SON OH SN WS RXV NAG MVV XQ QQ ..: \\ \\ WW \ \\\ \ NX WX LY MDA S 7; ®t. ’ Baar hy » Cam. SMITHSONIAN INSTITUTION BUREAU OF AMERICAN ETHNOLOGY BULLETIN 47 A DICTIONARY OF THE BILOXI AND OFO LANGUAGES ACCOMPANIED WITH THIRTY-ONE BILOXI TEXTS AND NUMEROUS BILOXI PHRASES BY JAMES OWEN DORSEY AND JOHN R. SWANTON 7221404 WASHINGTON GOVERNMENT PRINTING OFFICE 1912 LETTER OF TRANSMITTAL SMITHSONIAN INSTITUTION, BurEAu OF AMERICAN ETHNOLOGY, Washington, D. C., Aprit 21, 1909. Str: I respectfully submit herewith for your consideration the man- uscript of ‘‘A Dictionary of the Biloxi and Ofo Languages, Accom- panied with Thirty-one Biloxi Texts and Numerous Biloxi Phrases,” the work of the late James Owen Dorsey and of Dr. John R. Swanton. it is recommended that this material be published as Bulletin 47 of this Bureau. Yours, very respectfully, W. H. Hormss, Chief. Dr. Cuartes D. Watcort, Secretary of the Smithsonian Institution. Ill } shang’: eenen 4? Rahn ee Laine; ‘ yee PTA uPe hie Wh tial GAN ds* Wie peut e | > 3a ee Yh. LN ti Ly Ak yaaAge Ye. | fe a UE Gh (nei teri easi v8 ake HT AP ew? Ps heats: Stale ad aps t Ss sities ARR Dein! pit Win bective eBhaG ‘pieip ANS Sea " cola vie Berea iti tagtas o iat ‘hell biins aa ee o tise lc. prea ARE Loe rn . i babpadeett WAY Syed Bestia a ; } ie w ey as af RLS cg FLY a , pt ie . yg : J ioe CONTENTS Page Pekrodicuon, by Jounin. SWARtOnt 2200.2. o6 oak els edd anes Sead aeaweee 1 Historical sketches of the Biloxi and Ofo, by John R. Swanton ...--..-....- 5 Texts: 1. Teétkana/ yetcpi’, or The Rabbit and the Frenchman ..........-....- 13 2 ue moistn and the BeAr 25) o.oo s 2 occ nhacwssoaneaweaene 15 3. How the Rabbit caught the Sun ina trap: an Omaha myth translated ids AMIS SU Ko rc ME ae eek Ba ea py Re ao COREE Siete BC EES. ERCY <2 21 eR 19 ea CEEOL mie et ey es EE oe ao ee PA Ee hls SUE) 7S) PAL a tana ae Eo gen A RAPHE ap A pe RP AOR NEES BESS 22 Ga bie army su tine ObleR S. ie e on ceen ate de wd oe eo dee cece 23 (pane O posstit amid the Raccoon. - 25.25. os Sue ce cance da. ee peeee 26 Stalhe Waldeatvand) thevlumkeva i. Sos oS Sea ek ee eee 27 Or ow Kuti Mankdce madeybeoples. 22-5252 2e55 es. oe ae se eee aes 31 1g CN oevgt La Fead 23 nV k 0 Mats oC A ee nan nee ne nen el tt gel ek Pama cee ek gS 33 Peetow tne-Dom delivered: mena 6 oot) Bee eeSt. 22a eee eee 36 Miewtne Ant the Katydid, and the Locust i a iy if 4p or eh i hak - rman sees Ls ; AS AY Watt AAR ere erie bes ‘alt 5 Ea eae A re - pc AE Hehe MAG arabs} alt ae ce% joie hageee, dO RSet: weet ; oe *ts s , i i i" a i yy ta Aaa oe ae Be os 8 tad d istien ri An Oe Bevan RAL Beha nie phgeet Peat degen ple if care Te sete ast EA nay bea 8 mittee ie rigeiee 2aAy) . rs 9 f Brie 4 Sie, ee ae R ‘ WE ASS ate set Ee ft ; na i Gs hid Lien ae ch Ch te ee , ines Ry oeU ae tat ets A DICTIONARY OF THE BILOXI AND OFO LANGUAGES (ACCOMPANIED WITH THIRTY-ONE BILOXI TEXTS AND NUMEROUS BILOXI PHRASES) | By James Owrn Dorsry anv Joun R. SwANTON INTRODUCTION The Biloxi material contained in this bulletin, along with a vast amount of similar character, was left in an unfinished condition by the untimely death of the Rev. James Owen Dorsey, by whom the most of it was collected. The care and thoroughness of Mr. Dorsey’s work have rendered that of his scientific editor comparatively trifling. He had already incorporated into his Biloxi dictionary all of the separate words and phrases, and had added all of the words in the first twenty or thirty pages of text. The texts were already provided with interlinear and connected translations and notes. Had Mr. Dorsey’s plan for publication been carried out it would have been necessary merely to finish extracting words from the texts and to add a few corrections to the notes accompanying them. ‘The present method of arranging dic- tionaries of Indian tribes, however, has rendered it necessary to bring together Mr. Dorsey’s cards under various stems, and to convert the English-Biloxi part into a directory for finding the stem under which any given word is listed. This rearrangement and the historical account of the Biloxi are nearly everything in this material to which the scientific editor can lay claim. The following list of Biloxi phonetics is substantially the same as that given by Mr. Dorsey himself in his vice-presidential address on Biloxi before Section H of the American Association for the Advance- ment of Science, at Madison, Wisconsin, Av@ust, 1893. Since that time, however, the usage of students of Indian languages regarding the application of certain signs has changed, and in addition it has seemed advisable to make changes in some of the other signs. a asin father. a as in final (Dorsey’s d). & as aw in law. dj oe b4 Wiveats eta E0e ee O> oO O pip & aoa ct © Hho TS 6 ct oct a 0 ~@aecs aes BUREAU OF AMERICAN ETHNOLOGY : [BULL. 47 as @ in cat (Dorsey’s @). occurs only once, in a proper name. as sh in she. rarely used (see ¢ and ?). as d followed by a barely audible dA sound approximating the Sanskrit ddh. as 7 in judge. as in they, 6, the same lengthened. asin get. , like the French é@ or é rarely used, and then: owing probably to Saaley hearing. as in go, seldae heard. as in he. as in machine, i, the same lengthened. as in 7. as in French, or as English z in azure. as in kick. = kh, or ch as in German ach (Dorsey’s ¢,. a sound heard at the end of certain syllables; barely audible and nearer / than w (kh)*—Dorsey’s y. a medial sound, between g and & (Dorsey’s ¥). occurs only in two modern names. as in me. as in no. before a k-mute, ng as in sing, singer, but not as ng in finger. a vanishing , barely audible, as in the French bon, vin, etc., occurring after certain vowels. as in no, 6, the same lengthened. as in pen. a medial sound, between 0 and p (Dorsey’s @). occurs in one proper name. as in so. as in fo. a medial ¢, between d and ¢ (Dorsey’s 2). as tch in catch. a ¢ followed by a slightly audible ¢h (as in thin, the surd of d¢). as in rule; ti, the same lengthened. as 00 in foot (Dorsey’s %). as u in but (Dorsey’s %). a sound between o in no and w in rule. like German “i and French w. as in we. as in you. a Nevertheless, probably the palatal spirant and so to be classed with 2.—J. R. 8. DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 3 The characters 7% and ” really indicate a difference in the quality of the preceding vowel. They differ between themselves only by reason of differences in sounds following. In the vice-presidential address before cited may be found also a short sketch of the grammar of this language, probably the only one in existence. In the material left by Mr. Dorsey was a number of cards containing short grammatic notes, but none of these were in condition suitable for publication except two, on which were set forth the Biloxi imperatives in tabulated form, as follows: sit! Stand ! Walk! Run! Recline ! To achild.......... xaha’ sic/hin! ni | tanhin’ toho’ Male to male......-. xihe’/-kafiko’ | sin’/x-kaiiko’ ni’-takta/’ tarhin’-takta/ toho/-takta’ Male to female ..... xihe-tki siv-tki ni/-tki tan/hin-tki’ toho’-tki Female to male ....| xaha-te sin-dakte’ ni-tate’ tarhin’-tate’ toho-te’ Female to female ..| xihe-tki sia-tki ni-tki’ tar’/hin-tki’ toho-tki’ Make it! Carry it! Make it! Carry it! Singular. Plural. AUG CHEE) ch to Uo omni’ ki To ehildren -:_----- ostu’ kitu’ Male to male......- on-tata’ ki-kaiiko’ Male to males...... on-tkafiko’ | ki’-takafiko’ Male to female ..... on-thi’ ki-tki’ Male to females....| 02-tOtki’ ki/-tattiki’ Female to male..... os-tate’ ki-tate’ Female to males ...| 0®-tatate’ ki’tattite’ Female to female ..| 02-tki’ ‘| ki-tki’ Female to females -| 02-tatki’ ki/-tattiki’ Following is a list of the abbreviations made use of in this bulletin: m., man, male; w., woman; masc., masculine; fem., feminine; sp., speaking; s. or sing., singular; du., dual; p. or pl., plural; coll., collective; cl., classifier; voc., vocative; st., sitting; std., standing; recl., reclining; cv., curvilinear; mv., moving; an., animate; intj., interjection; c¢f., compare; D., Dakota dialect; ¢., Omaha and Ponca dialect (Dorsey’s Cegiha); K., Kansa dialect; Os., Osage dialect; Kw., Quapaw dialect; T7c., Tciwere dialect (i. e., Iowa, Oto, and Missouri); H., Hidatsa dialect; G. indicates that the form to which it is appended was obtained through Dr. A. 8. Gatschet; Bk. is placed after a word or sentence obtained from Banks or Bankston Johnson, one of Dorsey’s Biloxi informants; 67. indicates a word or sentence from Betsey Joe, another of Dorsey’s informants; WM. is placed after words or expressions obtained from Maria, daughter of the preceding; J. O. D., James Owen Dorsey; J. R. S., John R. Swanton; + after a vowel indicates that it is lengthened, but between words in paren- theses it shows that a word immediately preceding is compounded of them. + is placed before syllables sometimes added to and some- times omitted from a word immediately preceding. A grave accent 4 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 is sometimes employed by Dorsey instead of the acute accent, and in almost all cases it is over an oral particle and indicates a falling tone. In the Biloxi-English section it has been impossible to reduce all forms under stems which are constant and always consistent, and in some cases it has been found necessary to enter words or portions of words as principal headings, though they are evidently compounds. The classification must be understood as representing an analysis carried a considerable distance toward completion but not actually completed. The final analysis can take place only when all of the Siouan dialects have been recorded, analyzed, and mutually com- pared, a work still far in the future. Where stems have several different classes of derivatives an attempt has been made to separate these by dashes, but, as in the analysis, consistency throughout has not been possible. Figures refer to the number of the myth and the line in the text. Biloxi words in parentheses without an English translation or explanation are inflections of the verb or noun next preceding, and are given in the following order: Second person singular, first person singular, third person plural, second person plural, first person plural. Dorsey has inverted the usual English order for the reason that in most Siouan dialects the form for the third person singular is identical with the stem and therefore makes a better starting point than the first person. An English explanation in quotation marks. is to be understood as a literal translation of the preceding Indian word, and where two or more forms of the same Indian word are given in suc- cession, some accompanied and some unaccompanied by figures, the figures are to be understood as applying only to the form immediately preceding. The material on Ofo was collected af the writer in November and December, 1908, from the last survivor of that tribe. In general the phonetics appear to be like those in Biloxi, but it has been impossible to make the same fine discriminations. On the other hand, the fol- lowing additional signs are used: ¢é like o in stop; @ like ai in hair; ’ denotes a pause. Probably the consonants followed by h, which is here very distinct, correspond to the aspirated consonants of other Siouan dialects. JoHN R. SwANTON. HISTORICAL SKETCHES OF THE BILOXI AND OFO By Joun R. Swanton THE BILOXI The name of this tribe, as first suggested by Mr. Mooney, is evi- dently a corruption of that by which they call themselves, ‘‘ Ta’néks a” ya,” or ‘* Ta’néks a"ya’di,” and Dorsey states that this ‘‘agrees with the laws of Siouan consonant changes (¢ to p; and » tod and J),”¢ though its present form is due rather to a metamorphosis undergone in being taken over into the Mobilian trade language. This is indi- cated perhaps by Iberville in speaking of ‘‘the Annocchy, whom the Bayogoula called ‘Bilocchy.’”® The ¢ was probably pronounced very lightly. Regarding the signification of Ta’néks aya Dorsey says, ‘‘Tanéks is apparently related to ¢dnz, ‘to be in advance of another,’ and fa"nzkz, ‘first.’ The second word, a”ya'di, means ‘peo- ple.’ The whole name, therefore, may be translated, First People. This reminds us of the name by which the Winnebago Indians call themselves, ‘ Hotcafigara,’ First Speech, in which tcafiga is a variant of a word signifying ‘first.’” ¢ The size of this tribe and the place occupied by it in the history of the Gulf region were very insignificant, yet from many points of view its career verges on the romantic. There is no mention of Biloxi or Annocchy in any of the De Soto narratives, and indeed the region where they were found in later days was some distance from the route which De Soto followed. On the other hand, the first Indians met by Iberville in 1699, when he came to establish a permanent Loui- siana settlement, were members of this tribe,? and thus it came about that the only known relatives of our familiar Dakota, Crows, and Osage on the entire Gulf coast gave their name to the first capitals of Louisiana, old and new Biloxi. The Biloxi village was not, however, on Biloxi bay, as has been erroneously stated, but on Pascagoula river several miles to the eastward in the neighborhood of two other tribes called Pascagoula and Moctobi. The first visit to this tribe was made by Bienville in June, 1699, after Iberville’s return to Europe. Sau- volle observes that the three tribes above mentioned lived together on a Proceedings of the American Association for the Advancement of Science, XXX, 268, 1893. bMargry, Découvertes, Iv, 172. It is significant that Iberville, who met Biloxi Indians before encountering any others, is the only one who gives the form Annocchy. In addition to the page above cited, this form occurs on pages 154, 155, 157, and 163 of the same volume. In English it would be Anokshy. ¢ Proceedings of the American Association for the Advancement of Science, XXX, 267-268, 1893. The inter- pretation of Hotcafigara, however, is probably erroneous. dMargry, Cp. cit., Iv, 152-154, 3) 6 BUREAU OF AMERICAN ETHNOLOGY [puLL. 47 Pascagoula river, 16 leagues from the sea, in a village consisting of fewer than 20cabins.* La Harpe reduces the distance to 8 leagues, and places the number of their warriors at 130,° but it appears from Iber- ville’s journal, written during his own visit, April, 1700, that Sau- volle’s account is the more reliable. During the latter expedition Iberville found the ruins of the former Biloxi village 63 leagues from the mouth of the river, and says of it: This village is abandoned, the nation having been destroyed two years ago by sickness. Two leagues below this village one begins to find many deserted spots quite near each other on both banks of the river. The savages report that this nation was formerly quite numerous. It did not appear to me that there had been in this village more than from thirty to forty cabins, built long, and the roofs, as we make ours, covered with the bark of trees. They were all of one story of about eight feet in height, made of mud. Only three remain; the others are burned. The vil- lage was surrounded by palings eight feet in height, of about eighteen inches in diameter. There still remain three square watch-towers (guérites) measuring ten feet on each face; they are raised to a height of eight feet on posts; the sides made of mud mixed with grass, of a thickness of eight inches, well covered. There were many loopholes through which to shoot their arrows. It appeared to me that there had been a watch-tower at each angle, and one midway of the curtains (au milieu des courtines) ; it was sufficiently strong to defend them against enemies that have only arrows.¢ Eleven and a half leagues beyond, i. e., 18 leagues from the mouth of the river, he came to the Pascagoula village where the Biloxi and Moctobi may then have been settled, as stated by Sauvolle and La Harpe, though Iberville does not mention them. He agrees with Sauvolle, however, when he says that there were only about twenty families in that place. Tberville’s failure to mention the Biloxi and Moctobi, added to the fact that both Biloxi and Pascagoula kept their autonomy for more than a hundred years after this time in the face of adverse circum- stances, leads to a suspicion that the Biloxi were then living some- where else. In 1702-3, according to Pénicaut, St. Denis, then in command of the first French fort on the Mississippi, induced the Biloxi to abandon their former home and settle on a small bayou back of the present New Orleans called in Choctaw Choupicacha, or Soup- nacha.? Pénicaut is apt to be very much mixed in his chronology, but otherwise his statements are generally reliable, and in this particular he is indirectly confirmed by La Harpe, who says that 15 Biloxi warriors accompanied St. Denis in his expedition against the Chitimacha, March, 1707.¢ In 1708 Pénicaut notes the Biloxi still in their new position,/ but in 1722 we are informed that they settled on Pearl river on the a French, Hist. Coll. of La., p- 227, 1851. >’La Harpe, Jour. Hist. de l’Etablissement des Frangais 4 la Louisiane, 1831, p. 16. cMargry, op. cit., Iv, 425-426. ‘a d Ibid., v, 442. eLa Harpe, Jour. Hist., p. 102, 1831. J Margry, op. cit., V, 476. DORSEY—SWANTON ] THE BILOXI AND OFO LANGUAGES a site formerly occupied by the Acolapissa Indians. Whether they had been on the southern shore of Lake Pontchartrain up to this time can not be determined. It is probable that between 1722 and 1730 they drifted back toward Pascagoula river, for Dumont, whose infor- mation applies to the latter date, speaks of them as if they were then near neighbors of the Pascagoula tribe. The method employed by these two peoples in disposing of the bodies of their chiefs is thus described by him:¢ The Paskagoulas and the Billoxis never inter their chief when he is dead, but they have his body dried in the fire and smoke so that they make of it a veritable skeleton. After having reduced it to this condition they carry it to the temple (for they have one as well as the Natchez) and put it in the place occupied by its prede- cessor, which they take from the place which it occupied to place it with the bodies of their other chiefs in the interior of the temple, where they are all ranged in succes- sion on their feet like statues. With regard to the one last dead, it is exposed at the entrance of the temple on a kind of altar or table made of canes and covered with a very fine mat worked very neatly in red and yellow squares (quarreaux) with the skin of these same canes. The body of the chief is exposed in the middle of this table upright on its feet, supported behind by a long pole painted red, the end of which passes above his head and to which he is fastened at the middle of the body by acreeper. In one hand he holds a war club or a little ax, in the other a pipe, and above his head is fastened, at the end of the pole which supports him, the most famous of all the calumets which have been presented to him during his life. It may be added that this table is scarcely elevated from the earth half a foot, but it is at least six feet wide and ten long. It is to this table that they come every day to serve food to the dead chief, plac- ing before him dishes of hominy, parched or smoke-dried grain, etc. It is there also that at the beginning of all the harvests his subjects offer him the first of all the fruits which they can gather. All of this kind that is presented to him remains on this table, and as the door of the temple is always open, as there is no one appointed to watch it, as consequently whoever wants to enters, and as besides it is a full quar- ter of a league distant from the village, it happens that there are commonly stran- gers—hunters or savages—who profit by these dishes and these fruits, or that they are consumed by animals. But that is all the same to these savages, and the less remains of it when they return next day the more they rejoice, saying that their chief has eaten well, and that in consequence he is satisfied with them, although he has abandoned them. In order to open their eyes to the extravagance of this prac- tice it is useless to show them what they can not fail to see themselves, that it is not the dead man who eats it. They reply that if it is not he it is at least he who offers to whomsoever he pleases what has been placed on the table, that after all that was the practice of their father, of their mother, of their relations, that they do not have more wisdom than they had, and that they do not know any better way than to fol- low their example. It is also before this table that during some months the widow of the chief, his children, his nearest relations, come from time to time to pay him a visit and to make him a speech as if he were in a condition to hear. Some ask him why he has allowed himself to die before them. Others tell him that if he is dead it is not their fault, that he has killed himself by such a debauchery or by such a strain. Finally if there had been some fault in his government they take that time to reproach him with it. However, they always end their speech by telling him not to be angry with them, to eat well, and that they will always take good care of him. a Mémoires Historiques sur la Louisiane, I, pp. 240-243. 8 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 The Biloxi appear to have had an unusual facility for escaping obser- vation, for, although they must have been a fair-sized tribe in his day, Du Pratz omits them entirely from his systematic review of Louisiana tribes. The only mention he makes of them is incidentally in connec- tion with the post of Biloxi, when he remarks that there ‘‘ was for- merly a little nation of this name.”* From this time on, the tribe appears to have lived near the Pascagoula and on good terms with the French at Mobile. Their history isa blank, however, until the end of French dominion and the beginning of English government in 1763. This change was not at all to the liking of most of the Mobile tribes, and the following year a number of them obtained permission to settle across the Mississippi in Spanish territory. The Biloxi probably went in this migration, but the first we hear of them is in 1784, when Hutchins states that they were west of the Mississippi near the mouth of Red River.? Their settlement, however, can hardly have remained long in the low country close to the Red River mouth, so that Sibley is probably not far from the truth in saying that they first settled ‘‘at Avoyall.”° According to another authority there were two Biloxi vil- lages in the present parish of Avoyelles, one just back of Marksville and the other at the mouth of Avoyelles bayou. The former was prob- ably the more important, and is said to have been on a half-section of landadjoining thatowned bythe Tunica. It was granted by the Spanish Government to an Indian whose name is always given as Bosra, and the title was afterward confirmed by the United States.¢ Soon afterward, however, the Indians either sold or abandoned this land and moved higher up Red River to Bayou Rapides, and thence to the mouth of the Rigolet de Bon Dieu.¢ In 1794-1796 they moved once more and established themselves on the south side of Bayou Beeuf below a band of Choctaw who had come to Louisiana at about the same period. Two years later the Pascagoula followed and settled between the Biloxi and Choctaw.’ Early in the nineteenth century the Biloxi and Pascagoula sold their lands to Messrs. Miller and Fulton, the sale being confirmed by the United States Government May 5, 1805,9 but a part of the Biloxi continued to live in the immediate neighborhood, where they gradually died out or became merged with the Choctaw and other Indian tribes. A still larger part, if we may trust the figures given by Morse, migrated to Texas, and in 1817 were on what is now called Biloxi bayou, Angelina county.” The ultimate fate of a Du Pratz, Histoire de la Louisiane, I, p. 42. b** About 10 miles above the Tonicas village, on the same side of the river, is a village of Pascagoula Indians of 20 warriors; and a little lower down, on the opposite side, there is a village of Biloxi Indians containing 30 warriors.—Hutchins, Hist. Narr. La., p. 45. ¢ Ann. of Cong., Ninth Congress, 2d sess., p. 1085. d Amer. State Papers, Pub. Lands, 01, p. 248. e Sibley in Ann. of Ninth Cong., 2d sess., p. 1085. f Amer, State Papers, Pub. Lands, I, pp. 792-796. 9 Ibid., p. 791. h Morse, Report on Indian Affairs, 1822, p. 373, DORSBY-SWANTON] THE BILOXI AND OFO LANGUAGES 9 these is uncertain, though the writer when in Texas in 1908 met two Indians near Hortense, Polk county, whose father was a Biloxi. Dorsey was informed that at the close of the Civil War a party of one or two hundred Pascagoula Indians and mixed-blood Biloxi removed from central Louisiana into Texas, ‘‘to a place which my informant called ‘Com’-mish-y.’”