209
father and mother do they will do. What the father and mother know they
will know. What the father and mother are they will be. One can hardly
say there is much 'government in a Dakota family. Children are scolded
often, they are pushed, or shoved, or shaken sometimes, and they are
whipped rarely. They are petted and indulged a good deal, but not more
than children in civilized lands. But somehow or other, with exceptions,
they manage to grow up affectionate and kind, the pride of -father and
mother. The love of the parents has wrought this. Not unfrequently the
grandfather and grandmother are the principal teachers.
TRAINING OF THE BOY.
The old man sits in the tipi and shaves out a bow and arrow for the
little boy. In the mean time he tells him stories of history and war. The
boy's father, it may be, has been killed by the enemy. The grandfather
tells the story over and over again. It burns itself into the boy's heart.
It becomes the animus of his life. He shoots his first bird and brings it
into.the tent. He is praised for that. "When you become a man you
must kill an enemy," the old man says. " Yes; I will kill an enemy," is the
boy's reply. He dreams over it. ^ He witnesses the "Scalp Dance" and the
"No Flight Dance" in his village. His heart is growing strong. When lie
is fifteen or sixteen he joins the first war party and comes back with an
eagle feather in his head, if so be he is not killed and scalped by the enencv.
All this is education. Then there are foot racings, and horse racings, and
ball playing, and duck hunting, and deer hunting, or it may be the whole
village goes on a buffalo chase.
These are the schools in which the Dakota boy is educated. In the
long winter evenings, while the fire burns brightly in the center of the lodge
and the men are gathered in to smoke, he hears the folk lore and legends
of his people from the lips of the older men. He learns to sing the love
songs and the war songs of the generations gone by. There is no new
path for him to tread, but he follows in the old ways. He becomes a
Dakota of the Dakota. His armor is consecrated by sacrifices and offerings
and vows. He sacrifices and prays to the stone god, and learns to hold up
the pipe to the so-called Great Spirit. He is killed and made alive again,
and thus is initiated into the mysteries and promises of the Mystery Dance,
He becomes a successful hunter and warrior, and what he does not know
is not worth knowing for a Dakota. His education is finished. If he has
7105 VOL ix 14
not already done it, he can now demand the hand of one of the beautiful
maidens of the village.
TRAINING OF THE GIRL,.
Under the special care and tuition of the mother and grandmother and
other female relatives the little girl grows up into the performance of the
duties of tent life. She plays with her "made child," or doll, just as children
in other lands do. Very soon she learns to take care of the baby; to watch
over it in the lodge, or carry it on her back, while the mother is away for
wood or dressing buffalo robes. Little girl as she is, she is sent to the
brook or lake for water. She has her little workbag with awl and sinew,
and learns to make small moccasins as her mother makes large ones. Some-
times she goes with her mother to the wood and brings home her little bun-
dle of sticks. When the camp moves she has her small pack as her mother
carries the larger one, and this pack is sure to grow larger as her years in-
crease. When the corn is planting, the little girl has her part to perform.
If she can not use the hoe yet, she can at least gather off the old cornstalks.
Then the garden is to be watched while the god-given maize is growing.
And when the harvesting comes, the little girl is glad for the corn roasting.
So she grows. She learns to work with <beads and porcupine quills and to
embroider with ribbons. She becomes skilled in the use of vermilion and
other paints. A stripe of red adorns her hair and red and yellow spots are
over her eyebrows and on her cheeks. Her "instincts teach her the arts of
personal adornment. She puts cheap rings on her fingers and tin dangles
in her ears and strands of beads around her neck. Quite likely a young
man comes around and adds to her charms as he sings:
Wear this, I say;
Wear this, I -say;
Wear this, I sa,y;
This little finger ring,
Wear this, I say.
Thus our Dakota girl becomes skilled in the art of attracting the young
men, while she is ambitious in the line of carrying bundles as well as in
cooking venison. In all these ways she is educated to be a woman among
Dakota women. It is a hard lot and a hard life, but she knows no other.
WHEN DEATH COMES.
In the wild life of the Dakota the birth rate exceeded the death rate.
So that, without doubt, notwithstanding famines sometimes and pestilences
UN WRITTEN DAKOTA LAWS. 211
and wars, the Dakota nation has increased for the last two hundred years.
This has bean proved true within the last few decades at villages where
actual count has been made. But in their entering upon the habits and
environments of civilization, it is usually found that a wave of death goes
over the people. They do not know how to live in the changed conditions,
and the death rate is fearfully increased. " We die, we all die, we are con-
sumed with dying," is the sad refrain of many a Dakota family.
Living much in the outdoors and within airy tipis, and subsisting
on wild meats and such roots and fruits as they could gather, the children
us-ually lived. But, nevertheless, even then death came. The baby in the
mother's arms or strapped to her back sickened; or the little boy or girl
occasionally succumbed under the hardships and privations; or the mother
was taken with insidious consumption. The young father, it may be, ran
too long and hard after that deer; he never ran again, but sickened and
died. Then the old and the blind and the lame passed away, because they
had reached the limits of life. So death comes to Indian tipis as to
white men's hovels and palaces. But it is 110 more welcome in the one
case than in the other. The Dakota mother loves her infant as well as the
white woman her baby. When the spirit takes its flight-a wild howl goes
up from the tent. The baby form is then wrapped in the best buffalo calf-
skin or the nicest red blanket and laid away on a scaffold or on the branch
of some tree. Thither the mother goes with disheveled hair and the oldest
clothes of sorrow for she has given away the better ones and wails out
her anguish, in the twilight, often abiding out far into the cold night The
nice kettle of hominy is prepared and carried to the place where the spirit
is supposed to hover still. When it has remained sufficiently long for the
wanao-i
O
to inhale the ambrosia,' the little children of the village
O
are invited
to eat up the remainder.
But let us take another case. A young man is lying sick in yonder
tent. He has been the best hunter in the village. Many a time he has
come in carrying one, two, or more deer on his back, and has been met and
relieved of his burden by his wife or mother. The old men have praised
him as swifter than the antelope, while they have feasted on his venison.
But now some spirit of wolf or bear has come into him and caused this
sickness. The doctors of the village or conjurers are tried, one after
another. The blankets, the gun, and the horse have all been given to
secure the best skill; but it is all in vain; the hunter dies. The last act
of the conjurer is to sing a song to conduct the spirit over the wanagi
tacanku, the spirit's road, as the milky way is called. The friends are in-
consolable. They give away their good clothes, and go into mourning
with ragged clothes and bare feet, and ashes oil their heads. Both within
the lodge and without there is a great wailing. Micirjksi, micirjksi, my
son, my son, is the lamentation in Dakota land, as it was in the land of
Israel.
The departed is wrapped in the most beautifully painted buffalo robe
or the newest red or blue blanket. Dakota custom does not keep the dead
long in the tipi. Young men are called and feasted, whose duty it is to
carry it away and place it on a- scaffold, or, as in more recent times, to bury
it. The custom of burial, however, soon after death was not the Dakota
custom. It would interfere with their idea that the spirit had not yet
bidden a final farewell to the body. Therefore the laying up on a scaffold
which was erected on some mound, where it would have a good view of
the surrounding country. After a while the bones could be gathered up
and buried in the mound and an additional quantity of earth carried up to
cover it. This is partly the explanation of burial mounds made since the
period of the mound-builders.
Thus the lodge is made desolate. It must be taken down and pitched
in a new place. The young wife cries and cuts her flesh. The mother and
other female relatives wail out their heart sadness on the night air. The
father, the old man, leans more heavily on his staff as he goes on to the
time of his departure. The brothers or cousins are seen wending their
way, in the afternoon, to the place of the dead, to lay down a brace of
ducks and to offer a prayer. A near relative makes up a war party. The
feathers and other ornament, together with the clothing of the young man,
are taken by this company on the warpath and divided among themselves
in the country of their enemies. This is honoring the dead. If they suc-
ceed in bringing home scalps their sorrow is turned into joy. For will not
this make glad the spirit of the departed? So, then, this will be gladness to
the dead and glory to the living. The young men and maidens dance
around the war trophies until the leaves come out in the spring or until
they fall off in the autumn.1
THE SPIRIT-WORLD.
If sorrow brings mankind into a common kinship, a white man may
understand something of an Indian's feelings as he stands by the side of his
'For Teton burial customs, etc., see "Teton Folk-lore," translated by the editor and published
in the Amer. Anthropologist for April, 1889, pp. 144-148. J. o. t>.
UNWB1TTEN DAKOTA LAWS. 213
dead and looks over into the land of spirits. What has gone? And whither
has it gone*? The belief of the Dakotas in the existence of spirit is deeply
inwrought into their language. The "nagi," or shadow, in the concrete
form, meaning primarily the shade or shadow made by any material thing in
the sunlight, is used to indicate the human soul or spirit, as well as the
spirit of all living beings. It is, moreover, put into the abstract form as
"wanagi," and also into the human absolute, "wica-nagi," human spirit
They speak also of the "wanagi tipi," house of spirits, and say of one who
has died, "wanagiyata iyaya," gone to the spirit land. And the road over
which it passes is called "wanagi tacarjku," spirit's path. . The war prophet
also, in his incantations, sings:
I have cast in here a soul;
I have cast in here a soul;
Lhave cast in here a buffalo soul;
I have cast in here a soul.
In the sacred language of conjuring man is designated by the "mythic

buffalo."
Thus we have abundant evidence, in the language and customs of the
people, of the common belief of the nation in the existence of spirits. But
having said that, there is little more that can be said. The vista is dark.
No light shines upon the path. But looking out into this dark avenue, the
sad heart of the Dakota sings a song for the dead. Take this mourning
song of Black-Boy for his grandson as a specimen. The object appears to
be that of introducing the freed spirit of the child to his comrades in the
world of spirits.
"The unearthliness of the scene," says Mr. Pond, "can not be de-
scribed, as, in the twilight of the morning, while the mother of the deceased
boy, whose name was Makadutawirj, Red-Earth- Woman, was wailing in a
manner which would excite the sympathies of the hardest heart, Hoksidarj-
sapa, Black-boy, standing on the brow of a hill, addressed himself to the
ghostly inhabitants of the spirit-world, in ghostly notes, as follows:
"Friend, pause and look this way;
Friend, pause and look this way;
Friend, pause and look this way;
Say ye,
A grandson of Black-boy is coming."
CHAPTER V.
THE SUPERHUMAN.
The existence of spirits and the necessity for the superhuman are facts
fully recognized by the Dakotas. The unknown and unknowable form a
broad belt in which humbuggery can be practiced by the Dakotas as well
as other nations. The pOAvers are evil. The lightning strikes suddenly
and kills. The thunder god is angry and merciless. The north god
sweeps down upon them with terrible snow storms, and buries their
encampments, killing their ponies, and making buffalo hunting impossible.
Or in the spring floods, the Unktehi, or god of the waters, is malignant and
kills now and then a man or a child. And all through the year the demon
spirits of the wolf and the bear and the lynx and the owl and the snake are
doing their mischievous work, scattering disease and death everywhere.
Who shall cope with these evil-minded powers'? How shall deliverance
come to the people*? Will not fasting and praying and self-inflicted suffer-
ing bring the needed power? To the Dakota thought this is surely among
the possibilities. Hence, naturally, grows up the ivakay man, or the so-
called "medicine man." His applied, power and skill are denominated
reneiving or fixing over "wapiyapi;" and the man is called a reneiver. He
works rather by magic than by medicine. His singing, and rattling the
gourd shell, and sucking the place where the pain is, are all for the purpose
of driving out the evil spirits. It is a battle of spirits. The greater a man's
spirit power is the more successful he is as a doctor. And the secret of
spirit power is the alliance with other spirits. Hence the efficacy of fasting
and praying. Praying is " cry ing to." Hence also the augmented power
obtained in the Sun Dance. The singing, the back cuttings, the thongs,
the buffalo head, the dancing unto entire exhaustion, all these bring one
into the realm of the spirits. Also the experiences in passing through the
death and the resurrection of the Mystery Dance must bring added super-
human power. Still more, the vision seeking, the fasting, the prayer to the
night winds, the standing on a mound where men have been buried, or
getting down into a hole nearer the bones, this will surely bring comniuni-
214
THE SUPERHUMAN. 215
cations from the spirit world. Thus, armed by all these experiences and
aids, the man becomes a wicasta wakarj indeed, a man of mystery, a healer
of diseases, a war-prophet and a leader on the war-path.
The conjuring, the powwowing, that is, the magic of the healing art,
may always have called to its aid, in some small degree, a knowledge and
use of barks and roots and herbs. But as the magic declined the use of
roots and medicines increased, so that the doctor comes to be designated
Pezihuta wicasta, the Grass Root Man. As the knowledge of letters and
Christianity have come in, their faith in vision seeking and necromancy
has been undermined and the power, they say, has departed.
The Dakota beliefs in regard to diseases, and the common way of
treating them, as well as the progress of thought, and change of practice,
consequent upon the introduction of Christianity, will be well illustrated in
the following sketch of a full blood Dakota man, who was a member of the
Presbyterian General Assembly of 1880, and who before that body made
a speech on Indian rights in the capitol of Wisconsin.
EHNA-MANI.
The "One who walks through," as his name means, is now a man of
fifty winters or more and the pastor of the Pilgrim Church at the Sa'ntee
Agency, in Knox County, Nebraska. He was born at Red Wing on
on the Mississippi, which place the Dakotas called He-mini-carj liill-
water-ivood thus finely describing the. hill, standing so close to the water,
with its river side covered with trees.
At his baptism Ehna-mani was called Artemas. Tall and athletic, en-
ergetic and swift of foot, as a young man, he appears to have made his
mark on the war path, in the deer hunt, on the ball ground, and in the
dancing1 circles. Even now he can. sing more Dakota songs of love, war
songs, and songs .of the sacred mysteries, than any other man I have seen.
During last summer I journeyed with Artemas and others, on horseback,
many hundred miles up the Missouri River, and across to Fort Wadsworth
and Minnesota, and often beguiled the tedious prairie rides with listening
to these songs, hearing' his explanation of the enigmatical words, and then
stopping my pony to note them down.
Because of the light that came through the increasing intercourse of
the Dakotas with white people, the father of Artemas was afraid" he might
be induced to forsake the religion of his ancestors, and so made him
promise that, while he had his children educated in the civilization and
Christianity brought to them by the missionaries, he himself would be true
to his ancestral faith. Under all ordinary providences,'Artemas thinks he
should have so lived and died.
But when the trouble came in 1862, he found himself at the ferry,
without gun or war-club, when Captain Marsh's nien were fired upon and
nearly half of them killed, and because he too was wounded there, he was
imprisoned. This change of circumstances produced a change of life.
With the younger men he learned to read and write, became a Christian,
and was elected elder or leader of the Red Wing class, while in prison at
Davenport, Iowa. This place he filled with great credit to himself and
profit to others.
It was during the last winter of their imprisonment that the question
of conjuring came before them in its moral and 'religious aspects. Will
Christianity grapple successfully with the customs of the fathers? Will it
modify or abolish this system of Dakota conjuring ?
Among all the nations of men disease and death are common. Heathens
die as fast as Christians, perhaps faster. And when sickness comes into a
family it would be inhuman not to make some efforts to alleviate and cure.
This feeling belongs to our humanity. It is greatly influenced and shaped,
but not created, by the Christian religion.
Among the Dakotas, and probably all Indian tribes, the method of
treating the sick is that known to us as powwowing or conjuring. Disease,
they say, comes from "the spirit world. The gods are offended by acts of
omission or commission, and the result is that some spirit of animal, bird,
or reptile is sent, by way of punishment, and the man is taken sick. The
process of recovering must accord with the theory of disease. It will not
be met by roots and herbs, but by incantations. Hence the Indian doctor
must be a wakarj man; that is, he must be inhabited by spiritual power
which will enable him to deliver others from the power of spirits. The
process includes chants and prayers and the rattling of the sacred gourd
shell.
From the commencement of the Dakota mission we had never taken
any fancy to powwowing. It seemed to us that such terrible screeching,
groaning, singing, rattling, and sucking would make a well man sick rather
than a sick man well. This was education. An Indian did not think so.
But, soberly, we thought it was not a civilized and Christian way of ap-
proaching a sick person.
THE SUPERHUMAN. 217
We had also an opinion about it as wrong and wicked thus to come

in contact with the evil spirits over the suffering body of one sick. Hence
Dr. Williamson always refused to practice medicine in a case where the
conjurer was also employed. And it had been generally understood that
we regarded the Dakota method of treating the sick as inconsistent with a
profession of Christianity. Still tfte question could not be considered as
settled.
In October of 1865 it came up for discussion and settlement in the
prison on this wise: During the previous summer, when no missionary was
with them, a iiiimber of men had yielded to various temptations. Some
had drunk beef, and perhaps something stronger, to an extent that they
could hardly be sober. Some had been persuaded and hired by white men
to dance an Indian dance, and others had either powwowed or been the
subjects of the powwow.
In the adjustment of these cases, one man admitted that he had prac-
ticed as a Dakota conjurer, and claimed that it was right. His fathers
practiced in this way, and were often successful in healing the sick. He
grew up in this system of doctoring, and had also practiced it with success.
He was not skilled in any other mode of treating disease. The white
people had their medicine men. No one was willing to see a friend die
without making some efforts to prolong his life. It was merciful, it was
right. Jesus Christ when on earth healed the sick and cast out devils.
Besides, they the prisoners were in peculiar circumstances. More
than one hundred had died since their first imprisonment. And the white
doctor, who was appointed to treat thjsir sick, cared not whether they died or
lived. Indeed, they thought he would rather have them die. When a good
many of them were sick and dying with smallpox, he had been heard to
say that his Dakota patients were doing very well! Thus they were
under the necessity of endeavoring to heal their own sick, by the only
method in which they were skillful. This was the argument.
The missionary would not decide the case, but referred it to the
elders Ehiiamani and his brethren. After two weeks they signified that
they were prepared to give their decision. When they were come together
for this purpose, they were told that the Grospel of Christ molded the cus-
toms and habits of every people by whom it was received. There might
be some wrong things in a national custom which could be eliminated, and
the custom substantially retained. Or the custom might be so radically
absurd and wrong, that it could not be redeemed. In that case, Christian-
218 DAKOTA GBAMMAK, TEXTS, AND ETHNOGRAPHY.
ity required its abandonment. It was for them, with their knowledge of
the teachings of the Bible, and the requirements of Christ's religion, to
decide on the character of this custom of their fathers.
There were twelve elders. Very deliberately each one arose and stated
his opinion. Two thought the circumstances were such that they could
not altogether give up this, their ancestral method of curing disease. They
were shut up to it. But Artemas and nine others agreed in saying that
the practice of conjuring was wrong, and inconsistent with a profession of
the Christian religion. They said the notion entertained by the Dakotas,
that disease was caused by spirits, they believed to be erroneous; that
sickness and death, they now understand, come not out of the ground, but
by the appointment of the Great Spirit; and that the system of conjuring
brings men into contact with the evil spirits and tends to lead them away
from Christ.
This decision was regarded as a finality in the prison on that point
and is accepted throughout the mission churches.
When the prisoners were released, Artemas met his wife and family
with great gladness of heart; and as soon thereafter as possible he was
married according to the Christian form. For he said that, when a heathen
he thought she was his wife, but the Bible had taught him that he had not
truly taken her.
A few months after this he was licensed to preach the gospel, and in
the next year was ordained as one of the pastors of the Pilgrim church.
In the autumn of 1868, he attended a large gathering of ministers at Min-
neapolis, and was cordially received by all classes'of Christians. The
Congregational and Methodist Sunday Schools were entertained with the
story of his turning from the warpath to the "strait and narrow way;" and
from seeking after a chaplet of eagle's feathers as the reward of prowess
on the battlefield, to his reaching forth for the prize of the high calling in
Christ even the crown of Life.
CHAPTER VI.
ARMOR AND EAGLE'S FEATHERS.
For more than two hundred years we know that the Dakota have been
noted as the most warlike nation of the northwest. Hennepm and his
comrades were captured by a flotilla of canoes coming down to make war
on the Illini and Miami of Illinois. And the reputation of good fighters
has come down to recent times, as we know from the Ouster massacre.
The making and keeping them a nation of warriors has, in my judgment,
been accomplished mainly by three customs, viz: The scalp dance, the
wearing of eagle's feathers, and consecrated armor. In their natural order
the last comes first.
In the ancient times the exhortation to a young man was, "Gruard well
your sacred armor;" and that consisted of the spear, an arrow, and a bundle
of paint, with some swan's down painted red, to which were sometimes
added some roots for the healing of wounds. These were wrapped together
in strips of red or blue cloth, and could be seen in pleasant days carefully
set up outside of the lodge. These were given by an older man, who was
believed to have power over spirits, and who had, in the act of consecra-
tion, made to inhere in them the spirit of some animal or bird, as the wolf,
the beaver, the loon, or the eagle. Henceforth these, or rather the one
which became each one's tutelar divinity and his armor god, were sacred
and not to be killed or eaten until certain conditions were fulfilled. Cer-
tain customs of this kind are finely illustrated in the following personal
narrative of
SIMON ANAWANG-MANI.
Simon was all that a Dakota. brave could be. In his early years he
must have been daring even to recklessness. There was in him a strong
will, which sometimes showed itself in the form of stubbornness. His eye,
even in a later day, showed that there had been evil, hatred, and malicious-
ness there He was a thorough Indian, and for the first dozen years of his
manhood, or from his eighteenth to his .thirtieth year, no one of his com-
219
rades had followed the warpath more, or reaped more glory on it, than he
had. None had a right to wear so many eagle's feathers; no other one was
so much honored.
Dakota war-honors are distributed in this manner: A party of young
men have gone on the warpath against the Ojibwa. They find a man
and kill him. Five braves may share this honor and be entitled therefor
to wear each a feather of the royal eagle. The one who shoots the enemy
is one of the five, but is not the chief. He who runs up and first plunges
his battle-ax or scalping knife into the foe is counted the first. Then
others may come up and strike him and be partakers of the glory. Each
wears for that act an eagle's feather. If it is only a woman that is killed
and scalped, the mark of honor is only a common eagle's feather.
There is another distinction worth noting. The only real punishment
existing among the Dakota, having the sanction of law or immemorial
usage comes under the name of u soldier-killing." This is carrying out the
decrees of the braves or warriors. The shape it takes is the destruction of
property, cutting up blankets or tents, breaking guns, or killing horses.
But the same immemorial custom places an estoppage on this power. A
man who has killed more enemies than anyone else in the camp can not be
"soldier-killed" by anyone else. Or if he has killed an enemy in more
difficult circumstances than the others, as, for instance, if he has climbed a
tree to kill one, and no other man has performed a like feat, no one has a
right to execute on him any decree of the "Soldiers' lodge." In this way
he is placed above the execution of law.
To this eminence Simon had risen. By the customs of the nation no
one in that part of the country had a right to publicly cut up his blanket
or tent, or break his gun, or kill his horse. This was surely an honorable
distinction
Another custom prevails among the Dakota which may be mentioned
in connection with Simon. The reception of the wo-ta-we, or armor, by the
young man places him under certain pledges which he must, if possible,
redeem in afterlife. It taboos or consecrates certain parts of an animal, as
the heart, the liver, the breast, the wing, etc. Whatever part or parts are
tabooed to him he may not eat until by killing an enemy he has removed
the taboo. Simon had removed all taboos, and in this respect was a free
man. His armor was purified and made sacred by the blood of his enemies.
His manhood was established beyond all dispute. All things were lawful
for him.
ARMOR AND EAGLE'S FEATHEES. 221
This Dakota name, Anawarjg-mani, means "One who walks1 gallop-