* Dorsey conjectures that Com’-mish-y is Com- merce, Hunt county, Texas, but, as Mooney states, it is evidently Kiamichi or Kiamishi river in the Choctaw nation, Oklahoma.’ No doubt there was some truth in this statement, but the number must have been exaggerated very greatly, since Morse in 1817 makes only 100 Biloxi and Pascagoula together on lower Red river.“ In 1829 Biloxi, Pascagoula, and Caddo are said to have been living near each other on Red river near the eastern border of Texas.4 These may have belonged to the Angelina County band already referred to, but it is still more likely that they were connected with the 60 Pascagoula given by Morse as living 320 leagues above the mouth of Red river.¢ In Bulletin 43 of the Bureau of American Ethnology the writer has given the following estimate of Biloxi population at various periods: 420 in 1698, 175 in 1720, 105 in 1805, 65 in 1829, 6 to 8 in 1908. A Biloxi woman named Selarney Fixico is living with the Creeks in Oklahoma, and a few other Biloxi are said to be near Atoka and at.the mouth of the Kiamichi river, besides which there are a few in Rapides parish, Louisiana. The last chapter in the history of the Biloxi tribe was its rediscovery by Dr. A. S. Gatschet in the fall of 1886 and his somewhat startling determination of its Siouan relationship. Doctor Gatschet was at that time in Louisiana engaged in visiting the smaller tribes of that State and collecting linguistic data for the Bureau of American Eth- nology. After considerable search he located a small band of Biloxi on Indian creek, 5 or 6 miles west of Lecompte, Rapides parish, with the important result already mentioned. His conclusion was con- firmed by Mr. Dorsey, and between January 14 and February 21, 1892, Dorsey visited the tribe himself, reviewed and corrected all of _ the material that Doctor Gatschet had gathered, and added a great amount to it, besides recording several texts in the original. A large part of the year 1892-93 was spent by him in arranging and copying his material, and in pursuance of that work he again visited the Biloxi in February, 1893, when he added considerably to it. In the spring of 1893 he laid this investigation aside and never resumed it, but made the material he had collected the basis of his vice-presidential address before Section H of the American Association for the Advancement of Science at the Madison, Wisconsin, meeting, August, 1893. His a Proceedings of the American Association for the Advancement of Science, xxx, 268, 1893. 6 Siouan Tribes of the East, Bull. 22, B. A. E., p. 16. ¢ Morse, Report on Indian Affairs, 1822, p. 373. d Porter in Schoolcraft, Ind. Tribes, 111, p. 596. 10 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 death, which occurred February 4, 1895, was one of the severest blows that the study of American Indian languages has had to endure. _ All that is known about the ethnology of the Biloxi tribe, besides’ what is given in the preceding pages and what may be inferred from that of other tribes in the same general region, is contained in Mr. Dorsey’s vice-presidential address above referred to and in the texts which follow. The Siouan tribes most closely related to the Biloxi linguistically appear to have been the recently discovered Ofo of the lower Yazoo, the now extinct Tutelo of Virginia, and probably the other Siouan tribes of the East as well. Among the western Sioux they found their nearest relatives, curiously enough, among the northern repre- sentatives of the stock, the Dakota, Hidatsa, Mandan, Crows, and Winnebago. A closer study will probably establish their position in the group with much more exactness. THE OFO The Ofo tribe usually appears in history under the name Offagoula, or Ofogoula, which is evidently composed of their proper designation — and the Mobilian ending meaning ‘‘people.’”’ Du Pratz naturally but erroneously assumes that the first part is derived from Mobilian or Choctaw ofe, ‘‘dog.”” By the Tunica, and apparently by the Yazoo and Koroa as well, they were known as Ushpie ( Ucpi), and this word has been employed by some French travelers not thoroughly familiar with the Yazoo tribes as if it referred to an independent people. The first reference to the Ofo, so far as the writer is aware, is in Iberville’s journal of his first expedition to the mouth of the Mis- sissippi in 1699. He did not ascend the river as far as the Yazoo, it is true, but he was informed by a Taénsa Indian that upon it were ““seven villages, which are the Tonicas, Ouispe, Opocoulas, Taposa, Chaquesauma, Outapa, Thysia.”’* Here the two names of the Ofo are given as if there were two distinct tribes. Margery, the tran- scriber of this document, has evidently misread Opocoulas for Ofo- coulas. Pénicaut, in chronicling Le Sueur’s ascent of the Mississippi the year after, says: ‘‘ Ascending the river [Yazoo] four leagues one finds on the right the villages where six nations of savages live called the Yasoux, the Offogoulas, the Tonicas, the Coroas, the Ouitoupas, and the Oussipés.”’® The Jesuit ntissionary Gravier visited this river later in the same year in order to see Father Davion, who had estab- lished himself as missionary among the Tunica and was reported to be dangerously ill. He says: ‘‘There are three different languages in his mission, the Jakou [Yazoo] of 30 cabins, the Ounspik of 10 or 12 cabins, and the Toumika [Tunica], who are in seven hamlets, and a Margry, Découvertes, Iv, p. 180. 6 Ibid., v, p. 401. DORSEY—S WANTON ] THE BILOXI AND OFO LANGUAGES 1A) who comprise in all 50 or 60 small cabins.’’* In this narrative “‘Ounspik”’ is evidently a misreading or misprint of Ounspie, which is a variant of Ouispie. In the Tunica mission of Father Davion, Gravier did not learn the proper name of the tribe. In the journal of his descent of the Mississippi in 1721, Charlevoix mentions ‘‘a village of Yasous mixed with Curoas and Ofogoulas, which may have been at most two hundred men fit to beararms.’’® January 26, 1722, La Harpe entered the Yazoo, and describes the condition of the lower Yazoo tribes thus: ‘‘The river of the Yasons runs from its mouth north-northeast to Fort St. Peter, then north a quarter northwest half a league, and turning back by the north until it is east a quarter northeast another half league as far as the low stone bluffs on which are situated settlements of the Yasons, Courois, Offogoula, and Onspée nations; their cabins are dispersed by cantons, the greater part situated on artificial earthen mounds between the valleys, which leads one to suppose that anciently these nations were numerous. Now they are reduced to about two hundred and fifty persons.” ¢ Father Poisson, ascending to his mission among the Quapaw in 1727, speaks of ‘‘three villages [on the lower Yazoo] in which three different languages are spoken,’ ¢ but professes no further knowledge regarding them. In his general survey of Louisiana tribes, founded on infor- mation received between the years 1718 and 1734, Du Pratz assigns this tribe ‘‘ about 60 cabins”’ as against 100 for the Yazoo and 40 for the Koroa,é which would appear to be a very considerable overestimate. In 1729 the Yazoo and Koroa joined in the Natchez uprising, slew their missionary, and destroyed the French post that had been established among them. “The Offogoulas,”’ says Charlevoix, ‘“‘were then on a hunt; on their return they were strongly urged to enter the plot; but they steadily refused, and withdrew to the Tonicas, whom they knew to be of all the Indians the most inviolably attached to the French.’’/ The earlier association which we know to have subsisted between these two tribes may also be assigned as a probable cause of their association with them at that period. During the subsequent hostilities they continued firm friends and efficient allies of the French. In 1739 an officer under M. de Noailles, ascending the Mississippi to take part in Bienville’s projected attack on the Chicka- saw, says: ‘‘This last [the Natchez tribe] is the cause of our war against the latter [the Chickasaw], and induces them to extend their expeditions to this very fort [Fort Rosalie] against the Ossogoulas, a small tribe of fourteen or fifteen warriors who have settled here aShea, Early Voyages on the Mississippi, p. 133, 1861. 6 French, Historical Collections of Louisiana, pt. 3, pp. 138-139, 1851. ¢ La Harpe, Jour. Hist. de l’Etablissement des Frangais a Ja Louisiane, pp. 310-311, 1831. dJesuit Relations, Thwaites ed., LXvu, p. 317, 1900. eDu Pratz, Histoire de la Louisiane, u, pp. 225-226, 1758. 7 Shea’s Charlevoix’s History of New France, v1, p. 86, 1872. 83515°—Bull. 47—12 2 12 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 within a short time.’”’* In 1758 governor De Kerlérec reports that “‘for some years some Indian families of the offogoula nation, the remains of a fairly numerous nation which the Chikachas have not ceased to persecute, have established themselves [at Natchez]; they are housed under the cannon of the fort, and in war expeditions they join our troops in order to pursue our enemies.’’® He gives the number of their warriors as fifteen. In 1784 Hutchins states that they had a small village of about a dozen warriors on the western bank of the Mississippi, eight miles above Point Coupée,° and it is evident that Baudry de Loziéres is only recalling earlier conditions when at about the same period he puts them back in their old situa- tion along with the Koroa and Yazoo.4 On March 22, 1764, it is recorded that ‘‘The Ossogoulas, Chaktas, Avoyelles, and Tonicas,” to the number of thirty men, attacked an English convoy of pirogues, and in two somewhat in advance of the rest killed six men and wounded seven, thereby causing the expedition to be abandoned.¢ The reason assigned for this attack was their refusal to give up a slave who had fled to them. After 1784 no mention of this tribe appears in histories or books of travel, and it was naturally supposed that it had long been extinct, when in November, 1908, the writer had the good fortune to find an Indian woman belonging to this tribe, of which she is the last representative, who remembered a surprising number of words of her language, when it is considered that the rest of her people had died when she was a girl. She appears to have learned most of these from her old grandmother, who was also responsible for the positive statement that the name of their tribe was Ofo. This woman, Rosa Pierrette, is living with the Tunica remnant near Marksvilie, La., and her husband belongs to the Tunica tribe. Already in May, 1907, the writer had heard from the Tunica chief of the comparatively late existence of representatives of the Ofo, but from the fact that the one word this man could remember contained an initial f, it was assumed that it belonged to the Muskhogean linguistic family. It was therefore a surprising and most interesting discovery that the Ofogoula of French writers must be added to the Biloxi as a second representative of the Siouan family in the region of the lower Mis- sissippi. In the use of an f it is peculiar, but its affinities appear to be first with the Biloxi and the eastern Siouan tribes rather than with the nearer Quapaw and the other Siouan dialects of the West. aClaiborne, History of Mississippi, I, p. 68. + Report of the 15th Session of the International Congress of Americanists, I, p. 74. ¢ Hutchins, Historical Narrative of Louisiana, p. 45, 1784. d Baudry de Loziéres, Voyage a la Louisiane, p. 251, 1802. e Villiers du Terrage, Les Derniéres Années de la Louisiane Frangaise, pp. 182-183. TEXTS IN THE TANEKS ADE, OR BILOXI, LANGUAGE 1. TotrKana’ yEtcp!’, ok THE RaBBIT AND THE FRENCHMAN Tcétkana’ Towedi’ ténaxi’ ata’mini akitsi’ ato’ utcutu’. Tcétkana’ Rabbit Frenchman hisfriend towork he helped potato they Rabbit (person) him planted. a/to pa™hi2 du’ti oxpa’. Eka™ha” kiya’ ye’ki kiteutu’. ‘* Tudiya™ potato vine ate devoured. Andthen again corn they planted Root again. ka’ ndu’ti xya’,” hé’di Tcé’tkanadi’. Aye’kiya™ tudiya™ ké dutitew’ (ob. I eat it,” said Rabbit the (sub.). Corn root dug pulled up sign) tea'yé. Ka'wak ka’né-ni’ étuxa’. ‘‘Ani’-kyd-o"ni[-k’|nkakétu’,” @’di entirely. What(ob.) hedidnot they say. “Water dig make ob. let us dig,” said find it (i. e., a well) sign 5 Towe’ yandi. Tcétkana’ ka’ha™ni. Ani’-kya’-o"ni kédi’ xyo. French- the (sub.). Rabbit did not Well he dig must man desire it. it alone (2) ‘“Ani’ kiya’ ayitni’ dande’,” [hé’di Towedi']. ‘*Kako™”hiwo! ‘Water again you drink shall,’’ [said Frenchman (sub. )]. “Tt makes no not difference! Ayu'ya" nka’ka"tcki’ ké nka’nde xa na’,” hé’di Tcé’tkanadi’. Dew I lick off I om yeed Bile said Rabbit (sub.). oi Sa2nito"ni’- ko"ha’- a"ya’-o"ni usta’x kane’di, a’ni-kya/ho" ye’hika™. Tar person made _ he stood it up there, well close to. [=A tar baby] Teétkana’a xok-ya®™ yéskasa™ dusi’ uxne’di. Kyat’ hi ha’ kiki™no’. Rabbit cane tin bucket took was There he then hespoke to coming. arrived him. 10 Kawake’ni. ‘‘Téna/xé, kode’hi? Yakxi’di?” hé’di Tcétkana’ Tca’kik He said ‘“‘Ofriend, whatisthe Are you said Rabbit. Hand nothing. matter? angry?”’ (ob.) o”-ha kte’di. Atspa™hi kte’ ka®. ‘‘Sa*hi”” kiya’ nko" ifkte’ xo. pe then he hit He stuck he hit when. ‘“‘Onthe other againI doit Ihit you will use ib, to it it side if Ya/fiki"xnda’!” heotde’. ‘‘I"’naxta’ xo,” hé’di. Naxté’ ka® atspa™hi. Let me go!”’ he was “Tkick you will, hesaid. Hekicked when hestuck toit. saying that. ht? it *¢Sathitya” kiya’ nko" i”naxta’ xo,” hé’di [Tcé’tkanadi’]. Naxté’ ‘On the other again Idoit Ikickyou will, said he Rabbit. He side in 77 kicked it ka® atspa”hi. Ekatha™ ko po’tcka na/fiki. Eka" Towe-ya™ eya” when hestuck toit. And then wo in eronad he sat. Then Frenchman there ? a thi. -Hya” “hi ha” di’kttcké’. Di’kitcké ha”, ipi ha”, arrived. There arrived when he tied him. He tied him when laid him when (or, and) (=and) down (and) kya™hi-xne’di. Eka” aso” poska’ i®sihi‘xti ma’fiki @’di. Eka” he was scolding him. Then brier patch he was much afraid of he Then as he lay said. Aso” ayi’sihi’xti ko’, aso” ino da’hi na,” [é’di Towedi’]. ‘Brier you fear greatly as, brier I throw you 7? [said Frenchman(sub.)]. Tcétkanadi’, ‘‘ Atci’!” é’di. ‘‘ Aso” kde’hi*ya na’,” 6é/di [Towedi’]. Rabbit, (sub.) “Oh no!” said. ‘* Brier Isend you of said [Frenchman again (?) into (sub.)]. ** Aso” nki®sihi’xti,” 6’di Teé’tkanadi’. ‘‘Ayi”sihi’xti ko’, aso” “ Brier I fear greatly,” said Rabbit (sub.). ‘You fear it as, brier greatly 20 kdehi"ya’ xo’,” e’-ha", Tcétkana’ du’si. ‘‘Aso"wa ifikanatcé’,” T send you (contin- said and, Rabbit he took. ‘‘ Into the brier I throw you,”’ into gent sign),”’ [é’di Towedi’]. Dé’ taho’. Ha’xahé dé’di Tcétkanadi’. Ehé’da®. {said Frenchman (sub.)]. Went fell. Laughing went an So far. sub.). 13 14 BUREAU OF AMERICAN ETHNOLOGY _ [punn. 47 NOTES This myth, which is evidently of modern origin, was dictated by Betsy Joe, the only full-blood Biloxi residing in Rapides parish, Louisiana, to her daughter, Maria Johnson, 2nd Bankston Johnson, the husband of Maria. The man and his wife dictated it to J. Owen Dorsey, in the presence of Betsy Joe, so that the old woman might supply any omissions. 1. Utcutu (from teu); akitsi, woman’s word (used by Betsy Joe), but if Bankston had been speaking in his own name he would have used akidisz. 2. Duti orpa, ‘*he ate, he devoured,” i. e., he ate the potato vines till he had devoured all—one of the many examples of the function performed in the Biloxi language by mere juxtaposition. See 9 (axok-ya" yéskasa® dust uxnedi), 21 (dé taho). 5. Ant kya o nt kédi wyo. The use of ayo here is peculiar, but the author suggests ‘‘must” as its equivalent. A future idea seems to be expressed. 7. nkakatchi ké. If ké be part of the word, it is from aka"tckiké, in which event, aka"tckiké=aka"tci; but if it bea distinct word the meaning is a mystery. 9. Uxnedi given; but it may have been intended for w hinedi. Ha, meaning not gained, perhaps ‘‘ when.” 11. o”-ha. Ha here may not be a distinct word, in which case it may form a word with the preceding syllable. 12. Yarki"enda, see v7iki. 16. Aso” poska isthixti manki édi refers to what the Rabbit said, but is merely a report of it, not the exact remark. As the myth was told among the Biloxi, this sentence was probably expressed thus: Eka" Aso” poska nkisihiati, édi Teétkanadi, ‘‘Then the Rabbit said, ‘I am in great fear of the brier patch.’” TRANSLATION ® The Rabbit aided his friend the Frenchman with his work. They planted (Irish) potatoes. The Rabbit took the potato vines as his share of the crop and devoured them all. The next time that they farmed they planted corn, and this time the Rabbit said, ‘‘I will eat the roots.” So he pulled up all the corn by the roots, but he found nothing to sat- isfy his hunger. Then the Frenchman said, ‘‘ Let us dig a well.” But the Rabbit did not desire it. He told the Frenchman that he must dig it alone. To this the Frenchman replied, ‘‘ You shall not drink the water from the well.” ‘‘That does not matter. Iam used to licking off the dew from the ground,” answered the Rabbit. The Frenchman a Published also in Journal of American Folk-lore, v1, 48-49, 1898. DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 15 made a tar-baby and stood it up close to the well. The Rabbit ap- proached the well, carrying a long piece of cane and a tin bucket. On reaching the well he spoke to the tar-baby, but the latter said nothing. ‘‘Friend, what is the matter; are you angry?” said the Rabbit. Still the tar-baby said nothing. So the Rabbit hit him with one fore- paw, which stuck there. ‘‘ Let me go, or I will hit you on the other side,” said the Rabbit. And when he found that the tar-baby paid no attention to him, he hit him with his other forepaw, which stuck to the tar-baby. ‘‘I will kick you,” said the Rabbit. But when he kicked him, the hind foot stuck. ‘‘ I will kick you with the other foot,” said the Rabbit. And when he did so, that foot stuck to the tar-baby. Then the Rabbit resembled a ball, because his feet were sticking to the tar-baby and he could neither cad nor recline. Just about this time the Frenchman drew near. He tied the legs of the Rabbit, laid him down, and scolded him. Then the Rabbit pre- tended to be in great fear of a brier patch. ‘‘As you are in such fear of a brier patch I will throw you into one,” said the Frenchman. **Oh, no,” replied the Rabbit. ‘‘I will throw you into the brier patch,” repeated the Frenchman. ‘‘ Iam much afraid of it,” answered the Rabbit. ‘‘As you are in such dread of it, I will throw you into it,” replied the Frenchman. So he seized the Rabbit and threw him into the brier patch. The Rabbit fell into it at some distance from the Frenchman. But instead of being injured, he sprang up and ran off laughing at the trick he had played on the Frenchman. 2. THe RaBBIT AND THE BEAR Teétkana’ O"ti’ ki’téna’xtu xa’. Teétkana’ O"ti-k’, ‘ Heya”. hin-ta’,” Rabbit Bear they had been Rabbit Bear “There reach thou” friends to each other. (ob. case) (m, to m.) ki/ye-ha” kide’di. ‘‘Aso” ta®’xti nkati’ na’ é-ha” kide’di. E’ya™ said when went home. “ Brier very Idwellin .’ Said when wenthome. There - to (and) patch large (and) him ki/di-ha” kiduni’ da tcaktca’ke ha’maki. O*ti ya" e’ya™ chi’ aso” got when young gath- he hung up a lot. Bear the there arrived brier home (and) canes ered moving patch one(?) ta” itda’hi hande’-t xya™. Aso” poski’fiki xé na/fiki Tcé’tkanadi’. large was seeking it (an archaic Brier roundand he wassitting Rabbit the (sub.) ending). patch little (See Note.) > K’kiha” taptowe’di Tcé’tkanadi’. Ekika” O”ti yandi’ itské’-ha™ Andthen madea popping Rabbit the (sub.) And then Bear the(sub.) was when or pattering noise (=where- scared (and) with his feet upon) (See Note.) yahe’ya" dé = si™hi®x-ka" Tcétkanadi’, ‘‘Hi+ha’, ténaxi’, aya’nde toa ate went stopped when Rabbit the (sub.) ‘‘Oh! or Halloo! O friend, that was and stood you ka” é’tikityo"’ni wo‘? Ndoku‘ xaha-ta’,” hé’di Tcé’tkanadi’. when didIdo that way ? Come from sitdown” (m. saidthat Rabbit the (sub.) to you that place to me to m.) Kiduni’-ya® ku - ka” duti’ es Tcétkana’ ko’ so*’sa dati’: Tcétkana’ Young canes wee when heate sae “are Rabbit one (only) ate: Rabbit oO him (See Note.) 10 15 20 25 16 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 me Asuty coats ° 2 . 2b so”’sa akfi’skisi’fiki na’x-ka", O”’ti ya’ndi o’xpa. ‘‘ Nka’kiyasi one _ biting off little pieces, stood when Bear the (sub.) swallowed “T liked it only) one ata time (or minc- all. (See Note.) ing) (See Note.) xana’ yahe’ ko,” O”ti-yandi’ he’di. He-ha™tc kide’di. ‘* Kya” always, this (See Note.),” Bear the said that. Said when went home. “There (sub. ) that (See Note.) usually hi®-ta’,” Tcétkana’ ki'ye-ha® kide’di. ‘‘Ha’me ta” o”ni nkati na’,” reach thou,’? Rabbit said to when wenthome. ‘Benttree large made Idwell .” (m. to m.) him (and) in (See Note.) é-ha® kidé’-ka" Tcé’tkanadi’ ti’-wo de’di. Ha’me ta” oF Said when went when Rabbit the (sub.) another departed. Bent tree large made (and) home house (=abroad) i®da’hi ande’-txye. Aya™ xotka’ uxé’ na/fiki, xyihé’ na/fiki was hunting itin the (archaic Tree hollow was sitting in, was growling past ending). ’ [O"'ti ya’ndi]. Tcé’tkanadi’ koxta’, yahe’ya® kide’ xe’hé. O”'ti ya, Bear the (sub.). Rabbit the (sub.) ranfrom toadistance went sat down. Bear, danger, ag war “He’+ha<, téna’xé-di’, aya’nde ka” é’tiki®’yo"ni wo‘? Ndoku‘ xaha-ta‘,” ‘Halloo, O friend, that was when did I do that ? Come from sit down,”’ you to you that place (m.tom.), tome hé’di O*'ti-ya’ndi. Ka/wa ni’+ki na’x ka® 6’tiké ya’nde na’. Axo’g said Bear the (sub.). What nothaving stood when hewas still(or . Young that i there now) (See Note.) duni’ da de’di O"’ti ya’ndi. Ekatha” akidi’ si’psiwe’di duti’ ha’/nde. canes to went Bear the (sub.). And then = small black bugs that he went eating. gather stay in decayed logs, (See Note.) ‘* Bessie bugs”’ v ¥ - v Sf~ =! 7 v ® A’nde a/o® dé’ ha® axo’g kiduni’ tci/na yiiki da. EK’ya"™ kidi’. A long went when young canes a few small gathered. There returned time (and) (ones) home. [When he had been gone a long (See Note) time] (See Note) Teétkana’ kiteu’di, mi’xyi de’di (O”ti ya’ndi). “0,” kiyé’ ha™ Rabbit put them down togo went Bear the (sub.) “Oh!” said when for him around in that (and) a circle. kiya’ kipana’hi dé’ ha® ifikné’ [O™ti ya’ndi]. ‘‘Inaye’ya™,” he’ka™ again turned back went when yomited Bear the (sub.). “This what youeat said when (and) with (?)” Tcé’tkana’di, ‘‘Aduti’ étike’ ko ndu’xni xa’ na,” &’di Tcé’tkana’di. Rabbit the (sub.), “Food that sort Ihave noteaten .” said Rabbit the (sub.). ; (?) in the past, E’ ka", ‘‘Ayi’ndi ko’ iya’fikaku’ya® ifkiya’nitepi’ yahetu’ ko’hé Said when “You you fed me I like it so well (sic) like this (sic) sure it enough nani, nika™” éti/kiyafiko’ni xyexyo’,” Oti ya’ndi he’di-ha*tca’ it has been when you treat me that way why?” Bear the (sub.) said that when 80 (sic) (=as) te’yé té Tcé/tkana’-ka". ‘‘Ina-ya" kok xahe’ni-k te’iyé ki ima’fiki to kill wish- Rabbit the (ob.). “Sun moves not when IT kill (and) lay you him ed. you down (sic) xyo’,” 6/di O™ti ya’ndi. He ka™ ya’ndi-ya" tixtixyé’ na’iki 1? said Bear the (sub.). Said when heart was beating as he sat a Tcé’'tkana’di. Aya™ xotka’ aki’pipsiiki’. Ekiha™ te’yé té Tcé’tkana’- Rabbit the (sub.). Tree hollow he headed off Rab- Then to kill wish- Rabbit bit (in it). him ed ka", unatci’ktci-di haki’ nttki, xotkaya™” hakt’/ntki. Hakii’ntiki ha"tca’ . >| a evi the (ob.) then dodged about got out of hollow tree got out of. Get out of when aso” poska’ dé xé’hé-ha"tca’ hakxi’di [Tcé’tkanadi’]. Tcé’tkana’ brier patch (cy.) went satdown when got angry Rabbit the (sub.). Rabbit DORSUY-SWANTON] THE BILOXI AND OFO LANGUAGES Li hakxi’di hattea’, ‘‘I’yitda’hi yuké’di ko’ ayande’-yuwa’ya™ nda’-hi got angry when “They are hunting you when _ toward the place where (See you are 30 hani’,” [hé’di Tcé’tkanadi’]. Eoni-di’ tcu’iki tcétka-k’ no’xé Note),”’ said that Rabbit the (sub.). For that reason dog rabbit the (ob.) they yuké’di-xya” oti-k’ ha’ne o-tu’xa. Eka” Tcétkana’ de’ o’xa. are chasing when Bear the find they shot him Then Rabbit had gone. (Ob.) (customary act). Ehe’da®. So far. NOTES 1. kiténaxtu (ténaxi). 3. tcaktcake (teak). In ‘* Onte ya",” etc., ya" may be the nominative sign, instead of that of motion. 4. poskinikt, pronounced poski"-+-ki (poska-+ yinik?). 