ing upon." It may have had its significance. It may have been given
after his war exploits, and had reference to the fury with which he rushed
upon the foe. This is a common thing. Young men distinguish themselves
on the warpath, and come home with the scalps of their enemies. Their
boy-names are thrown away and new names given to them. And so the
giving and receiving of a new name was not among them a new or strange
thing. It was a mark of distinction. Hence the desire that all had, when
making a profession of the Christian religion, to have new names Christian
names given them. They were to be new people. There was a fitness
in it, for Christ had said, "I will write upon him my new name."
At his baptism the "One who walks galloping upon'1 was called Simon,
and by that name he is extensively known among white people and Indians.
He learned to read and write in the first years of the mission at Lac-qui-
parle, though he never became as good a scholar as many others, and he
became a convert to Christianity about the beginning of the year 1840.
The energy and independence which had characterized him on the hunt
and the warpath he carried with him into his new relations. By dressing
like a white man and going to work, he showed his faith by his works.
This was all contrary to the customs of his people, and very soon, brought
on him a storm of opposition. He built for himself a cabin, and fenced a
field and planted it. For this his wife's friends opposed and persecuted him.
It is true, as already stated, no man in the village had more Dakota
honors than he had. No one had taken more Ojibwa scalps, and no one
could cover his head with so many eagle feathers; and hence no one could
"soldier-kill" him. But now he had cut off his hair and abjured his Dakota
honors, and no one was found so poor as to do him reverence. As he
passed through the village, going to his work, he was laughed at, and the
children often said, "There goes the man who has made himself a woman."
The men who before had honored him as a Dakota brave now avoided
him and called him no more to their feasts. But those forms of opposition
he met bravely and was made stronger thereby.
It happened that, about the beginning of the year 1844, Simon went
down with his family to the then new mission station at Traverse des
Sioux. While there he cut rails for the mission and taught as an assistant
in the Dakota school. The Dakota men at this place, although even more
openly opposed to the new religion than were those at Lac-qui-paiie, never-
'That is, continues. J. 0. D.
theless pursued a very different course with Simon. They honored him
and invited him to their dog feasts. They praised him; told him he was a
good fellow; that he had taken many Ojibwa scalps, and so they wanted
him to drink spirit water with them. How much Simon resisted the impor-
tunities is not known. He fell. He was ashamed. He put off his white
man's clothes and for some time was an Indian again.
For several years his history in regard to fire water was one of sin-
ning and repenting. Again and again he was drawn away. His appetite
for spirit water would return, and the desire to obtain horses by trading in
it led him farther astray So we mourned sadly over his fall. He repented
and promised reformation only to fall again; and each time he appeared to
go down, deeper than before. For years he seemed to work iniquity with
greediness, Yet during all this time we had hope in his case. We often
urged him to come back to the path of life; and something seemed to say,
" Simon will yet return." Sometimes we obtained from him a promise, and
sometimes he came to church, but was so much ashamed that he could riot
be persuaded to enter, but would sit down 011 the doorstep.
Thus he came up gradually, getting more and more strength and
courage. And so in 1854 he returned to the dress and customs of the white
men and to his profession of love to Jesus Christ. Since that time he has
witnessed a good confession before many witnesses as a ruling elder and
class leader, and recently as a licensed local preacher.
When the outbreak of 1862 occurred Simon, and his family were living
in a brick house near the Hazelwood mission station. Subsequently Little
Crow and the whole camp of hostile Indians removed up to that part of the
country, and they forced the Christian Indians to leave their houses, which
were all afterwards burned. While the hostile and loyal parties. were
camped there near together on Rush Brook, Mrs. Newmaii, one of the cap-
tives, and her three children, came to seek food and protection in Simon's
tipi. She had been badly treated by her captors, and now cast off to go
whither she could. She afterwards told me that she felt safe when she
found herself and children in a family where they prayed and sang praise
to the Great Spirit.
Little Crow ordered the camp to be removed from the vicinity of
Hazelwood up to the mouth of the Chippewa. At this time, when all had
started, Simon fell behind, and leaving his own family to take care of them-
selves, he and one of his sons placed Mrs. Newman and her children in a
ARMOR AND EAGLE'S FEATHERS. 223
little wagon and brought them safely down to Gen. Sibley's camp at Fort
Ridgley.
The bringing in of these and some others not only caused great glad-
ness in our camp, but gave us hope that God would enable us to rescue
the remaining captives. Indeed, this was to us the first certain knowledge
of that counter revolution, which was brought about by the daring and
energy of the Christian Indians. It was the lifting up of the dark cloud of
almost despair that had for weeks been setting down .upon us.
CHAPTER VII.
DAKOTA DANCES.
The function of the dance among- the Dakota may be stated as four-
fold: First, amusement; secondly, gain; thirdly, superhuman help; and,
fourthly, worship. Two or more of these objects may be combined in one
dance, but usually one idea is predominant. In a purely heathen Dakota
camp there is always a great deal of drumming, some by day and more by
night. This is a kind of practice and preparation for more important occa-
sions as well as a nightly amusement for the young men. All dances .have
musical accompaniments.
SINGING TO.
There is one especially, which is called "Adowan" and " Wadowan,"
that is, Singing to or over. This is a begging dance. Sometimes it is
called "Zitkadarj pa adowan," Singing over the heads of birds. A man
gathers some beautiful woodpeckers' heads and sings over them to another
person. They are a gift to that person, and, of course, the honorable deeds
of that person are mentioned and his praises sung. In return a horse or
something quite valuable is expected. It has been related to me that
articles of clothing or other skins or curiously wrought pipes were, in years
gone by, taken by the Dakota of Minnesota to the Missouri, and this cere-
mony of singing over was practiced upon the heads of a man's children,
who, in return for the honor, gave several horses.
BEGGING DANCE.
But the common begging dance, which was often seen among the
eastern Dakota forty years ago, included a variety of fashionable dances,
all of which were made for the purpose of begging. Sometimes it was
called the buffalo dance, when the dancers made themselves look hideous
by wearing the horns and long hair of that animal. Doubtless women
alone could dance a begging dance, but all that I ever saw were of men
alone. Dressed in their best clothes and painted in the most approved
styles, with all their eagle's feathers properly arranged in their heads, the
224
DAKOTA DANCES. 225
men collect and dance in a ring. Their bodies lean forward, and their knees
are bent accordingly, and thus with a motion up and down, keeping time
to the drum and the deer-hoof rattle, they dance and sing their almost
monotonous songy concluding with a shout and the clapping of the mouth
with the hand. Then some warrior steps out into the middle, and, with
abundance of gesture, recites some war exploit. This is received with a
shout, and the dance begins again. Presently, at one of these intervals,
an old man, sitting outside, makes a speech in praise of the man or the
people who are expected to make the presents. If the dance is made to a
trader, he loses no time in sending out tobacco, or powder and lead, or pro-
visions, or, it may be, all together. If one Indian village is dancing to
another village, the women hasten to bring their presents of food and cloth-
ing from the different lodges. Another dance of thanks is made, the pres-
ents are distributed, and the party breaks up or goes elsewhere. Consider-
ing that begging dances must be very demoralizing, white men have often
been greatly to blame for encouraging- them.
NO-FLIGHT DANCE.
In the organization of an army and its preparation for effective service

a large amount of drill is found necessary. Something very like this, in
its objects, is resorted to by the Dakota war captain in preparing the young
men and boys for the warpath. It is called the "No flight dance."1 This
gathers in the young men who have not yet made their mark on the battle
field, and drills them by the concerted motions of the dance, while, by the
recital of brave deeds, their hearts are fired and made firm for the day of
battle. The instructions given are lessons in Indian warfare.
. All this is preparatory to the war prophet's organizing a party for the
warpath. But before starting he must propitiate the spirits of evil and
obtain the help of the gods. This was sought for in a variety of ways, one
of which was bv«/ the "Yumni Wacipi." J- '
or Circle dance.
emeu: DANCE.
A preparation for this, and for god-seeking in general, was through
the purification of the vapor bath or initipi. This finished, the wakar) man
had a tent set for him, joined to which a circle was made of about forty
feet in diameter, by setting sticks in the ground and wreathing them with
willows. Four gateways were left. In the center stood a pole twenty
1 Nape sni kagapi, literally, They pretend not to flee,
7105 VOL ix 15
feet high, with bark images suspended at the top. Near the foot of this
the ground was scooped out and a small willow booth made over it. At
the entrance to this was a fire of coals, a stone painted red, and a pipe.
When everything- was thus prepared, and the night previous had been spent
in drumming and fasting and praying, the old man came out of the tent,
naked except a wisp of grass around his loins. He carried his drum and
rattles. Before the painted stone he stood and trembling prayed, " Grand-
father have mercy on me!" This done, he entered the little booth and
commenced to sing and drum. The dancers then entered the circle and
danced around, a dozen or more at once, and all fixed up in paint and
feathers. Three or four women followed. The men sang and the women
answered in a kind of chorus. This continued for ten minutes perhaps,
and they retired for a rest. The dance was resumed again and again, each
time with an increased frenzy. When the last act was finished several men
who had guns shot the wolf image at the top of the pole, when the old
man gave forth his oracle, and the dance was done.
SCALP DANCE.
When the spirits had been propitiated and the vision had appeared,
the leader made up his party and started for the country of the enemy.
We will suppose they have been successful, and have obtained one or more
scalps. They come home in triumph. This is wakte-hdipi, having killed,
they come home. But having killed enemies, they paint themselves black
and let their hair hang down. Before reaching their village they sit down
on some knoll and sing a war dirge to the souls they have disembodied,
when they are met by some of their own people and stripped of their
clothes, which is called wayuzapi or taking-all. And their blankets may
be taken from them 011 each occasion of painting the scalps red, which
ceremony is commonly performed four times.
Then the scalp dance commences. It is a dance of self-glorification,
as its name, "Iwakicipi," seems to mean. A hoop 2 feet in diameter, more
or less, with a handle several feet long, is prepared, on which the scalp is
stretched. The young men gather together and arrange themselves in a
semicircle; those who participated in taking the scalp are painted black,
and the others are daubed with red or yellow paint, according to their
fancy; and all dance to the beat of the drum. On the other side of the
circle stand the women, arranged in line, one of whom carries the scalp of
the enemy. The men sing their war chants and praise the bravery and
DAKOTA DANCES. 227
success of those who have returned from the warpath, and the women, at
intervals, sing an answering chorus. As with other nations a new song is
often made for the occasion; but the old ones are not forgotten. This may
serve as a sample:
Something I've killed, and I lift up my voice;
Something I've killed, and I lift up my voice;
The northern buffalo I've killed, and I lift up my voice;
Something I've killed, and I lift up my voice.
The "northern buffalo" means a black bear; and the "black bear"
means a man. The "lifting up the voice" is in mourning for the slain
enemy. Night after night is the dance kept up by the young men and
women, until the leaves fall, if commenced in the summer; or, if the scalp
was brought home in the winter, until the leaves grow again. On each
occasion of painting the scalp a whole day is spent dancing around it.
And these days are high days days of making gifts, feasting, and general
rejoicing.
The influence of the scalp dance on the morality of the people is quite
apparent. In. so loose a state of society as that of the Dakotas, such fre-
quent and long-continued night meetings tend greatly to licentiousness.
But the great wrong of the scalp dance consists in its being a crime against
our common humanity. "If thine enemy hunger feed him, and if he
thirst give him drink." What a contrast is the spirit of those divine words
with the spirit of the "Iwakicipi." The eagle's feather and the scalp dance
tended greatly to keep up the intertribal wars among the Indians.
Since the "circle dance" and the "scalp dance" have become things
of the past among our partly civilized Dakotas, what is called the "grass
dance" has been revived. It is said to have derived its name from the
custom, in ancient times, of dancing naked, or with only a wisp of grass
about the loins. Only the men appeared in this nude state. It is a night
dance, and regarded as extremely licentious, although now they are repre-
sented as dancing in their Indian dress or even clothed as white men.
MYSTERY DANCE.'
This is a secret organization, which is entered through mysterious

death and mysterious resurrection. As it appears to have been confined
mainly to the eastern portion of the Dakota Nation, it is supposed to have
been derived from some other Indians at 110 very remote date. The
'Wakaij wacipi. [See Mandan feast, p. 273, and Wacicka dance, pp. 342-6, 3d. Aim. Eept. of the
Director Bur. Eth J. o. r>.]
Dakota themselves, however, claim that it was communicated to them by

the great Unktelii or god of the waters. It is a form of religion which has
doubtless largely supplanted older forms of worship. The badge of the
order is the "wakarj" sack, or sack of mystery. The great water god
ordained that this should be the skin of the otter, raccoon, weasel, squirrel,
loon, or a species of fish and of snakes. It should contain four kinds of
medicine and represent fowls, quadrupeds, herbs, and trees. Thus grass
roots, the bark of tree roots, swan's down, and buffalo hair are the symbols
which are carefully preserved in the medicine sack. This combination is
supposed to produce
A charm of powerful trouble,
Like a hellbroth, boil and bubble.
Certain good rules, in the main, are laid down, which must govern the
conduct of members of this organization: They must revere the "wakan"
sack; they must honor all who belong to the dance; they must make
many " sacred feasts;" they must not steal nor listen to slander, and the
women must not have more than one husband. The rewards promised to
those who faithfully performed the duties were honor from their fellow
members, frequent invitations to feasts, abundance of fowl and venison,
with supernatural aid to consume it, long life here with a crown, of silver
hair, and a dish and spoon in the future life.
After the proper instruction in the mysteries, the neophyte practiced
watchings and fastings and was purified for four successive days by the
vapor bath. Then came the great day of initiation. The ceremonies were
public. A great deal of cooked provisions was prepared. At the sacred
dance which I witnessed four decades ago, there were a half dozen large
kettles of meat. The arrangements for the dance consisted of a large tent
at one end, whose open front was extended by other tents stretched along
the sides, making an oblong- with the outer end open. Along the sides of
this inclosure sat the members, perhaps a hundred in number, each one
having his or her "sack of mystery." At a given signal from the officiat-
ing old men, all arose and danced inward until they became a solid mass,
when the process was reversed and all returned, to their seats. Near the
close of the performance those who were to be initiated were shot by the
"sacks of mystery/7 and falling down they were covered with blankets.
Then the mysterious bean or shell which they claimed had produced death
was extracted by the same mysterious power of the sack of mystery, and
DAKOTA DANCES. 229
the persons were restored to a new life. But this new life came only after
the throes and the bitterness of death. Then he has a "sack" given.him,
and is thenceforth a member of the order of the sacred mysteries.
A necessary adjunct of the Wakarj-wacipi is the "Wakarj-woharjpi,"
or Sacred Feast. This is made very frequently when there is a plenty of
food in the village. Of course, as a general thing, only those are invited
who belong to the order. Forty years ago I was honored with an invitation
to one of their feasts, in a wild Tetoii village at Fort Pierre on the Missouri.
It is in part a worship. The pipe is lighted and held up to the gods with
a prayer for mercy. Then they smoke around, after which the food is
dished out. The guests bring their own wooden bowl and horn spoon.
Each one must eat up all that is given him or pay a forfeit. This is a
blanket or gun or such article as the person can give. I have known a
community, in time of plenty, rim wild over the idea of stuffing each other
and getting all the forfeits possible. Their god is their belly.
Quite likely there are other forms of the dance in other parts of the
Dakota country, or dances which have other names than those spoken of
here; but these are sufficient There remains, however, to be mentioned
the greatest exemplification of self-sacrifice and worship in the sun-dance.
SUN-DANCE.
The following graphic account of the sun-dance held in June, 1880,