5. @ské-ha", pronounced 2ské) . you are(=recline?) I hear wish. You have forgotten us but we inktca/tuni’. Yi’ndo"ha kikna’ni snisni‘hi. Ta’ ahi’ ayatsi’-ya™ we have not for- We see you perhaps cold time. Deer skin you buy the gotten you. Tre- mote (?) u'na/xé = na/fifkihi’. Ni’stiti tko’hé ya’fikukdtiki’ na’dfkihi’. I hear it I hope (or wish). Correct very,altogether youtellittome Ihope(or, wish). 5 Akitxyi’ uksa’ni hu’yaxkiyé’ ma’ifkihi’. Nya’yi" naxé’ nafifkihi. Letter very soon you pend it hither Ihope (or, wish). I ask you a question I wish. ome No’we na™ni hi®ya’ndihi” dande’. Day throughout I think of you 1. (or, each) Or 10 5 A BUREAU OF AMERICAN ETHNOLOGY [pun 47 NOTES Owing to the difficulty of obtaining a Biloxi text it occurred to the author that he might read an Omaha letter, sentence by sentence, to the Biloxi and obtain the corresponding sentences in their language. As his informants could not give the Biloxi equivalents for about half of the sentences in the Omaha letters the author was obliged to vary the phraseology now and then. In this manner he obtained two short texts, the one just given and the following one.¢ 1. dehitikiyé (de). 2. Yaxkitcadaha (kitca),; triktcatuni (kitea); yindo"ha may be from dohi, 3. -ya" may refer to objects at a remote place. 4, yatikukitihi (kati); huyaxkiyé (hu); nyayi™ nazé (hayi”). 6. himyandihi® (ythi). TRANSLATION O friend, I write a short letter which I send you. O friend, I wish to hear how you are. You have forgotten us, but we have not for- gotten you. We may see you in the autumn. I hope to hear that you have bought deer skins. I hope that you will tell me just how things are. I hope that you will send me a letter very soon. I wish to ask you a question. I will think of you each day [until I receive your reply ?]. 5. A LEerrer Hifkso”’tkaka’, aktitxyi’ ayo” nod ndo*hi’. Kitsayatu’, O younger brother (m. sp.) letter youmadeit to-day I saw it. O ye Americans, nyi’do"-daha’ kikna’ni. Yata’mitu’ kikiné’pixti’ nkint-hé’ étafiko™. I see you (all) perhaps. You work for your- I like it (sic) I too I do so. selves So"pxo™ni ufkteu’ dé’di pixti/hifke’. Aye’ki tiiktcu’di; ato’ po’tcka Wheat I sowed it I did very well. Corn I planted; Irish potatoes fifkteu’di; fifiktci”’ sayi’ fifiktcu’di; awi’skatu’do"ni’ fiiktcu’di; I planted; onions I planted; turnips I planted; ta'tka yifka’ tfktcu’di; panaxti’ pixti’hiiké’. Nkti’ya" nko™ni peas small I planted; all I did very well. My house I made [= beans] pixti’ xye’ni, ya™xkiha’taxni’. Kci’xka ohi’ ifkta’, wa’k so™sa very good, but it was burned for me. Hog ten I have, cow one ifikta’, a’kiktiné’ topa’ inkta, ma’ so”sa ifkta’. Hifkso™’tkaka’, Ithave, geese four Ihave, turkey one I haye. O younger brother, naxa’xa nyu'kftiki. Ka’wa nkyé’ho"tuni’ naxo’ nka”yasa’xtu now Ihave told itto you. What we knew not heretofore we were Indians hi’. Tci’waxti’ ndo®xto™. Ku’timafikdé’ kihi’yeho*hi’yé étuké’ when Great trouble we have seen (in Being up above he taught you (sing.) because (2). the past). ka‘hena’n = iyého™ni. everything you (sing.) know. a The original of this (first) letter may be found in Omaha and Ponka Letters, pp. 15, 16, Bureau of American Ethnology, Washington, 1891. DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES 93 NOTES This text consists of the Biloxi equivalents of some sentences of an Omaha letter, found on pages 37-40 of Omaha and Ponka Letters, a bulletin of the Bureau of American Ethnology, Washington, 1891. The English equivalents of the sentences were given, one by one, to Betsy Joe and her daughter, Maria Johnson, who then gave the author the corresponding Biloxi words. 2. kikinépiatd, rather, zaikikinépiate, ‘‘I like it for you; I like what you do or have” (p72). 3. uikteudi (teu). 8. nyukitike (kuti). 8. nkyétho™tuni (yeho"),; nka™yasaxtu (sahz). 9. ndo™xt o”, in full ndo™xtu o” (do”). 10. hahenan tyého ni, in full, kahenant tyého ne. TRANSLATION O younger brother, to-day I have seen the letter which you wrote. O ye Americans, I may see you. I like your working for yourselves, so lam working, too. I sowed wheat, and did very well. I planted corn, Irish potatoes, onions, turnips, and peas. I succeeded very well with all. I made a very good house for myself, but it was burned. I have ten hogs, one cow, four geese, and one turkey. O younger brother, now I have told you. When we lived as Indians, we knew nothing, and we experienced great hardships. You [white people] know everything because God has taught you. 6. THE BRANT AND THE OTTER Piidédna’ Xyi/nixkana’ ki'téna’xe ha/nde oni. ‘* Wite’di ko Ancient of Ancient of Otters a friend, each to was, “To-morrow when Brants the other eya™hi"-ta’,” Padédna’ kiye'di. Xyi/nixkana’di e’ ka® de’di. reach there”’ (male Ancient of said to him. Ancient of Ottersthe saidit when went. to male) Brants (sub.) Eya™hi® [ha"] Piadédna’, ‘‘He+ha<,” Xyini'xkana_ e’di. Reached there [when] Ancient of Brants ‘*Halloo!’’ Ancient of Otters said it. **Kani’ki na’x-ka"tca na’. Xé/xnafik-ta’,” 6 ha", o’kik de’di, “T have nothing at all as I sit. Be sitting ' oe to saidit when to fish went male), ma"tu’hu du’xtaxta’’na de’di. O’ atca’xti ki’di, o’ huwe’di. O’ leather vine jerking now and went. Fish many were he carried flsh hecooked. Fish then to straighten it killed on his : back (?) hiiwe’ de’-héd-ha®’, mi’stida’ yi’fiki tcu’di. Teu’ ha® kiistti’ki cooked that finished when dish small filled. Filled when setit down before him Pidée’dna ka". Duti’ Pidédna’, miisiida’ xa’pkaxti kdu’x-ni. ‘*Ta<,” Ancient of the Ate Ancient of dish very flat hecouldnot Noise made Brants (ob.). Brants eat. by hittin with his bill é’ ha®, natia”’tata’ ha’nde. Xe’naxkana’ pa o’xpa o’ hifiwe’. said when raising his head he was. Ancient of Otters himself swal- fish cooked. it often to swallow (only) lowed 10 15 20 24 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ‘*Tyi’xo" wo',” Ptidédna’ kiyé’ndi. ‘‘A™ha”, nki’yandi’ pl na.” “Have you 7 hs Ancient of Brants he said to. <“Yes; I am satisfie enoug ** Hi’yandi’pi _ hi’usa®,” ki ye ha®’ kiyo’wo utco’ o'ni kistt’ki “You ye satisfied how possible?” sai when more he took it up set it down (strong denial) him before him ha® i/ndi_ kiyo ‘xpa kide’di. Ptidé’d-na kide’ ha", ‘‘ Wite’di ko when he (Otter) wee be cape rapidly. Ancient of Brants Fe So when, “To-morrow when ome eya™ hi"-ta’,” ‘ki e’di Xyini/xkaka’ Padde’dnadi. Xyi'nixka’di reached there , said to him ieee of Otters(ob.) Ancient of Brants [Ancient of] Otters (male to male) (sub.) the (sub.) Pfiidédna’ tiya” hi’, ‘‘He+ha<, kani’ki na’x-ka"tca_ na’. Ancientof his|remote] reached “*Halloo! I have nothing at all as I sit. Brants house there Xé’/xnafik-ta’,” é& ha®, o’kik de’di, ma*tu’hu du’xtaxta"’na de’di. Be sitting” (male fo saidit when to fish went ‘‘leathervine” jerking now and went. male), then to straighten it O’ atca/xti ki’di, o’ huwe’di. O’ hiiwe’ de’-héd-ha” mistida’ yi’fiki Fish many were hecar- fish hecooked. Fish cooked that finished when dish small killed _riedon his back (?) teu’di. Tcu’ ha® Xyi'nixka’ka® kyu’stfiki. Ptco”-ya" kuwé’ni ka” he filled. Filled when Ancient of Otters he setit down Nose the could not get when (ob.) for him. in it kdu’x-ni. Pfdédna’ du’tcétce’hi aka™’tci Xyini’xkana’di. Tca’na he could not Ancient of heletitdrip often licked it Ancient of Otters the Again eat. Brants up (sub.) o’xpa Piidédna’di o’ hiwe’-ya®. ‘‘Iyi’xo" wo’,” kiye’di. ‘‘A*ha™, swa Ancient of fish cooked the. ‘“‘Have you enough (?)’”’ he said to “Yes, lowed Brantsthe (sub.) him, nki’yandi’ pin na’.” “*Ké! hi’yandi’pi hi’usa". E’tikiyafiko” xkudi’ Tam satisfie Nonsense! you are how possi- Youtreatedmeso Icame back satisfied ble? (strong hither denial) naxo’,” kiyé’ ha® téna’x ksa’, Etu’xa. in the past,’’ he anid when friend broken. They say it. to him NOTES Although obtained directly from the Biloxi, this will be recognized as an Indian version of A’sop’s fable of the Fox and the Crane. 1. Pidédna, ‘‘the Ancient of Brants,” as distinguished from pideda, ‘‘a brant of the present day.” So, Xyinixkana, ‘‘the Ancient of Otters,” as distinguished from wyinixka or xanaxka, ‘‘an otter of the present day,” 4, okuk dedi (o and kik). Duataxta’na (ata): see duwta” dedi. O atcaxti, ‘‘many fish were killed;” but [0] atcayé, ‘‘to kill all of another’s [fish].” 6. de-héd-ha", ‘‘in full,” de héda” ha”, ‘‘ that finished when,” i.e., ‘*when he finished that.” 8. natia"tata, to raise the head often in order to swallow something, as a duck, goose, or chicken does; but ata, to raise the head, as a person, dog, or horse does. 10. Miyandipi hiusa”; hiusa™ expresses the idea of a positive denial, the very opposite of a previous assertion. Compare the Cegiha aata" (followed by ta, tada”, or taba). DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES 95 8. &€ ha"; 10. kiye ha”; 11. hide ha". Ha” causes the omission of the ending -d2 in verbs that it follows, as in edz, kidedi, hizyedi, ete. 11. kiyoupa (oupa, see 8). 12. eya"hi"-ta. 1st masc. imperative addressed to a male (ec). See Aérnank-ta in line 4. 16. hyustiki=kistiki (6). Kuwéni, negative of wwe (see wahe, to go into). 17. kdus-ni, negative of duti (7).. Dutcétcehi, pronounced dutcétce +h. 20. ksd, archaic for the modern word, oye (see xo). TRANSLATION Once upon a time the Ancient of Brants and the Ancient of Otters were living as friends. One day the Ancient of Otters said to the Ancient of Brants, ‘‘Come to see me to-morrow,” and departed. When the Ancient of Brants reached the abode of the Ancient of Otters, the latter being exclaimed, ‘‘ Halloo! I have nothing at all to give youtoeat! Sit down!” Then the Ancient of Otters went fishing, using a ‘‘leather vine,” which he jerked now and then in order to straighten it. Many fish were caught, and when he reached home he cooked them. When the fish were done, the Ancient of Otters put some into a very flat dish, from which the Ancient of Brants could not eat. So the Ancient of Brants hit his bill against the dish (‘‘7q@/”), and raised his head often as if swallowing something. But the Ancient of Otters was the only one that swallowed the cooked fish. Then said he to the Ancient of Brants, ‘‘Have you eaten enough?” ‘To which his guest replied, ‘‘ Yes, I am satisfied.” ‘‘No, you are not satisfied,” rejoined the Ancient of Otters, taking up more of the fish which he set down [in the flat dish] before his guest, and then he, the host, devoured it rapidly. When the Ancient of Brants was departing, he said to his host, **Come to see me to-morrow.” When the Ancient of Otters reached the abode of the Ancient of Brants, the latter being exclaimed, ‘*Halloo! I have nothing at all to give you to eat! Sit down!” Then the Ancient of Brants went fishing, using a ‘‘leather vine,” which he jerked now and then in order-to straighten it. Many fish were killed, and when he reached home with them he cooked them. When the fish were done the Ancient of Brants put some into a small round dish into which the Ancient of Otters could not get his mouth. So the Ancient of Otters had to satisfy his hunger with what dripped from the mouth of the Ancient of Brants. This the former licked up. Again did the Ancient of Brants swallow the cooked fish. Finally he said to his guest, ‘‘ Have you eaten enough?” To which the Ancient 26 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 of Otters replied, ‘‘ Yes, Iam satisfied.” ‘‘ Nonsense!” rejoined his host, ‘‘you are not satisfied. I have served you as you served me.” This event ended their friendship. 7. THe OpossuM AND THE RACCOON Ska’kana’di ewité’xti e’ya™hi’ yihi’ yo’hi ya"-ka” ka’wa kita’ni Ancient of Opos- very earlyin toreach hethought pond the (ob.) what he first sums the (sub.) the morning there e'yathi o” ayo’hiya™ a’du ha” ki’deo® kané eya™hi Ska’kana. gotthere long the pond went when had gone home reached Ancient of ago around it already there Opossums. Etike’ xo"'ni ekeka”k ki’tcko Skakana’di. Kfi’tcko ha’nde ha’né _ Hedidthatallthe and then lay in wait Ancient of Opos- Lyinginwait hewas he So ca 10 time forhim sums the (sub.). for him im Atuka’. Kika’détu ha®’, ‘*Tci’dike andede’ ewité’xti kine’tu ko’ Raccoon. They talked when ‘Which of the two veryearlyin they getup if together the morning hayo’ha dé adudi’.” ‘‘Nki’ya" nkana™pini’ xana’,” Atuka’ he’di. pond that he goes “T sleep I do not till day indeed,’ Raccoon. said that. around it.”’ [=I do not sleep till day] Skakana’ he’, ‘‘Nkind-hé’ fiki’ya" fikana”’pini’ xana’,” he’di. E Ancient of too oe too I sleep Ido not till day indeed,’ saidthat. Said Opossums [=I do not sleep till day] it ha” ka’dé: Atuka’na kidé’di hi’ Skakana’ hé kidé’di. Kide’ ha® when they went Ancientof wenthome when Ancientof too went home. Went when Raccoons Opossums home ki’di ha® ayu-xo’tka taho’ ya™ né-kde’. Ina’ kuhi’xti ki’né ha” reached when hollow tree lying he was sleeping Sun very high hearose when home down so long. dé’x-né. Atuka’ ki’téni o” yohi-ya” apé’ni, xo™niyo’hiya™ de was going. Raccoon he first long pond the went crawfish the that before around it oxpa’. Kidé’x-ne yao” Ska’kana’di naxé’ ne’di. Ind-he’ yao”ni: e He was going singing Ancient of listening was (std.) He too sang swallowed. home Opossums ‘¢ Hi’/na ki’-yu wits-se’-di.” Atuka’di o’kxipa. Atuka’di xo™niyo’hi- [Song of the Opossum]. Raccoon met him. Raccoon crawfish the (sub.) the (sub.) ya® o’xpa. ‘‘ Nka/dit o"di’ xkida’ o"ni fikiya™ te hat,” Atuka’ hé’di. the he ‘‘T have been eating I was going Iam sleepy,” Raccoon said swallowed. so long home (in the past) that. ‘Nkind-hé’ fika’dit o"di’ fiki’ya"ti’-xti xkida’ o®ni,” he’di Ska’kanadi’, “IT too Ihavebeeneating I (was) very I was going said that Ancient of Opos- so long sleepy home” (in the past) sums the (sub.) é’tepi wa’di. E’keo"nidi kité’ no"dé’ kiké’ kiné’ de’ o® kane’di tellsalie always. Since then hits it throwsit although he gets has gone already away up 15 ye'tepi wa'di Ska’kana’di. Etu’xa. etellsa always Ancient of Opos- They say. lie sums the (sub.) NOTES 1. ewitéati eya" nkihi’ nkuhi’ would be ‘I thought that I would get there very early in the moriing.” 2. adu ha”, stem du, éti’kaxo”xa would be ‘‘you do that all the time, do no other way but that;” ctikayedaya”, ‘*you say that all the time.” 4, tetdikt ande'yaiika’. would be *‘ which one of them (way off, not seen);” tcuwa' ha"de'ya”, ‘‘ which one (if seen).” DORSHY—SWANTON] THE BILOXI AND OFO LANGUAGES wt 8. taho' né-kde’, would be ‘‘ he lay down so long;” wena” x sahi'xyé, ‘*he was standing so long,” or sz"hi” nékde’, ‘‘he was standing so long.” dég-né; idé'tu and ndé'tu are not used. 9. apéni=adu'di (stem du). 11. wiis-se, the crackling noise of a breaking stick. TRANSLATION The Ancient of Opossums thovight that he would reach a certain pond very early in the morning [and catch the crawfish that might be found on the shore]; but some one else had reached there first and had gone round the pond and then had started home long before the An- cient of Opossums had arrived there. This unknown person acted thus regularly every day. So at length the Ancient of Opossums lay in wait for him. At length he found the person, who proved to be the Ancient of Raccoons. They conversed together, and they agreed to see which one could rise the sooner in the morning and go round the pond. The Raccoon said, ‘‘I rise very early. I never sleep till day- light comes.” The Opossum made a similar assertion, and then they parted, each going to his home. The Opossum lay down in a hollow tree and slept there a long time. He arose when the sun was very high and was going to the pond; but the Raccoon had already been there ahead of him and had gone round the pond, devouring all the crawfish. The Raccoon sang as he was returning home. The Opossum stood listening, and then he sang thus: ‘*‘ H/2’na k7’-yu wits-se’-di.” He met the Raccoon, who had eaten all the crawfish. The Raccoon said, ‘*T have been eating very long, and I was going home, as Iam sleepy.” To this the Opossum said, ‘1, too, have been eating so long that I am sleepy, so I was going home.” The Opossum was always telling a lie. The people say this of the Opossum because when one hits that animal and throws it down [for dead, pretty soon] he [the opossum] gets up and departs. 8. THe WILDCAT AND THE TURKEYS Tamo’tchkana’di Mani’-k akde’di-daha’ handé’ odé; tci/diké ni’ki The Ancient of Wild- Wild Tur- hecrept (pl. ob.) hewas inthe past whatthe not cats (sub.) key (ob.) up on me vein] ha” pathi®’ utoho’ xa/nina’ti ha’nde. Ma’ itci’na a’'tckayé ind-hé’ when bag helayinit he was rolling along. Turkey sep aot hegotnear he too [=Ancient of Turkey gobblers] utoho’ do“hi hi’ pathi’-ka kiya’ sil ka" utoho’ ka® diktitcké’ tolieinit to see how itis bag (ob.) again saidto when ee lay when he tied it n it de’ - héd- ha” Tiimo’tckana’di xa minati! kde’. De -heya® kidi’ ka® that finished when Ancient of Wild- rolled it off for some So far he when cats (sub.) timé. reached again 83515°—Bull. 47—12——3 28 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 5 kidu’wé Tiimo’tckana. ‘‘Pixti’,” hedi’ Ma’ i"tcina’di. J®xt-hé’ utci’ untied it Ancient of Wild- “Very good,’”’ he said Ancient of Turkey They too they lie for him cats. that gobblers (sub.) in it do’ xtu hi kiyé-’daha’ Ma’ itcina’di. Ado’pi yuke’ yafka’ they see he said to them Ancient of Turkey Young they are the (ob.) how it is : gobblers (sub.) ([=The young ones.] ko’x-ni yuké’di kiké’ é’tiko”-daha’ ant-kde’ so®sa’ utoho’ dikitcké’ they were unwilling though he treated he till one lay in it he tied it them so was pathi” yaiika’ a’ntatc-ko’ye de’ye dé’ kidé’ni. ‘‘So"sa detike’,” bag the (ob.) heplaceditcross- sentit then did not go. “One that is the wise (with the end off (?) reason,” toward him) e’di Tamo’tckana’di. ‘‘Wi’xkaxti é’tike. Kiyo’wo utoho’ hi’,” kiye he Ancient of Wild- “Very light that is the Another lie init let(?),’? he said said cats (sub.). reason. (More?) to 10 ka", utoho’ kiyo’wo pathi®-ya” dtkttcke’. Axe’ a’ndi-dé kidé’di when lay init another bag the he tied. Shoulder he laid it went on home Tiéimo’tckana’di. He'ya™ ki’di pi. I’pi ha”, ‘Koni’, ka’wa Ancient of Wild There he got laid it Laidit when, “‘O mother, what Cats (sub.). home down. down fkaki’x ki’di kama’ifikiya’. Idu’wé ido“hi ya’nda na’,” he’di. Icarried on Ihave Beware bewareyou yoube lest,’”’ he said my back come home. youuntie look atit that. Eha” kiipa’hani. Kdpa’hani ka’ ko"niya”, ‘‘ Ka’wakehi’ ha’ndeha?,” And hedisappeared. He disap- when his mother, ““ What is that, anyhow?” then peared kiyé’ ha®, pathi™-ya” du’wé. Du’'wé ka” sosa-k du’si. So™sa-k shesaid when bag the untied. Untied when one(ob.) sheheld. One (ob.) it to 15 du’si ha® yukpe’-ya" a’/kipta’ye da™ axe’-ya™ a’kipta’ye da™ ha, she when leg the shecaughtboth she wing the shecaughtboth she when, held inonehand held inonehand held ‘“Topa’ nda’ni nu+,” hé’di. Eka Timo’tckana’di ta®’hi® ma’/fiki ‘ Four I hold help!”? shesaid And Ancient of Wild- was running that then cats (sub.) na’xé ha? e’ya™ ki/di. St’pstipi hu’x mafki’: pa’ nati’ po’tcki he when there hereached Black here he was coming head for round heard again. and there nothing yiftki hu’x mafki’ e’ya® ki/di. Ko"niya®” kya™hi ha’nde naha’ small he was coming there hereached His mother he was scolding her after again. Ma’-ya" te’yé. U’a hi’ kiyé’di ko"ni’-ya"ka®. Kiye’ ka™ ue‘di. Tur- the hekilled. Tocook he told her his mother the He told when she key it (ob.). her cooked it. 20 U’e de’-héd[a"] ka” ti”hityoki-ya” u'wa hi’ kiyé’di. ‘‘A™ya’ Cooked that finished when a room at the side to pier hetold her. ‘‘Persons it i tahi’xti i”hit dande’,” kiyé’di ko"ni’-ya"ka”. Eka” u’we ha” very many theycome will,” he told her his the (ob.). Andthen sheen- when mother tered do’di dikitcké’—Ndu’x-ni hi’ ytthi’ é’tiké nixki’ do’di dikitcké’. Te throat she tied it Iam not to she for that because throat she tied it. Dead eatit thought resaon o” nafki’. Timo’tckana’di t-pa’ ka" Ma huwe’ duti’ koko’hé ne’di. she sitting. Ancient of Wildcats hehim- when Turkeycooked heate he was makinga was (sub.) self noise by walking [=he back and forth. was alone] Koni naxé’na/fiki hi’ythi’ kokohé’ tu’wa ki’di né’di, adétcko’ nédi’, His was hearing as_ he thought made a back and forth he was he was contin- mother she sat noise, etc. walking talking uously 25 tcinasé’ né de’-héd-ha” ‘‘ Xkidé’di na’,” 6 hi”, koko’x 6 hi” he was con- that fin- when ‘“‘‘Iamgoinghome .” he when madea said when rattling tin- ished said noise, etc, (some- wuous- thing) ly 30 DORSEY-SWANTON ] THE BILOXI AND OFO LANGUAGES 29 kiya’ kipa’/nahi kiyo’wo kiya’ kide’ koko’x 6 hi” i’txahe’ni 6’tiké né 0” again turned around another again went hemade said when healone was doing it home ane etc. de’-héd-ha”’, ‘* Ko"ni’,” kiyé’, ‘‘Ma’ huwe’ oxpatu’ na’,” kiya’ e. that fin- when ‘‘O mother,” hetold ‘Turkey cooked they have Piss again he ished her, devoured ae it. **Kotni’, tcindaho’-pa ma/fiki na’,” kiyé’di. ‘‘ Aka’naki datca-di’,” ‘*O mother hip bone alone lies Lu he told her. “Come out ow ue ie) male to female kiyé’di. Kawake’ni e’taxkiye’ ka" dupa’xi. Dupa’x ka™ te o® he said to her. Nothing when he opened He opened when dead was the door. the door nafki’. Pa™hi® tetipa”’-k addiksé’ ha? kox-ta’di. sitting. Bag old (ob.) he put when he ran off. over her : NOTES - 1. tctdiké niki, ‘*What is the matter,” or ‘‘what result;” ‘‘there is none” =Cegiha,‘a” ¢cfige, e‘a” ¢rfige, ‘in vain, to no purpose.” 2. Ma itcina, ‘*the Ancient of Turkey gobblers;” 2tcv<2"tcya, ‘fan old man;” -na, ‘‘the Ancient one,” or eponym used in the myths in forming the name of each mythical character, as 7cétha-na, ‘‘ the Ancient of Rabbits; ” Zimotckana, ‘*the Ancient of Wildcats;” Pidéed- na, *‘ the Ancient of Brants,” etc.; znd-é, *‘ he too,” i. e., ** the Ancient of Turkey gobblers.” 7, used to modify other verbs when they occur before verbs of saying or thinking: tnd-hé utoho do"hi hi pa*hi®-ka kiya kiye (2, 3); do™atu hi kiyé-daha (6); utoho hi (9); wa hi (19); wwa hi (20); ndux-ni hi (22); nawénarke hi (24); et passim. 4. de-héd-ha", in full, de héda” ha”, ‘‘when he finished that;” this occurs very often in the myths. 4, de heya” kidi, ‘‘he went so far, and stopped:” the latter clause is implied, not expressed. 5. utet, cf. utoho (toho). 7. kor-ni=kaha ni. ant-kde, in full, ande or hande and kde ‘‘he continued doing so until —.” 8. antatc-koye. Instead of placing the bag with the side toward himself so that he could roll it easily, he placed it with one end toward himself and pretended to try to turn it end over end. 11. Ko md, ‘‘Omother;” ko nya" =ai'niya”, ‘‘his mother;” nkakia kidi from kia kidi (’tota”’- breakit bringithither and hit me kill me and you beso brave on account of me ~ e ~ A~ fika’ kito’x-maiik-ta’, e’keyafiko”-fifikto’x-mafik-ta’,” ki'yé ha”, [as] Lam lying down (masce. dosotome thatI may Tie so (mase.” epee: and’ for (?) = er. or I will lie so”’ imper. g) ending) 25 <*Ya"'xkidu’ ww? hat anisti’ kidu’wé ha” aya” tcétka’ ksé’ “Untie me” when sure heuntied and tree with __ to break it enough him bark off ts ha’nde ka™ ama’ tipé-k’ uw’wé Kdtska’kana’di. Ekeka™ wished continued when ground hole(ob.) wentin Ancient of Opossums. And then [was] Ayi i/hi® ye di kihit ha kiya’ naxa’xa ké’tu ama’-ya*. olf e (sub.) came and again just now they dug ground the. Eké’ yuke’ ka” ma” tka? hu’ haka’naki. Ekeha” kina’hi tcu’ti So they were when elsewhere was came out. And then painted red ab —e 3 - himself u’xne heya™hi. Ekeha™’, ‘“‘Ka’wa-k o”-k @’tike yayuké’di he was - he he And then “What (ob.) doing when so you (pl.) are coming there. 30 wo',” kiyé/daha’ kattca’, “* Kiickana’di_ te’hiyafiké’-daha’ _ha® a2? zh tothem when Ase aoine “Ancient of Opos- he killed us and time] sums (sub. ) ti-k u'wé ka” é’tafiko™ nyuké’di na’,” é&tu ka”, ‘*Nku’wé there (ob.) wentin as [be- we do that we are 5 % they when’ “Tgoin cause] (masc.) said 3 ndu’si_ fika’kana’x ka® te’ yétu- -ta’, a kiya’ he’ya" kidé’. [Hu’ I catch I come out when you(pl.) kill him” again there he went Was com- him cmd to males) back, ing haka’naki ha® miko™ni a’xe a/tcu kina/hi_ yo’ki_ na‘ti_ si’ came out and hoe ion his] put pee different[-ly] allover yellow oulder imself hu'di. Ekeha” eya™hi® ha”, ‘‘Ka’wa-k iyo” ya’yuke’di wo‘,” was com- And then reached wien: “What (ob.) youdo you (pl.) are 2” ing. there 35 6 ka", ‘‘Kfickana’ te’-yafika-daha’ ha™ tik u'wé ka” said when, “Ancient of he killed us and there (ob.) wentin because sai as étaiko” nyu’ke,” e’tu ka”, ‘*Nku’wé ndu’si akana’fiki ke we do that we are’ ey said when “Tgoin Icatch him come out ko’ te’hiyetu’ hina’,” & ha® u'wé de’di. Ekeha™” ‘‘ F’xtixti’ when you ai must kill him” said and wentin departed. Andthen “A be long dis- istance nki’ hi® "eA, ayi/hi ha”, ‘}Nki/ndi na’. Nki’ndi fiko™ni I have come < he thought and “T (sub.) ‘ I (sub.) I did it (masc.) naxo’+,” de’ ka", si/ndi-ya® aka’naki ne’ ka® si’ndi- in the past” re going when tail the came out [in stood when tail [act seen] sight] 40 ya® kiduxta” duki”xtu kide’ o®ni.’ Ekeo™nidi’ si’ndi haho’- the they pulled they slipped the Therefore tail bone for him skin off txa, Oty’ vi as only they say usually. DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES 63 NOTES 1. Kickayokana, given as Kiskakanadi in line 26; Kackanadi in line 30; and peers in line 35, archaic names for the opossum, now called kcixka yoka, ‘swamp hog.” This last name confirms the sus- picion that yoka, in Kuckayokana, means “‘swamp;” if so, the first name may be rendered ‘‘the Ancient of Swamp Opossums, ” and Kusk-aka-na, “the Ancient of Younger Opossums (aka, in kinship terms being ‘ ‘younger”’). Why so many variants shoeH occur in the same myth is a mystery. Udasi=dasz. 3-5. The words of this song are given just as they were sung, but their exact meaning has been lost. Hama=ama, “‘ground; ” yuxku, said to mean dew; Az"wa-+ yéis unintelligible; no reason can be suggested for the connection of antxantaxyé with the preceding words of the song; anixaniayé, frequentative of antayé, to play [at one place or time]. 7. Yama" na, etc. This absolute denial, followed by a modifying assertion, resembles a (egiha idiom: *‘ What did you say?” And, “I said nothing,” meaning, ‘‘I said nothing which concerns you, nothiaig which you think that I said.” This is said when the one questioned was observed to be speaking. 8. nkéx fikande na: ikév) she as you stand to her (masec.) said Atya’ xo’/hi-ya". Kiya’ a’dé ha®’ kitohé’ a’max ka” kiya’ tcfima’na Old woman the. Again they and hidingfrom they when again asecond time ; went her stood yao” ne’ ka", naxé’ ama/iki naha’ kiya’ kithi” ha™, ‘‘Ka’wa-k singing a when listening they stood a while again came and “What (ob.) stoo iyé’ hine’di wo',” kiyé’tu ka®’, ‘‘Ya’ma? na’,” e’ hande’ kiké’, ‘‘ Kak were you saying ?” theysaid when “Nothing a she she was though ‘What as you stood to her (masc.) said tohé’hayé’ ayi’ne ha®tca’ yeke’ na,” kiyé’ yuke’ naha’ itda’he ta’-ya® youhide youstand must Bh saidto they awhile seeking deer the (masc.) were 15 ha’né du’si ha’dé. Ekeka™ atya’ xo’hi ya’ndi a™hi” nax ka” found took they went. And then old woman e(sub.) weeping sat when 20 68 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Kfitci’ckana’ eyi”hi? ha”, ‘‘Ka’k ayo”-k ya™hi ina’fiki wo’',” Ancient of Red- came there and “What you when you cry you sit a ae winged Blackbirds do kiyé’tu ka®, ‘‘Ta-k’ ya’fika-kya™hi a’de ni’,” 6’ ka®, ‘‘K’ke ko’ hee said when’ ‘Deer (ob.) they took from me they Ae she when “Lo! if to her went (fem.) said fikakya’hi? fki’x ka? i’duti bhi na’,” @ ha® a/dé. Ekeha™ we take it from we when youshall eat it i said and they And then [them] come (masc.) went. aktide’diyé a’da o’ni. Ekeha”™ a’tckaxti’yé ha niyé’tu, ‘‘ Ti’ wétu” creeping up on they were And then [they] got very and _ they flew: They made a [the wolves] going. close up, whirring sound niyé’tu. ya’ndi. Ekeka” ta’-ya® i/fki kixyoxtu’ Yi’hi® Phy ndi. meer 4 when. And then deer the leaving they ran off Wolf e (sub.). Ekeka” ta’-ya" du’si e’ya™ kiki’xtu ha” e’keo™nidi’ Kii’tci®cka’adi Andthen deerthe took there broughtit and therefore Red-winged (sub.) back to her Blackbird Yihi’-k ki”’sithiy@ o”™nidi’ e’keo™nidi’ niye’tu ayn nati’ ti®we’ Wolf (ob.) they made [them] as therefore they fly up only whirring cowards [entire] a'de xya’, etu’ xa. they regularly, ee usually. go NOTES 1. A*ya wohi refers to an old woman. cw, ‘‘to [string and] put down a number of small objects,” refers here to persimmons. The Biloxi used to string the persimmons and place them before a fire to dry. They pounded the dried persimmons, and made bread of the powder. Tcidike-yo"nidi, probably from tcidiko™ni (tctdiké, oni), ‘*how did he do that?” 3. Rkuteutcate (tcate). 3. dnkpatco” (ptcei"); aikpaxa, 1st sing. of paxa; iki™hiyo, 1st sing. of Az”yo (line 7). A, fikukidadi (da). 9. adtikso"ho” (adiksé, 0", ho). 9. Ythirdi, the Ayzhidi of myth 22, 2; kaka for kawa-ha” (line 10); yé for tyé (e); hinedi=ayine of line 14. 10, 18; Yama" na (masc. ) should be Yama" ni (female sp.). 13, 16. kak, ct. kawa-k (12); ayine (na); see hinedi (10). 15. hadé for adé (de). 19. aktidediyé, given as kdédye’ in 1892. 20. kiwyoxtu (koxta). 21. kikitatu (ki). Kiatcickha'adi used instead of Aitci™chanadi. TRANSLATION Once upon a time there was an Old Woman who was putting a great quantity of [strung] persimmons before a fire todry. While she sat there two Deer came to her and said, ‘‘ How do you manage to have so many?” The Old Woman replied, ‘‘1 split a very fat pine into many slivers, and I run two of them into my nostrils; then I run and butt against the persimmon tree, the persimmons fall, and I gather them. DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 69 Thus have I done to acquire what you see.” Then she gave a persim- mon to each Deer. They tasted them, and said, ‘‘ This food is very good.” (?) Having seen what she had, and having eaten some, they said, ‘* We, too, must do so in order to eat.” So they split a pine tree, and stuck slivers into their nostrils, and running along they butted against the tree, and so hard did they butt that they fell dead and lay there. Then the Old Woman after laughing a while at their folly covered them up, and stood there pounding the persimmons which she had dried and singing as she stood there. Then came the Wolf people and said to her, ‘‘ What are you saying as you stand here?” The Old Woman replied, ‘‘ Nothing.” Then the Wolf people departed a short distance and hid themselyes. Again sang the Old Woman, the Wolf people listening a while. Then they came again, saying, ‘‘ What were you saying as you stood?” ‘‘ Nothing,” replied she; but the Wolf people could not be deceived. ‘‘You must be hiding something where you stand,” said they for some time. At length after searching around they found the bodies of the Deer, which they seized and car- ried off. And then the Old Woman sat there crying. By and by the Ancient of Red-winged Blackbirds came, and said, ‘‘ What have you suffered that causes you to cry?” She said, ‘‘They have carried off the Deer from me.” ‘‘If so,” replied the Ancient of Red-winged Blackbirds, ‘*we will take it from them, and when we bring it back you shall eat it.” So they departed [all the Red-winged Blackbirds], and they arrived near the place where the Wolf people were, and crept up on them. When they got very close they flew, making a great whir- ring. This scared the Wolf people, who ran off, leaving the venison. Then the Ancient of Red-winged Blackbirds [and his people] took the venison and brought it back to the Old Woman. Therefore the red- winged blackbirds make cowards of the wolves, and when these birds fly up they always make a whirring sound. 24. A Guost Story Atya’ tiko’hédi’ nipa atsi’ ustiki’ ant ka’ Ana’tci-di eyi”hi" ha” Person real(sub.) whisky bought setitup he was when Ghost (sub.) camethere and kii” yuké’di. Ayihixti’ i ha® awo’ ne kiya’ kue’ya™ he’tike “aes it they were. Very much drank when another std. again ae there he did that or hi to him ayihi’xti i” é’tiké yuke’ ka™ do*ho™-daha’ ne’di. Aya’ tiko’hé very much he drank so they were doing when was looking at them stood. Man real ya’ndi. Ekeha” ‘‘De ya™xkiyo’xpa té yuké’di ha’nf?,” yi’hi the (sub.) Andthen ‘‘Here they drink up forme wish theyare perhaps’ he thought [or This] 5 do"ho”’-daha’ ne’ ka®, ‘‘ Kode’ ya™xkiyo’xpa té’ ya’yuké’di ha’nt” was looking at stood when “Now drinking itupforme wish you(pl.) are perhaps them hi’ yihi’ ayine’ yeke’ na,” kiyé’tu Anatci’ ya". Kiye’ ha? that thinking youstand must be .”’ theysaidto Ghost the. Saidtohim and [ing] (masc). 70 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 konicka’ ya" kutu’ dixyi”’ tci/na o”ni_ ko’ he’ena’ni xya’ ne’di. bottle the they gave when howmuch had been as somuch yet (?) it stood. to him Ekeka” i/ndidi® i ya"ko’ fwithi’. Ekeka™ Anatci’ yuke’- And then he for hispart drankit when low. And then Ghost they are ar é/tu. ka”, ‘‘Yata’naxti’ iki‘kahi’ ko Yta xo’,” kiyé’tu the theysaid when ‘* Very soon you tellaboutit if youdie shall (if)” proms said to him LO ka® ‘*Tki’kKahi"’ni_ ko’ yandé’ xya’xti xyo’,” kiyé’tu ka, when ‘‘Youdonottell when (if) yoube(live) always shall, if—’ theysaidto him when kf’kikahi'’ni ha’/nde de’ ha? i*’titcya’ ha® ta’-hi-ya® hi’ ka? he did not tell he was there and oldman and _ (thetimetodie arrived when about it (now?) (when?) (past) ki‘kahi”’. A*ya’di-di” a’kika’hi® ma’fiktu ka” naxé’ ma’‘fiki he told aboutit. People (sub.) for telling news to they when listening he reclined their parts one another reclined naha’ ind-hé’ é@tiké’ do*ho®ni’ @di. Ekeha® kana’mini te o” a while he too so(such) hehadseen hesaid. And then not day dead was inex ke" na’ pis Btn" xa, reclining when day. They say usually. NOTES The narrator failed to see any connection between the two kinds of spirits referred to in this text. (See page 175 of Old Rabbit the Voodoo and other Sorcerers, by Miss Mary A. Owen, 1892, for an account of the alleged importance of whisky in the preparation of **luck balls.”) 1. A"ya tikohédi, a real or living person, as distinguished from a ghost; ustik: refers to the bottle, konicka (7); ant, a contraction of ande; kit” (2”). 2. awo ne: the first ghost, after drinking his (ghostly) fill, passed the bottle to another ghost. 4, ya xktyoupa (oupa). 4-5. The ghost speaks about the secret thought of the living man. 8. -di™, for his part (?). 9-10. ko... xo,and ko... xyo, ‘‘if, shall, provided (conditional).” 11. kikikahini (ha™hi); imtiteya=itciya or itcya; ta-hi-ya” (ta<- tedi, ‘*to die;” Az conveys afuture idea; ya", ‘‘ the”); so, ztaheya, ‘*the time for you to die;” @iktahiya", ‘‘ the time for me to die.” 12. akikahi” maiiktu, continuous form of akikaxtu, ‘* they tell one another” (La"hz). 13. kanamini (ka, ni, negative signs; nami=napi, nawi, *‘ day.”) 5 TRANSLATION A certain man bought [a bottle of] whisky, and when he was putting it up [on a shelf?], some ghosts came thither, and they were drinking his whisky. When the first ghost had drunka great quantity, he gave it [the bottle] to another [ghost], who likewise drank a great deal. When the ghosts were acting thus, the man stood looking at them, DORSHEY—S WANTON ] THE BILOXI AND OFO LANGUAGES oft thinking, ‘‘ Perhaps they wish to drink all of my whisky, and leave me none.” ‘* You must be thinking, ‘ Perhaps they wish to drink up all of my whisky,’” said one of the ghosts as he handed the man the bottle. When the man examined the bottle, behold, it was just as full as it had been when the ghosts had appeared! But when the man took a drink, the supply of whisky ran low. Then said the ghosts to him, ‘If you tell about this very soon you shall die; but if you do not tell it, you shall live always.” So the man did not tell of this incident till he had become a very aged man, and his time to die had arrived. Then were the people telling news to one another, when this old man lay there listening. After a while he, too, said that he had seen such [things as ghosts]. And then he died before day, and when day came he was lying there dead, so they say. 95. A Fox Srory Toxka’ di nétkohi’ idé’ xéhe’yé ha® @’tiké ha’nde ha” Fox (sub.) road, dung caused it and he had done so when path to sit é-k wa’ta. Na’wi na”ni eya™hi®? do™hi. Ka’wa kiké’ ku’sini’ it he Day every he came he What ever had not (ob.) watched. : there looked. stepped in it ka? akxi’ ha? atya -ti’ -k ihit akxi’ ne’ ka® a®ya’ ya/ndi when he got and man house (ob.) reached angry stood when man the (past) angry (past) (sub.) Mske’yé ka" kokta’ de o”xa. E’ke- o™xa- di aya’ -k scared him when ranoff went inthe Because of this which oc- man (ob.) (past) past. curred in the past isi*hi’xti étu’ xa. E’ke o’xa toxka’ 6 ya’tctu. E’/ke o™xadi’ he is much they usu- Therefore [from toxka that theyname ‘Therefore [on ac- - afraid of say ally. this past act] him. count of this past act] toxka’-di nétkohi’ -k imdé’ ni’tu a®ya’di kiké’ usi’ dixya™” kiné’pi fox (sub.) road (ob.) dungs they person soever steps i he is glad walk (sub.) (some) init wa’/adi tako’tci taho’ ande’, xa, a®ya‘adi etu’ xa. very turning falling he is usu- the people they usu- somersaults ally sayit ally. NOTES This story was told by Bankston Johnson alone, the women being absent. He would not-tell it in their presence. Biloxi men used to say that when a fox saw a person stepping in his (the fox’s) dung, he was so delighted that he turned somersaults. 