by the Tetoii under Red Cloud, is an abstract of what was published in the
Daily Journal of Sioux City, Iowa. It is a very trustworthy and more than
usually vivid description of a ceremony which is becoming rarer under the
influence of Christianity.
This sun-dance began at 5 a. m., June 24, 1880. The lodges, 700
in number, were arranged in a circle of about six miles in circumference
011 a level plain near White Clay Creek, Nebraska. The dance began
with a grand charge within the circle. It is estimated that about 4,000
men and women took part in the charge. Nearly all were on horse-
back, and they charged back and forth over the ground, yelling for ah
hour, for the alleged purpose of frightening away the ghosts and ba,d
spirits from the grounds. A hard rain set in at 6 o'clock, and nothing more
was done until 1 o'clock, when the sky cleared and the people went up on
a branch of White Clay Creek to cut the sacred pole. Around the tree to
be felled a ring was formed, and 110 living object was allowed to enter
therein except the persons who took part in felling the tree. The master
'230 t)AKOTA GRAMMAE, TEXTS, AND ETHNOGRAPHY.
of ceremonies was a colored man, captured when a child, and at the time of
this dance attached to the band of Little Wound. It was his duty to keep
intruders out of the circle. After much ceremony, dancing, and giving
away of horses, six men walked slowly up to the tree and each gave it a
hack, after which it was felled by the wife of Spider. When it went down
a charge was made on it, and the tree, branches and all, was taken up and
carried by men and women to the sun-dance grounds, a distance of two
miles. On reaching the grounds, they made another charge to drive away
any ghosts that might be lingering there. Then Tasurjke kokipapi, 1 the
younger (commonly called Young-Maii-Afraid-of-his-Horses), announced
that there was nothing more to be seen till 10 o'clock on the following day,
Friday, June 25.
The evening of the 24th and the forenoon of the 25th were spent in
raising the pole and erecting a tabernacle. The latter was formed in a
circle of about 500 yards in circumference, 12 feet high, and was con-
structed by putting posts in the ground and covering them with greeri
boughs. The pole was placed in the center and decorated with red,
white, and blue flags, said to be gifts to the Great Spirit. There were
within the inclosure about 1,000 men sitting around, and 300 dancers,
besides 25 men riding their horses around the ring. The 300 dancers
marched around the pole, dancing, singing, and shooting up at the pole.
Each man had from one to three belts of cartridges strung around his
body. He had little clothing besides his breecheloth, and his bare body
and limbs were painted in various colors. This performance lasted for
two hours, then all firing- ceased, and twenty children entered the ring
to have their ears pierced. The parents of each child gave away two
horses to the poor. When a horse was turned loose, the first man who
caught hold of it owned it. Persons competing for the horses were placed
outside the gate of the inclosure in two parallel rows 30 feet apart, one row
on each side of the road. When a horse was turned out there was a
scramble to see who could reach it first.
The child to be honored was laid by its mother on a pile of new
calico. Then six okl men sprinkled water on its head, repeating the fol-
lowing words: "O Wakaijtarjka, hear me! this man has been a good and
brave man, and the mother is a good woman. For their sake let this child
live long, have good luck and many children." Then, with a long, slender,
sharp-pointed knife,, two holes were made through each ear, wherein were
'Literally, They (the foe) fear even his horse. j. o. D.
DAltOTA BANCES. 231
placed rings of German silver. When all the children had had their ears
pierced, ten men placed by the pole the skull of some large animal, crying
over it and making sundry passes. Then all the young unmarried maidens
who had obeyed their parents and had been chaste during the year went
up and touched the tree, raised their right hands to the sun, bowed to the
skull, and then retired from the inclosure. The young women had been
told that if any of them had been unchaste the touching of the tree would
insure fatal consequences to them, as the large animal represented by the
skull would carry them off to the spirit land.
At 8 o'clock the sun-dancers proper, seventeen in number, entered the
ring. These men had been fasting, no food or water having been given
them for three days and nights previous to their entering the inclosure.
Men who take part in this daiice say what they are going to do before they
are placed on record i. e., they intend going one, two, or more days with-
out food and water, and whether they intend being cut and tied up to the
pole. After making such a declaration they lose all control of their own
wills. They are obliged to fast, and are placed on buffalo robes in a sweat-
house until they- become as gaunt as grayhounds. In this condition were
the seventeen brought into the ring by guards, and each one had a whistle
placed in his mouth and a banner with a long staff placed in his hand.
Then ten large bass drums, beaten by sixty men, struck up a hideous noise,
the seventeen men danced, whistled, gazed steadily at the sun, and kept
time with the drums. This scene was kept up. with little or no change until
the morning of the third day.
The white visitors reached the grounds at 10 a. m. Saturday, the 26th.
The same noise was there, and the seventeen were still dancing and whist-
ling. The clubs used as drumsticks had horses' tails fastened to them
instead of the scalps which would have been used in earlier days. At 11
a. m. seven of the seventeen were laid down on blankets, and after much
ceremony and giving away of horses and calico, each man was cut and tied
up to the pole. This operation was performed by raising the skin of the
right breast and then that of the left, cutting a hole about an inch long-
through the skin at each place. A round wooden skewer was inserted
through each hole, fastened by sinews, the sinews tied to a rope, and the
rope to the pole. One fellow had pins inserted in each arm, tied with
sinews, and fastened to a horse which was standing beside him. The first
and second dancers seemed to be veterans,' as they ^vent forward to the
pole, made a short prayer, and then ran backward, breaking loose and fall-
ing flat on their backs. The third man, seeing the others break loose, took
courage, braced up, and made a desperate struggle. He succeeded not
only in breaking from the pole, but also from the horse. This feat pleased
the Indians, who shouted lustily. Little Big Man, who was mounted, was
so delighted that he shot an arrow straight up into the air, whooping with
all his might. The arrow came down on the back of a large fat woman,
who was standing outside the inclosure. The old woman jumped up and
ran howling across the prairie. An Indian on the outside happened to be
on horseback, so he ran up to her and held her while the others extracted
the arrow. Little Big- Man was obliged to part Avith three horses to satisfy
the woman.
The four remaining dancers were young and inexperienced, so they
could not break their bonds.. Consequently they gave away three horses
each and were cut loose. One of them fainted, and on being resuscitated
he became unruly, making a break from the ring, tumbling over several
women, and when finally -seized he was standing among several infants
that had been stowed away under blankers in the corner of the lodge. He
was brought back, a whistle made of an eagle's feather was put into his
mouth, and he was set to dancing. Then an old man with a looking-glass
in his hand and a buffalo skull on his head performed mystery rites over
him, to drive out the evil spirit Avhich they thought had entered into the
young man. Meantime two breathless infants were taken out into the air
and resuscitated. Another old man said that he was ready to give to any
worthy woman the mysterious anointing. A large number went up and
received this ancient rite. This was administered by cutting a hole in the
right arm and introducing medicine under the skin. Women entitled to
this privilege were those who had at any period of their lives held a horse
or borne arms in battle. At 6 P. M. the sun disappeared under the clouds,
and the old man with the buffalo skull on his head uttered a few words
and dismissed the audience. Then the dance ended, and an hour later the
lodges Avere taken down and most of the Indians started homeward..
INDEX.
Page. Paga
ABSAROKA and Hidatsa, Kindred dialects of ........ 192 BAKIHOIJ gens, Reference to ........................ 161
, Ownership of Black hills by...................... 192 BANCROFT, GEORGE, Classification of Indians by.... 168
ACCENT, Peculiarities of ............................ 5 BASDECE SNI, Description of ........................ 159
ACCOUCHEMENT of Dakota women................... 207 BEAVER, Reference to............................... 193
ACTION, Variable, in Dakota verbs.................. 22 BEGGING DANCE, Description of..................... 224
ADJECTIVES ..................................... 45,46,56,72 BELIEFS. Primitive........... 90,101,108,113,120,121,122,138
, Abstract nouns formed from ................ I.... 41 139,148,149,164,165,193, 211,214, 216,219, 220,228
, Adverbs formed from ............................ 51 BERTHOLD Indians, Tradition of, respecting the Da-
, Change of, to verbs .............................. 20 kota............................................... 181
, Numeral .......................................... 47,73 Bio Sioux RIVER, Origin of name of ................ 178
, Pronominal...................................... 73 BIG STONE LAKE, Indians on island in .............. 180
, Syntax of........................................ 72 BILOXI kinship terms .............................. xix, xxi
, Verbal roots used as............................. 25 , Reference to ..................................... 189
ADVERBS .......................-..'........-........- 50,74 BIRTH-NAMES, Remarks on .......................... xvi, 45
, Derivationsof...........'...... ................. 50,51,52 BLACK BUNDLE, Symbolism of ....................... 197
, Numeral......................................... 49 BLACK DAY WOMAN, Legend of....................... 206
, Syntax of.... ................................... 74,77 BLACKFEET, Notes on................................ 187
AGENT, Nouns of persou or.......................... 40 BLACK HILLS,' Reference to........................... 182
ALGONQUIAN name for the Winnebago............... 189 BLACK OTTER, Lament of ............................ 123
, Place assigned to, by Bancroft................. . 168 BLACK paint, Use of ................................ 226
ALLOUEZ, CLAUDE, Reference to work of............ 170 BLI/ZARD, Belief respecting ......................... 93
A.LPHABET, Dakota.................................. xii, 3,4 BLOOD-CLOT BOY, Myth of .................... 05,101,103,104
AMDO wAPUSKiYAgens.............................. 159 BLUEEARTH region, Reference to .................... 177,189
AMERICAN HOUSE, Reference to winter couut of .... 182 BLUEEARTH RIVER, Trading post on ................. 177
ANIMALS. Nouns referring to. ...I....... ........... 40 BOAT VILLAGE, A Dakota " band " .................. 177
ANIMATE OBJECTS, Plural for........................ 42 BOILS, Belief concerning............................. 147,148
AOUIST, Syntax of................................... . 66 Bow CREEK, Omaha settlement on................... 190
tense .......... 1.................................. 25 Bow, Belief concerning a............................ 93
ARIKARA found ou Missouri river................... 193 BoY-BELOVED^Meaning of term ..................... 147
ARM-AWLS killed by younger brother ............... 139 BOYS, Naming and training of ....................... 208, 209
ARMOR, Sacredness of............................... 219 BREVIARY, Dakota fear of ........................... 17-1
, Taboos connected with .......................... 220 BROTHERS, Myths concerning ................... 123,139,143
ARTICLE, Definite ............................... 18,60,61,8*9 BRULES, Description of.............................. 187
, Indefinite........................................ 18,62 BUNDLE of purchase................................. 206
ASHLEY, EDWARD, List of Walipetonwai) ger.tes by. 158 BURIAL customs..................................... 211,212
ASPIRATED sounds (c, s, z)........................... 3,4 BWAN, Meaning of .................................. 183
ASSINIBOIN an offshoot of tbe Yanktonai............ 164
and Dakota, Reference to......................... 170
, Derivation of name.............................. 160,164 CAGU gens........................................... 160
, Description of ............................... 169,178,188 CALENDAR, Primitive................................ 165
, History of .'.............................. 160,164,171,174 CAMP, Usage concerning............................ 162,196
AUNT, Place of, in the tipi........................... 204- CAN-KAGA OTINA gens ............................... 158
AUTUMN reckoned as one moon...................... 165 CAN-KA§KE TONWAN, Derivation of name............ 183,184
AUXILIARY verbs, Syntax of ........................ 68 CAN KCTE gentes.................................... 159,160
CAN ONA gens....................................... 160,161
CANADA CIKANA, Remarks concerning.............. 158,159
BABY. The........................................... 207 CARDINAL numerals ................................. 47
BADGE of the Mystery daiico ........................ 228 CARVER, JONATHA N, Travels of..................... 179
BADGER, References to.......................... 101,102,141 CASE, genitive..................................... 15,43,44
BAD SPIRIT, ................................... 109 of pronouns....................................... 11,16
233
234 INDEX.
Page. Page.
CAUSATIVE action implied by modal prefix.......... 20 DESIRE, Expression of strong ....................... 101
CEGUKA, Meaning of................................ 138 DIALOGUE, Repetition of verb in .................... 83
CKREBBALS, Definition of............................ 4 DICKSON, ROBERT, Enlistment of Indians by ........ ISO
CES, Definition of................................... 101 DIMINUTIVES ........................................ 41
CHANGES of letters.................................. 6,10 DISEASE, Beliefs concerning......................... 215,216
the moon, Belief concerning................... 165 DIVISION of time among the Dakota................. 165
CHANKASKETON, Definition of........................ 176 DIVORCE, Primitive ................................. 207
CHEE-ZHON, Legend of .............................. 124,129 DORSET, J. OWEN, Criticism, on kinship terras by ... 207
CHEYENNE, Account of the.......................... 193 , List of kinship terms by........................ xvii, xxi
, Friendship of Titonwan toward................. 161 . Notes by, on hokSidan, etc ........................ 207
CHICKADEE, Belief concerning ...................... .120,122 Dakota dances............................ xxxii
CHIEFTAINSHIP, Descent of.......................... 195 myths .............................. xxx, xxxii
CHILD life, Dakota ....,.............:............... 208,230 mihihna.................................. 204,207
CHILDREN, Names of ................................ 45 , Quotations from.................................. 162
CHONKASKETONS, Identification of................... 183 , Remarks by, on cardinal birth-names............. xvi
CHRISTIAN Indians, Character and position of....... 217,222 numerals........................ . xxiii, xxix
CIRCLE dance, Description of........................ 225 continuatives............................. xvi
CITIZENSHIP, Indian................................. 167 kinship terms-......................... xxii, xxiii
COLD, Effect of, implied by modal prefi x ............ 20 pronouns .............................. xiv, xv, 31
COLLECTIVE plural of verbs of motion............... 23 the Gros Ventre .......................... 192
COLORS, Symbolism of ................ ........ 226 Mandan ................................ 192
CONJUGATION, Dakota .......................... 21,26,28,32 DOUBLE verbs, Dakota............................... 35
CONJUNCTIONS. ...................................... 53,78 DUAL number, Dakota........................... 11,16,23,46
CONJURING, Beliefs concerning.................. 216,217,218 DuLHUT, DANIEL GREYSELON, Itefereuces to work of. 171,175
CONSONANTS. ........................................ 3,4,8,9 DUNG VILLAGE (Urjkcekcc <";ota ton wan) Indians..... 177
CONTINUATIVES, Remarks on ........................ x vi
CONTRACTION. ...................................... 10
COUNCILS, Indian .......:....................... 170,179,180 EARS. Piercing of, during sun dance................. 230
COUNTING, Method of..... ....."..................... 164' EARTH, Belief concerning repeopling of............. 139,143
COURTSHIP and marriage ............................ 205 EASTERN Sioux, Designation of. 184
CROW CREEK, Reference to.......................... 181 EGG, Mention of, in legend...... 109
CROW Indians, Remarks concerning .....'........... 182 EHNA-MANI, Account of......... 215
CUT-HEAD Indians, Remarks on..................... .180,185 ELISION, Substitution and ...... 6
CUTTING, Action by................................. 202 EMPHASIS ....................... 3,4
(pEGiHA kinship terms.............:..........:.... xviii, xx ENCAMPMENT, Form of the...... 196
ENGLISH, Indian trade by the... 180
EVIL, Beliefs concerning........ 138
DAKOTA, Remarks on eastern ........................ 177,181 EXPLOSIVE sounds .............. 4
.Bancroft cited on the ...........................\ 168 EYANPAHA the crier ............ 200
beliefs. 1.. 90,101,108,113,120,121,122,138,139,148,149,164
165,193,211,214,216, 219, 220, 228
calendar.......................................... 165
custom of wife purchase......................... 207 FALLS OF SAINT ANTHONY iu Indian history......... 180
dances .......................................... xsxii, 224 FAMILY, The primitive............ .................. 195, 203
, Ethical sense of the.............................. 205 FASTING and prayer, Efficacy of..................... 214
fear of breviary .................................. 173 FATHER, Place of, in tent.... ....................... 204
, General account of the........................... 155 FATHER-IN-LAW, Usage concerning ................. 203, 204
grammar................ ......................... 3 FELLOWHOOD, Custom of............................ 596
habitats.................................. 156,169,180,181 FINGERS, Use of, in counting ..............:........ 164
, History of the............ 168,171,176,178,179,180,183,190 FLINT, Occurrence of................................ 184
, Industries of the................................. 184 FOOD for the dead................................... 211
kinship terms .................................. xviii, xx FOOT, Action by the ................................ 20
legends ...................................... 105,124,206 FORFEITS, Payment of............................... 202
, Meaning of name................................. 183 FORNICATION, condemnation of...........'........... 205
migrations ....................................... 168 FORTIFIED VILLAGE "band ".................'....... 177
mourning customs .............................:. 212 Fox Indians, Remarks concerning.................. 176,178
_ _ myths... 83,90,95,101,110,11.!, 113, im, 130,1J9,144,148 FRENCH records aud maps, Reference to ........ 103, 178, 182
names for natural time divisions................. 165 FRENCHMEN, Dakota name for........................ 174,175
population ....................................... 155,169 FR EQUENCY of action, Denotation of................ 41
, Sociology of the.................. 158,177,179,183,195, 203
," Use of stone implements by the.................. 184
war customs ..................................... 220 GAMBLING among the Dakota ....................... 202
DANCES. ............................................. 224 GARVIE, JAMES, R eference to writings of ............ 124
DAYS, Counting of, by the Dakota ................... 165 GENDER ...... ....................................... 42
DEATH and burial customs .......................... 211,212 GENITIVE case, Dakota ............................. 15,43, 44
DEFINITE articles.................................... 18 GENS, Remarks on the .............................. 195
DEMONSTRATIVES, Use of............................ 89 GENTES of the Dakota ...................... 157,161,163,164
INDEX. 235
Page. Page.
GriBLs; Mytii concerning ............................ 122 INFINITIVE mode.................................... 24,65
, Name a of........................................ 208 INITIATION, Description of.......................... 228
, Usage concerning ........................... 205, 206, 210 INKPA-DDTA people, Union of, with the Teton ...... 186
GRAND LODGE VILLAGE Indians..................... 177 INTERCOURSE, Illicit, condemned ................... 205
GRAND PAWNEE, Befereuce to....................... 193 INTERJECTIONS, Dakota............................. 51,79
GRANDMOTHER, Place of, iu tipi..................... 204 INTERMARRIAGE, Prohibition of..................... 195
GRASS dance, Reference to'.......................... 227 INTERTRIBAL wars fostered by scalp dance ......... 227
GRAY BEAR, Myth concerning ...................... 102,139 INVOLUNTARY action of inanimate objects........... 20
GREAT MOSQUITO, Mention of, in myth ............. 139 INYAN CEYAKA ATONWAN gens....................... 158
GREAT Pipestone quarry, Discovery of.............. 190 IONIA CREEK, Reference to..... ..................... 190
GREAT SPIRIT, Beliefs concerning. ...... '. ........... 108 IOWA, Remarks concerning..................... 176, 180,182
GREAT WILD RICE VILLAGE Indians................. 177 IOWA, Reference to the.................. 176,177,182, 190,191
GREEN BAY, bribes on............................... 169,171 IBOQUOIS, Reference to the.......................... 170,183
GREY CLOUD, DAVID, .Reference to writings of...... 95,110 IRREGULAR verbs ................................... 35
GROS VENTRE, Remarks on the Jiarae................ 192 ISANTA MDE, Origin of name ........................ 184
GUTTURALS, Dakota..................~............. 3 ISAIJYATI gens and tribe ..................... ...... 103,184
ITAZIPCO tribe ...................................... 161,163
ITE GO gens......................................... 161
HAKAYKAYNA, Reference to......................... 120,123 ITOKAH TINA division ............................... 159
HEAD OF GOLD, Legend of................ 105
HEART KILLER, Reference to .............. 148
HEAT, Effect of, implied by modal prefix... 20 J ESUIT RELATIONS on the Dakota .... 1T1
HE-MNI-CAIJ gens .......................... 157 JOGUES, father, cited on the Dakota. 169
HENNEPIN, Louis, Adoption of, by Indians. 174 JOLIET, Louis, Journey of ........... 170
and Du Lhut, Meeting of. 175
, Contact of, with. Dakota Indians................. 172,173
HEYATA TONWE gens ................................ 157 KAHMI ATONWAN, division .......................... 159
HIDATSA kinship terms............................ xix, xxi KANSA, Reference to ................................ 193
, Confounding of, "with other Miuitari ............ 192 kinship terms................................... xviii, xx
HISTORY, Argument from............................ 168 KAPOSIA village, Reference to ...................... 179
HOHE gens .......................................... 163 KAPOZA gens ....................................... 157.. 159
HOK&DAN, Note on.................................. 207 KATHIO village, Reference to ....................... 171
HOME, Dakota word for.............................. 204 KEZE division....................................... 159
HOMESTEAD laws, .Observance of, by Indians.'....... 167 KICKAPOO, Reference to............................. 171
HONOR, Place of, in teut or tipi...................... 204 KINSHIP names, Siouan ............ xvii, xxii, 45,138,203, 207
HOTCASGARA, meaning of............................ 189 system of the Omaha, Reference to ............... 195
HOUETBATONS, Remarks on.......................... 171 KIOWA lover, Story of the .......................... 206
" HOUSE OP SPIRITS, " Dakota ........................ 213 KIYAKSA, Meaning of ............................... 104
HOUSEHOLD, The Indian............................. 204 KlYUKSA gentes..................... 157,160,161.163,180,185
HUMAN species, Nouns referring to ................. 40 KNIFE LAKE, Origin of name ........................ 174,184
HUNKPA, Meaning of................................ 162 KWAPA, Reference to ............................:.. 190,193
HUNKPAPA, Remarks on................ 101, 162,163,164,188 kinship terms...................1............... xviii, xx
HUNKPATI, Meaningof .............................. 162
HUNKPATINA division................................ 160,161
HUNTING customs ................................... 201 L of the Titonwan dialect........................... 9
HURON, Remarks on the............................. 169,170 LAKOTA, Teton equivalent of Dakota................ 183
HUSBAND, Rights of................................. 204,206 LAND, Cession of, by Indians ........................ 181
LANGUAGE, Sacred................................... 166
LA POINTE mission, Reference to.................... 170
IHA ISDAYE gens..................................... 160 LA SALLE, ROBERT, Reference to..................... 172
IHANKTONWAJJ tribe............................. 160,163,164 LAWS, Unwritten Dakota ........................... 195, 203
IHA SA gens......................................... 161 LEAF VILLAGE division.............................. 177,179
IKMUN gens ......................................... 160 LEECH T.AKB region, Account of..................... 178,179
ILLINOIS, Reference to........................... 172,176,177 LEGEND of Black Day woman............._......... 206
ILLINOIS BIVER, Ascent of........................... 171 the head of gold ............................... 105
IMMORALITY condemned by the Dakota ............. 205 "SVinona........................................ 206
IMPERATIVE mode................................... 24,64 LE JEUNE, PAUL, Reference to.......... J........... 169
iMPERSONAL'forms of verbs ......................... 31 LE SUBUR, References to........................ 170,177,178
INANIMATE objects, Plural termination of names of .. 42 LETTERS, Changes of................................ 6,10
INDEFINITE article................................... 18, 62 LEWIS, MERRIWETHER, Explorations of......... 182,191,192
INDIAN population, Opinions as to................... 166 LHUT, DANIEL GEEYSELON, SIEDR DU, Reference to
trade, Early ...................................... 180 work of........................................... 171,175
INDIANS, Conclusion respecting the................. 168 LITTLE CROW, Career of......................... 179,181,222
enlisted against the United States................ 180,181 LITTLE RAPIDS, Reference to........................ . 180
INDICATIVE mode.................................... 23 LITTLE Sioux RIVER, Origin of name of............. 178
INFANTS, Customs respecting ....................... 121 LORD'S prayer....................................... 151
236 INDEX.
Page. Page.
LOVER, Procedure of a Dakota...................... 205 NAMES, Personal and family....... xvi, xvii, xxii, 44, 45,138,
LOWEB Sioux, Cession of land by................... 181 203, 207, 208
LOWLANDERS, Division of........................... 1ST , Prohibition of use of............................. 204
NASALS, Dakota..................................... 4
NICOLET, JEAN, References to....................... 108,169
MAGA YDTE SNI gens ................................ 157 NIGHT winds, Prayer to the......................... 214,
MAGIC, Indian ................................ 91,121, 214, 215 NIOBBAKA BIVEB, Reference to ...................... 190
MAHA (Omaha), Location of, ou oarly maps.......... 182 NO-FLIGHT dance, Account of ........................ 225
MAN, Customs and beliefs affecting............. 193, 204, 205 NOTES by J. Owen Dorsey ....................... xxx, xxxii.
, Mythic account of a.............................. 108 NOTTAWAY, Meaning of............................. 183
MANDAN kinship terms ............................. xix NOUNS, Dakota................ 15,40, 41,43,44, 51,52, 56,71, 72
, Remarks concerning the......................... 101, 192 , adverbs formed from ............................. 51, 52
MANI TI, Indians .................................... 159 and adjectives declined as vcrbj ................. 20
MANITOBA, Flight of the Santeo to .................. 181 , Incorporated pronouns in ....................... 56
MABEST, FATHEB, Reference to work of............. 176 of relationship ............. ..................... 15,44
MABQUETTE, JACQUES, Reference to work of......... 170,171 NUMBER, belonging to adjectives .................. 46, 47,49
MABBIAGE customs and laws............ 147,195, 204, 205, 206 incorporated pronouns...................... 57
MASCOUTIN, , Reference to.......................... 171 pronouns.................................... 11, 57
MATANTON division .................................. 176,183 verbs ....................................... 16, 23
MATTHEWS, WASHINGTON, Tradition of Jierthold , Syntax of.................................,...... 62, 72
Indians by.................................. ...... 181 NUMERALS, Analysis of......................... xxiii, 48,50
MDE-WAKAN, Reference.to ..........^............... 156,174
NYU-T'A-TCI tribe ................................... 193
MDEWAKANTONWAN tribe-.............. 150,157,173,179,180
belief............................................... ' 164
MEADOW LARK, Myth concerning................... 91
MEDICINE, Magic connected with practice of........ 214,215 OBJECTIVE pronouns, Remarks ou .................. 30, 31
MENABD, RENE, Reference to........... _............ 169 OCETI g AKOWIN, Reference to ....................... 150
MENOMONI, Reference to ............................. 171,180 " ODD-OR-EVEN? " Playing of, by gamblers ......... 202
MIAMI, Reference to ................................ 171,172 ODOWAN. gicsiGE or Bad Songs...................... no
MICHIGAN, LAKE, Reference to...................... 170 OGLALA tribe and gens.......................... 161,163,182
MIGRATIONS of Siouan tribes.................... 168,182,190 , Meaning of.................................. 162,163,187
MIHIHNA, Analysis of............................... 204, 207 OHDIHE division............'....................... 159
MILKY WAY, Dakota name for .......... ........... 212 OHE NONPA gens ............^ ...................J... 163
MILLELACS, Reference to........................ 156,173,174 OIYUHPE gens-...................................... ]C3,164
MINIKANJOO, Origin of name........................ 187 OJIBWA name for tho Dakota........................ 183
MINIKANYE woZuPi tribe........................ 161,103,187 , Observations on the ..................... 170,176,179,180
MiNiKOOÛ gentes .................................. 163 OKOPEYA division ................................... 158,159
MINK, Reference to ................................. 114 OLD MAN, Reference to, in myth...................... 91
MINNEKANJOO tribe ................................. 187 OMAHA Indians, Observations concerning the.177,189,190,191
MINNESOTA Dakota, Cession of land by............. 181 " OMAHA Sociologj," Reference to................... 190
law as to mixed blood ............................ 167 traditions ........................................ 193
MINNETABEE, Meaning of term...................... 192 OOHE NON.PA tribe and gens ......................... 161,163.
MISSISSIPPI Dakota, Cession of land by............. 181 OPTATIVE, Syntax of................................ G6
MISSISSIPPI RIVEB, Descent of, by Marq untie and ORDINALS, Dakota................................... 50
Joliet ............................................. 171 OSAGE, Traditions concerning .:..................... 193
MlSSOUfii Indians, Reference to..................... 193 kinship-terms................................... xviii, xx
tribe, Reference to ............................... 181,189 OTEHI ATONWAN gens-............................... 158
MISSOURI RIVEB, Ascent of, by Indians ............ 190 OTO, Observations concerning.................... 177,182,191
MODAL particles. .................................... 19 OTTER, Myth concerning ... ........................ 122,123
MODAL prefixes..................................... 19,20 , Notes ou ......................................... 123
MODE........................................... 23,24,25,64 OUTBBEAK, Result of Indian ........................ 181
MONGOLIAN, Connection of Indian with ............ 168 OWL, Belief concerning ............................. 92
MOON, Place of, in calendar ......................... 165 OYATE S"ICA gentes ................................... 157,160
, Myths concerning the ........................... 149,165 OYUHPE gens......................................... 163
MORGAN, LEWIS H., Theory of, respecting Indians . 168
MORPHOLOGY ....................................... 11
MOTHER-IN LAW, Customs affecting ................. 203,204 PA-BAKSA gens...................................... 160,161
MOURNING customs and songs....................... 212,213 PAINT, Use of ....................................... 226
MOUTH, Action with ................................ 20 PARABLE of the prodigal son........................ 150
MYSTERY dance, Account of tho ................ 214,227,228 PABADIGM of active verbs .......................'... 38
MYTHS of the Dakota.................. 83, 00,95,101,110,113, PABTICIPLES ........................................25,70,71
115,121,130,139,144,148 PAWNEE, Reference to .............................. 182,193
PEOPLE, Mythic origin of........................... 139,143
PEBBOT, NICHOLAS, Reference to.................... 176
NADOUESSI, Appellation for the Dakota............. 179,183 PEBSON of pronouns ................................ 11
NADOUESSIOUX, Derivation and use of .............. 171,183 verbs ................. ........................ 23
NADOWE, Meaning of ............................... 183 or agent, Nouns of............................... 40
INDEX. 237
Paga
PERSONAL pronouns, Tables of...................... 16 RIGGS, T. L., Suggestion of, concerning prepositions. 52
PHONOLOGY ......................................... 3,9 RIVER bands of the Dakota, Reference to............ 179
PHEATRY, Character of the ......................... 195 RIVER VILLAGE band ... ........................... 177
PIKE, ZEBCLON M., References to ................... 179,180 ROBINSON, JOHN, cited on the names Oglala, etc..... 162,163
PINE-SHOOTERS division............................. 185 ROOTS, Verbal....................................... 19
PLURAL number ............................ 11,16,23,42,130 RUBBING, Action by ................................. 20
PLURALITY of wives .......".....................-... 147 RULES of conduct................... ........... 201.204,228
POLE VILLAGE division.............................. 177 RUNAWAY WIFE, Punishment of...................... 207
POLITICAL organization among the Dakota.......... 196
POLYGAMY, Dakota................................... 147,204
POLYSYLLABIC words, Accentuation of............... 5 SAC and Fox tribe,Notes on.......................... 171,180
PONKA, Observations concerning............... 182,190,191 SACRED armor....................................... 219
Dame for the Oglala .............................. 162
feast, Account of .................................. 229
POPULATION of the Dakota.......................... 155 language, Description of.......................... 166
POSSESSION among the Dakota ................. 14. 15,43,207 SACRIFICE, Primitive................................ 175
POTENTIAL, Syntax of............................... 66 SALLE, ROBERT, PERE DE LA. Explorations of........ ' 172
POTTOWATTOMIE, References to...................... 169,171 SANDY LAKE region, Reference to ................... 179
POWER Symbols of................................... 197 SAIJON'A gens ......................................... 161
PRAIRIEDU CHIEN, Council at....................... 180 SANONEE gens................................... ... 185
PRATT, R. H., Story by, of a Kiowa lover............ 206 SANS ARCS, Origin of name......................... 187
PRAYER, The Lord's................................. 151 SANTEE, Observations concerning the....... 159,160,181,184
to the night winds ............................... 214
dialect, Texts in the.83,95,110,115,124,130.144,150,151,152
PREPOSITIONS, Dakota............................... 52,77 SAUK and Fox, Notes on............................. 171,180
used as verbs .................................... 21 SAULT STE. MARIE, Reference to..................... 170
PRESSURE, Action by................................ 20 SAWALA gens ....................................... 163
PRIORITY among the Dakota ........................ 164 SAWING, Action by.................................. 2C
PROCLAMATION of the Eyanpaha .................... 201, 202 " SAY," Repetition of word in dialogue.............. 89
PRQDIGAL SON, Parable of the....................... 150 SCALP dance, Influence of, on morality.............. 225. 227
PRONOUNS..... xiv, xv, 6,11,12,13,14.16,17, 30,50, 55, 58,59, 60 SCOUTS, Selection of................................. 200,201
, Incorporated ........ ..................... 12,16,55,56.57 SEVEN, a mystic number........................ 156,184,137
, Inserted ...................................... 27,28, 32, 33 " SHADOW" or nagi, Various meanings of............ 213
, Numbers of...................................... 11,16, 57 SHARP GRASS, Reference to.......................... 149
, Person of ........................................ 11. SHAVING, Action by................................. 20
, Prefixed............................... 15,16,26,27,32,33 SHEPHERD, Belief concerning ....................... 129
, Separate..................... 57 SHOOTING, Action by ................................. 20
, Suffixed...................... 34 SiCANGU tribe and gens ............................. 161, 163
PRONUNCIATION, Peculiarities of 7 SIHA-SAPA tribe and gentes.......................... 161.163
PTE YUTE SNI gens .............. 161 SIK§ICENA gens...................................... 161
PUANTS, Application of name ... 389 SIMON ANAWANG-MANI, Account of.................. 219
PUNCHING, Action by ........... 20 "SINGING TO," Definition of......................... 224
PUNISHMENT of runaway wife ... 207 SIOUAN tribes, Migrations of ....................... 1.90
PURCHASE, The bundle of........ 206 Sioux, Observations on name.... .................... 183.184
PUSHING, Action by ............. 20 SISITONWAIJ, gens ....................... 158,159,164,179, ISO
SISSETON, Remarks concerning.................. 180,184,185
SISTER. .............................................. 122
RAYMBAULT, Father, cited on the Dakota........... 169 SITTING BOLL, Reference to ......................... . 188
RED BUNDLE, Mythic significance of................ 197 £i YAK A -O, Reference to... - ................. ...... 147,148
RED CLOUD, People of............................... 187 SKIDI, Tradition respecting ............:............ 193
RED IRON, People of............................. T .. 159 SLEEPS, Days counted by............................ 165
RED LAKE region, Reference to...................... 178 SLEEPY EYES' people, Reference to.................. 159
RED painting of scalps.............................. 226 SMALL BAND VILLAGE Indians ...................... 177
RED STONE QUARRY VILLAGE Indians............... 177 SNI, Peculiar use of ................................. 139
RED THUNDER, Reference to......................... 185 SNIPE, Mythical origin of ........................... 149
RED WILD RICE VILLAGE Indians................... 177 SOCIOLOGY of the Dakota ........... 158,177,179,183,195,203
REDWING, Reference to.............................. 179 "SOLDIER-KILLING," Exemption from ............... 220
REDUPLICATION ..................................... 46, 69 SONGASKICONS, Reference to......................... 171
RELATIONS, Names of family........................ 45,138 SOUNDS peculiar to Indian words.................... xii, 3,4'
RENVILLE, JOSEPH, .Reference to .................... 181 SPIRIT LAKE band .........'.......................... 179
RENVILLE, MICHEL, Reference to writings of.... .83, 115,130, villagers...................................... 156,177,183
144,158 SPIRITS, Dakota belief in the existence of........... 212,213
REPUBLICAN PAWNEE, Reference to.................. 193 SPOTTED TAIL, Reference to......................... 187
RIGGS, A. L., Classification of substantive verbs by. 70 SPRING reckoned as one moon ....................... 165
cited on the name San tee ........................ 159,160 STANDING BUFFALO, Account of..................... 182,196
genitive case................................ 43 STAR BORN, Myth of......................... 91, 92,93,94,121
RIGGS, S. R., Remarks on substantive verbs by ... 89 STAR LAND, Mythical, world of....................... 90
the supernatural in myths by............... 90 STONE implements used by the Dakota............... 184
238 INDEX.
Page. Page.
STONEYS, a band of Assiniboin ...................... 183 VERBS, Adverbs formed from ...................... 51
STRANGER, Place of, in the tipi ...................... 204 , Auxiliary........................................ 68
STRIKING. Action by ................................ 20 , Causative ....................................... 21, 23, 68
SUBJUNCTIVE, Syntax of......... 1................... 65 , Defective........................................ 30, 35
SUBSTANTIVE VERBS, Dakota......................... 70,89 , Formation of ................. 19, 20, 21, 26, 27, 28. 32, 33, 34
SUBSTITUTION and elision ........................... 6 , Forms of .................................... 21, 22, 23,31
SUMMER reckoned as five moons..---................ 165 , Government of................................... 63
SUN DANCE, Observations on.................... 214,220,230 , Position of....................................... 55, 62
SUN IKCEKA gens.................................... 161 , Syntax of........................................ (i2, 6^,69
SUPERHUMAN, Beliefs concerning the................. 214 VILLAGE OF WILD RICE GATHERERS, Origin of name. 184
SUPERIOR, LAKE, Reference to ...................... 171,176 VILLAGE ON THE RIVER, , .................... 183
SUPERNATURALISM in Dakota mytbs ................ 90,138 VIOLATORS of hunting laws, Treatment of ... ...... 202
SWEAT LODGE, Description of ....................... 101 VOCATIVES of kinship terms........................ 120
SYLLABICATION ...................................... 5 VOWELS and vowel changes......................... 3,8
SYMBOLIC COLORS ............................ 197,200,202,226
WABASHAW band. Reference to ..................... 180
" TA, " Meaning of .................................. 207 WACEONPA gentes................................... 160,163
TABOOS, Removal of................................. 220 WAHPEKUTE tribe .......................... 157,180,184,186
TAHUHA YUTA gens ................................. 161 WAHPETON, Remarks on the ........................ 180
TAKAPSINTONA, Origin of name..................... 158 WAHPETON-TETON, Explanation of.................. 184
TAKAPSIN TON. WAIJNA gens .......................... 158 WAHPETONWAI? tribe.................... 157,158,179,180,184
TAKINI gens......................................... 161 WAKAN men, Beliefs concerning .................... 214,216
TAMAHE, Reference to............................... 181 SACK, Mythical origin of ......................... 228
TAPPAGE PAWNEE .................................. 193 WAKCANYA, Meaning of............................. 201
TASINTA-YOKIKIPI, Explanation of .................. 120,121 WAKINYAN, Meaning of.......................:..... 138
TEAL duck, Belief concerning....................... 149 WAKMUHA oirr gens................................. 160
TENSE, Dakota..................................... 25,66,67 WAKPA ATONWAN gens.............................. 158,183
TENT given to be used for the tiyotipi............... 197 WALKING ELK, Writings of......................... 105
TETON, Account of the.......................... 182,186,212 WAMNUGA-ITA&OSX Description of ................. 143
dialect, Remarks concerning...................... 7 WAR, Indian........................................ 170,177
TETON LEAF VILLAGE Indians................ ..... 177 honors. Distribution of........................... 220
TEXTS in the Santee dialect.....................'. 83, 95,110, prophet, Song of the ............................. 213
115,124,130,144,150,151,152 WASICUN, Meaning of............................... 174", 175
Yankton dialect............................. 105 WASICUN CINCA band................................ 160
THUNDER-BEING, Belief concerning.................. 142 WATER, Effects of running, shown by prefix........ 20
TICONDEROGA, Reference to battle of................ 189,191 WATPAATON, Dakota division....................... 176
TIME, Method of reckoning.......................... 165 WAYEYA, Meaning of............................... 201
TINTA TON" WE gens .................................. 157 WA2A2A gens....................................... 163
TIPI, Observations concerning the .................. 204 WAZI-KUTE, Origin of name ......................... 160
TITONWAN References to the ............ 161,164,180,182,187
dialect, Observations on.......................... 8, 9 WEEKS not reckoned by the Dakota .......... 165
TIYOTI, Meaningof.................................. 200 WESTERN DAKOTA divisions ........ .......... 177
TIYOTIPI, Observations on................... 162,195,196, 200 WHITE EARTH RIVER, Ascent of..... .......... 190
Ti ZAPTAN,.Reference to............................. 158,159 WHITE MAN, Siouan terms for ....... ..... ..... XXX
TOUCHERS, Selection of.............................. 200 WlCANHPI HINHPAYA, Mytll of ...... ........... 83
TRADITIONS of the Omaha and Ponka................ 190 WICASA, Analysis of ...... .......... ...........' 203
TRAVERSE LAKE, Reference to ...................... 158 WICAWOHA, Meaning of............. .......... 205
TUTELO kindship terms ............................ xix, xxi WIDOW, Reference to, in legend..................... 127,128
Two KETTLES, Origin of the name .................. 187 WIFE, Position of the ........................... 204, 206, 207
Two WOMEN ................................ 141,142,148.149 WILD RICE GATHERERS' band ....................... 177
XOIWERE kinship terms.......... .................. xix, xxi WILLIAMSON, A. "W., Suggestion 'of, respecting pro-
nouns ............................................. 31
WIND, Effect of, shown by prefix ................... 20
, prayer to ........................................ 214
UNKTEHI ............................................ 138,142
WINNEBAGO, Observations on the ........... 169,170 180,189
UNKTOKA tribe....................................... 191
kinship terms.................................... xix, xxi
UNKTOMI. ................... 104, 111, 113,114,138,139,142,143
WINNEPEKOAK, Algonquian name for the Winne-
UPLANDERS division ................................ 187
bago .............................................. 189
UPPER iHAijKTON/WAtyNA gentes..................... ' 161
WINONA, Legend of.................................. 206
WINTER, Reckoning of, in calendar ................. 165
WINTER COUNT of American horse, Reference to the
VERBAL ROOTS, Dakota.................;............ 19.25 peculiar........................................... 1S2
VERBS, Dakota ................................6.19,21, 22, 23, WISCONSIN RIVER, Descent of, by Marqnelte and
27,28, 30,31,32, 33.35, 51, 62,63,69 Joliet.............................................. 171
, Adjective........................................ 31 WII§TENKIYAPI, Dakota custom of ................... 204
INDEX. 239
Page. 1'age.
WITA OTINA gens.................................... lf>8 TAN ETON, Explanation of name..................... 185
WlYAKA OTINA gens................................. 158 dialect, Text in the............................... 105
WOHPAPI, Explanation of........................... 206 , Migrations of the.................... 178,180,182,185,186
WOMAN, Social position of ........................... 195, 204 YANKTONAI, Migrations of the...................... 180,186
. Easy accouchement of ........................... 207 , Origin of......................................... 185
, Myth concerning ................................ 90 YEARS, Counting of, by the Dakota................. 165
, Names of ........................................ 45 YELLOW MEDICINE HIVER, Reference to ............. 194
-, Temptation of husband's brother by............. 139 YESA".or Tutelo, Meaning of........................ 181
WOOD cluck, Myth concerning...................... 114 YOUNGER BROTHER, Mythic adventures of.......... i:u». H'd

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U. S. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION

NORTH AMERICAN ETHNOLOGY

DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY

STEPHEN RETURN RIGGS

SMITHSONIAN INSTITUTION, BUREAU OF ETHNOLOGY,

By the Editor, JAMES OWEN DORSET.

In consequence of the death of the author in 1883, the copy furnished

The alphabet given by the author on pages 3 and 4 has no characters

Dakota ya- - da- (la-) mda-(bda-,'bla-) 1st, miye

On page 45 the author translates two proper names thus: Inyarjg-mani,

from the moving; but at first there is no such differentiation.

The Dakota names which belong to children, in the order of their

English. Dakota. . (Cegiha. Kwapa. Kansa. Osage.

Father atkuku (<âte) ' ifcidi edâte iyadje : iâ^se

Mother hurjku «huij) iha" eha", ehu" ihu"

Mother's brother- deksitku «deksi) < inegi ete^e idjegi

Father's sister tuijwicu«tuij\virj). i^inii etimi itcimi i iqtsimi

Elder brother (his) j ciijcu <ciijye) iji'^-e

Elder sister (her) [ cuijku, ciinwcku ijuwe iou"we

Younger brother ' suijkaku(<^sur)ka) i isanga ' esfin^a isflnga, his

Younger sister (his) tayksitku (<^taijksi)l itange itange iteeoin^a

Daughter cunksitku, ijaflge ijunge

jpiwere. Wiunebago. Mandan. Hidatsa. Tutelo. Biloxi.

atce, ^ da^ (Hewitt; ;

ituka hitcoke-ra ad^utcaka e^o^6n (Hewitt) ka"qo

English. Dakota. (,; egiha. Kwapa. Kausa. Osage.

Brother-in-law (his) tahaqku «tahaq) i^aha" et.iha" itaha11 itaha"

Sister-in-law (her) icepaijku «.icepat)) icisja" ecika" ici^a" icika"

Sister's son (his) tonskaku(<^tonska) i,a"cka etu"cka itcucka iqtsucka

Brother's son (her) toskaku iaucka itcuckaya" iqtsucka"

Brother's daughter tozaijku (<^tozag) i^ujange etujan^e itcujange iqtsuoanqe

Husband (her) hihna-ku (<^hihna) eg(|;ange sktca^e,

Husband (my) inihihiia. wieg<j;ange ^a. 3"6

Wife (my) mitawiq wigaqi^a"

j^oiwere. Winnebago. Mandau. Hidatsa. Tutelo. Biloxi.

itaha" hitcan -ra id<£aqtci etah6n6» (Hewitt) taha"uiya"

ibana hiwanke-rS. uaka, h i s tcka"niya"

hitcu n cke-rS, tuksiki (Jrya"),

etosink (Hewitt) t u s ft n j[ i ( rtya"),

On pages 48 and 49 the author undertakes to analyze the Dakota

Hidatsa, duetsa (d^uetsa) luetsa,

Dakota, zaptan, "from za (root), holding (or perhaps whole, as in zani)

Dakota, sahdogaij, "from sake, nail, probably, and hdogan, possessive

krerapriD (incapable of analysis, tanyi being three). Winnebago, haru-

Dakota, napdinwanka, "from nape, hand, cistinna, small, and wanka,

Hidatsa, pitika (pit^ika).

Dakota, mjma napcirjwaqka, " the other nine."

Kwapa, canka-a:5uiiD, "nine sitting-on."

Dakota, kektopawinge, or koktopawinge "from opawinge and ake or

THE TEEMS FOR "WHITE MAN" IN SIOUAN LANGUAGES.

On p. 174 Dr. Riggs, in speaking of Hennepin's narrative, says: "The

On p. 84, lines 8 to 13, there is an account of the wonderful result

NOTES ON THE DAKOTA DANCES. 1

The consonants are twenty-four in number, exclusive of the sound

has the same sound as in English.

§ 4. 1. In the Dakota language all the syllables are enunciated plainly

SUBSTITUTION AND ELISION.

§ 6. 1. 'A' or 'arj' final in verbs, adjectives, and some adverbs, is