2. Kawa kiké, ‘* whatsoever,” followed by & negative, means ‘nothing at all” (Pegiha, edada” ctewa"—ji or maji, or baji),; kusini (ust)—akui < hakwidi. : 4. Hke o™xa-di™, and (5). Hke-o"-wadi forms of ‘‘ therefore,” refer- ring to an act in the (?) remote past (sign, oa). 5. toxka é yatetu, ‘* They named the fox;” Zoxka, ‘* because he had runaway (Kokta or koxta) from the man.” Is this a case of metathesis ? 72 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 TRANSLATION There was a Fox that left his dung in the path, and when he had done so, he watched it. Every day he used to return to the place and look at it. And when he saw that no one had stepped in it, he became angry and went to a man’s house; but the man scared him and caused him to run off. From this event people called the fox tovka. It is on this account that foxes are now afraid of human beings. And it is on this account, also, that when a fox sees a person stepping in his (the fox’s) dung, he is so delighted that he turns somersaults. 26. Tor HUMMING-BIRD A"tatka’ teude’tu. A™tckaho™na ha’ne-daha’, naha’ti teu’ kode’yé Child they Ancient of Crows found them boat put taking all abandoned. them in it kide’di. Eya™ ki/di ha® na’wi-k xéhe’ na’fikini aduti’ hande’, e ha” she went There reached and day she was not sitting food was she and home. home said . . A A . 7 . kiya’ yeki ak(-nfixa™ de’di. Ekeka™ yek-su’ to’pa ne’ ka? du’si again corn togo togather shewent. Andthen corn grain four there when took over the scat- were again tered ko’wohe de’yé. Ekeka” aye’k pi’ tilko’hixti sind o® ma’ nki. upward she sent. And then corn good exceedingly tail having reclined (?) 5 Ekeka” ti’-ya™ he du’si ko’wohe de’yé. Ekeka™ ti’-ya" pi’ Andthen house the too took upward she sent. Andthen house the good tiko’hixti, ti’ kide’xyi ne’di. Ekeka™ tando’ he du’si ko’wohe exceedingly house spotted it stood. And then her too shetook upward younger : brother de’yé: tidupi’ a™ya’ pi’ tiko’hixti ne’di. Ekeka™, ‘‘ Nkind-hé’ ey he alighted Man good exceedingly hestood. And then CAE too im yandu’si ko’wohe deya’fika-té’,” kiyé’di tando’ yafika’. Ekeka”’ du’si take me upward send me” she said her the (ob.). Andthen took (female to male) tohim younger brother ko’wohe de’yé ka™, ti’dupi ha® a®xti’ pi’ tiko’hixti. Ekeha™” upward senther when shealighted and woman good exceedingly. And then 10 teu’fiki-ya® du’si ko’wohe de’yétu: ti/dupi ha” teufik pi’ tiko’hixti. dog the took upward they sent he alighted and dog good exceedingly. him Ekeha” toxpé’ tcfipa” ne ka® da® ko’wohe de’yé. Ekeka”’ And then clothing decayed there (ob.) took upward sent it. And then was toxpé’ pixti’ apstfiki’ na’fiki. Ekeka™ A’tckana’di ku’x nafike’di. clothing very sewing it [she] sat. And then Ancient of Crows was returning in good ‘ : (sub.) the distance. E’ke o”nidi’ kfikid-o"ni-xti ka" ku’x na’fiki oni ko’, ‘‘ Tci’dike Therefore she had not re- when wasreturning (i.e. was when “Why turned home at all then on the way) kiiki/d-o"ni’,” e ha’nde ha”, dé ha? ani’-ya"hi" ka” @k xé has she not re- say- was and went and wa- the reached when there was turned” ing (when) (when) ter 15 nanki A™’tckaho’na. Naha’t tcoka’ xwé’hé ha” é’tiké na’x ka®™ sitting Ancient of Crows. Boat piece she sat in and so sat when broken (when) out at the top e'yathit= ha”, ‘‘Ka’k i-yo” é’tiké ina’fiki ha’,” kiyé’ ka®, she arrived and “What you do so you sit”’ said to when there (when) her DORSDY—SWANTON | “ Onkti’ ‘““My house the I did not know it ka", ské" nati’. 3 saidto when she was so(much). (fem. ) her scared ha’ yék-su’ da®™ hat’ and corn grain took and water them into 90 ya" de’ ka® do™hi hatte kide’di. the went when lookedatit awhile went home. de’-héd-ha®, tca’k dutca’ that fin- when hands washed ished Ekeha” And then so I sit ni’, ” & lské’ She was scared kiyé’ threw and duksé’ swept do™hi. looked at it. Paxka’ Mole tea’k kfide’ni where she went not ye’hi ka” paya’ close to when plowing e’héxa. stopped right there. yo"we’ adu’ sat da o™ ni. was going along. Ekeha” And then ha’nde was isi’ her foot tefipa” nafki’ na"xkiya’,” decayed Iam not that’’ 25 Mo’moxka’di e’yathi”, Humming-bird come there makinga going (sub. ) humming around na*xkiya’,” kité’tu ka” nati’ yo"wé’ not that” she hitat when making a him humming ha”, ‘‘Ani’sti na’! A®xti’ pi’ tiko’hixti and ‘‘Sureenough (it is) Woman good exceedingly (when) indaxtu’. Ekeha®’, ‘‘Od-ahi-di’ tci’x kide’ they oven And then ‘*Bear skins lay them all er. along kide’ e’ya™ ki’di, tcidiké’ ha _ ni’,” é’tu going there reach how would PON they home home it be i said 30 Toho’ ni,” édi’ A™tckaho™’na. Ekeka™, Fall ” said it Ancient of Crows. And then ki'di reach home ¥ ka”, when, went (fem.) xya™ akini’ kide’ e’ya™ kidi’ dixyi”, when walkon_ go there reach when home home ‘*Hatat’! é’xtihi’ inahi™ tixti “Oh no! how could is too apt to that be? rock Ekeka” ‘‘Atya’di tci’ kide’ And then “Men nl’. (fem. ) lay them all this (fem. ) along akini’ kide’ e’ya"™ kidi’ dixyi™, tcidiké’ ha ni’,” reach home A™hi® na’fiki Was crying walk on there 35 de’ this [time] go home kake’ni. said noth- ing. how would it de’-héd-ha”” that fin- when ished iia” (when) ahi" na’filki de’-héd-ha™ ita’mino’yé. was crying that fin- when she dressed ished her. THE BILOXI AND OFO LANGUAGES -ya" fikyého”ni é’tiké na’fiki ni’,” hé’ said (fem.) that wa’ very ni utcu’dé ha® nahati’ boat dé’-héd-ha”, that fin- ished na/fiki, ka’wa pasti’ki na’x ka®, what dé’x kipa’hani. disappeared. “* tani’. “Mortars Inahi”-k It turn when [might] de e’ya™ ki'di heer there 73 &’ti, this is it aka’naki came out of Tita’ ‘ov our house ha®’ and (when) naxti/k ani’ na’ta- kicked when water middle Kids hay mam reached and ground home (when) ti’-ya" a’ puxi house the Le : ka®, = 7Qn when 5 the a’nde was ar’ ane e when sewing sat when ** Aya” toho’ 4“ Log Ekeka”, And then kiya’ apstt’ki na”x ka™ again sewing sat when ka™, ‘* Axi’yehi nafiki’ when. - “Blossom Iam E’yan ki'di There reached home 6’ ka, said it when [male] e’ya" ki/di ka™ Bie reach when walk home on it ** Tcitca’pixti ni’! “Too slippery 5 ; (fem.) tci’x kide’ e’ya® lay themall there along ha é’tu would they it be said tohd’-k a/dtkta one when [might] all crush her ekeka™ and then na’ ” , ” na’ fiki sits akini’ ka™, when =f! dae Higa 9” teidike’ how reach if home é‘tu ka’, Chee when said a”’xti woman A"tckana’ Ancient of Crows ki’tei did not wish to give her u ad topi’-ya" young the €. Ita’mino’yé de’-héd-ha’ She dressed that fin- when her ished anahi’-ya" kida’katcké’ de’-héd-ha”, tando’-ya"™ ita’mino’yé de’-héd- hair the tied it for her that fin- when her the she dressed him that fin- ished brother ished ha”, e’ke ha™tca kfiduta®’-daha’. ‘‘Aya’yiki’ ma’fki ko, sa"ha"xti’yé when so after some she sent them off. as eon eee lie if very hard delay (?) [there] 40 45 55 74 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 astu-té’,” kiyé’-daha’. Ekeka™ a’dé. Akini’ ha’dé. Tuka/nitu-ya™ step yeon” shesaidtothem. Andthen they Walking they Their mother’s the (female to © went. on went. brother male and female) ma’x ka" a/si satha*xti’yé a’de. Ino”ni ya’ndi ya’hi ye’hiya®™ tox lying when step- very hard they Herelder the (sub.) bed close to was ping in went. sister ma’x ka”, ‘‘Ati’ kidé’xyi do"ha’-ya® 6’ti ma/fkide ha’,” 6’ ha® pitce’ lying when ‘House spotted sawit(?) the this the this recl.ob. ?” said and leaping one a’s-ka® tipo’ ka® pitce’ ya’hi-ya" adi’ dé xéhe’. A*ya’xidi’ yifka’ditu stepped burst when leaped bed the climb-went sat Chief they married when on ing down. her to him ka” ifiktca™hi xéhe’ o®ni’. Waxa’de. Ekeka® a®xti’-ya™ he’ a*tatka’ when nexttoher he was sitting. Hunt- they And then woman the too child ing went. du’si da’ o® ha?’ wa’xi yifilki’ ha’aksi’hi ha’nde ha® kiya’ kipo’nahi. took wasgo- and _ shoe small she Sg was and again turned back. ing eft Eya”™ ki’di ha” waxi’ yi‘fiki dusi’. Kiya’ da o” ka®, I*su’-kétco’na There re- and shoe small took. Again wasgo- when Ancient One with turned ing Crooked Teeth é’k xé na’fiki ha®, ‘‘Nda’o hu’ ha® si’/niho” du’ti ha™tca’,” kiyé’ there wassitting and ‘“Thisway come and mush eat a while”’ ee to er ka", e’ya"hi” dutcfipa” dusi’ a’pad o® ha™tca ki’ya de’di. Ekeka»’ when wentthere dippeditup took wrappedit andsub- again de- And then Le ie up sequently parted. an kiya’ tcfima’na ta’niya® kiya’ xé nafiki’. Ekeha” kiya’ tcfmana’, again eeeeed ane of again was sitting. Andthen again asecond time ime er **Nda’o hu’ ha® si/niho" du’ti ha®tca’,” kiya’ kiyé’ ka", ‘‘Si/niho" ni’ “Hither come and mush eat a while” again te when ‘*Mush er ndu’ti té’ é’tiké fikande’ na®xkiya’,” 6’ ka®, ‘“‘Tama’nk tci®cti ITeat wish so I am not that one”’ said when ‘Deer brisket very fat ndu’ti hi’. é’tiké nda’ oni ni’,” 6’ ka”, “‘Idu’ti hi ya’. Du’ti hi’ ITamtoeatit andso Iam going .’ said when ‘You are not the one The one to (fem.) to eat it. eat it ko’ fiki’ndi ni’,” 6 ha? a’su o”xti-k ta&’niya® de’kiyé. Ekeka™ the Tam a” said and large brier (ob.) ahead sentfor her. And then (fem.) patch a’nde o"di’ aka’naki nix ne’ ka? a’su toho™ni kiya’ de’kiyé ka” was going along came outof was walk- when bamboo brier again sentfor when it ing (vine) her a’nde o"di’ aka’naki nix ne’ ka® ama” kii’dote oni de’kiyé ka” was going along cameoutof was walk- when ground muddy made sentforher when it ing a’nde o*di’ aka’naki na’nteke ha” noxpé’ na’x ka? I"su’-kétco’na .Wwasgoingalong came out of nearly and gotmired sat when Ancient One with it Crooked Teeth eya”hi® te’yé ha® a’/hi-yafk kidu’si ha® hi™a’hi ha? waxi’ yi/iki- camethere killed and _ skin the (ob.) oe from and madeit and shoe small er her grow on her- self ya" du’si ha™ de’di. Ekeha™” o’xte-ya" eya™hi™. Attatka’-ya® the took and went, And then camp the a poached Child the ere, du’si ha”, ‘‘Itt’ksiki pis té’xti a’nde ha xa,” kiyé’ hat, ‘‘Du’si took and ‘Your sister’s to has a is (?) (fem. saidto and, ‘Takeit child suck strong speaking)” him desire haku-té’” kiyé’ ka" du’si e’ya® kiki’x ka® psi’ye té ka” psi’ té bring it said to whenhetook there he when to she when to it hither” him it brought suckle wish- suck wish- it back it ed ed there for her DORSHY—S WANTON] THE BILOXI AND OFO LANGUAGES 75 60 niki’. Ekeha™ wahé’xti. Ekeka™, ‘‘E’de hé’da® de xki’di ka™ pot And then it screamed And then “That far (?) now Ihave when exceedingly. come back kuyafkye’hotni na/fiki ha™tca ha’,” 6 ha®™ kite’di. Ekeka” you do not know me ae sad and she hit at And then she it. tuka’niya" du’si ha” a/ni ye’hi da’ o*ni’, ya’o" da’ o®ni’. its mother’s took it and water edge was going singing was going. brother Ekeka” 6xtixti’ yafika’ a’ni ta@’wé nafiké’di. Eke’ na/fike otdi’. And then very far when water making wassitting so [she] was sitting (? a slap- in the dis- there. ping tance. sound B’ya® ki’di. Ekeka™ a™tatka’-ya" kudi. Ekeka™ psi’yé a’nde de’ There she And then child the he peye And then as shewas_ that came to her. it, [to land]. 65 hé’tu ka” du’si kide’di. E’ya™ ki/di ka™ a®tatka’ a’diya™ dusi’ they when hetook went There reached when child thefather took i finished it home. home eho” hat, ‘Psi’ xyu’hu_ hi’usa®,” ‘‘Tohu’di wiho’hafiko” xku’ new it and ‘Sucking smells bad [howpossi- ‘Rattan vine Igotmilkfromit I gave ble?]” to it fika’nt ka™tca na’” e’ hande’ kiké’, ‘*Tca’k a’nde ko ya fiktitiki-ta’,” Ihaye because .” say- hewas though ‘‘Where_ sheis the tell me (male tomale),”’ been (male ing [-ver] sp.) hé’di. E ha’nt ka®, ‘‘A™xti’ a’nde ko’ kt’ te ni’ki @’di na’,” said Say- awhile when, ‘Woman that the tobe wishes not said a that. ing it com- (male ing back Sp.) 6 ka® ‘“‘O’xté ta™xti ha" M@xyo™’xti awa’hi du’ti ha® wa’x ada he when ‘Making a very and makinghaste cookit eat and hunt- they said fire large ing go 70 hi’,” é@/tu ka™ awahi’ ne’ ka®™ uxta’x ka™ awo’ ne’ya™ uxta’ki. let,’ they when cooking stood when [he] when that other one he pushed said [she] pushed her. her E’tiké yuke’ ha™ uxta’ki pe’ti de’yé da’xini’yétu. Ekeha” Sodoing they were and _ pushing her Te sending they burnt her. And then her [into it] inda‘/hi a’de a®tatka’ o"ni’ya". E’ya"™ ihi® na’nteké ha” aya” to seek they child his mother. There arrived nearly and tree her went tefipa” ti’kpé né’ ka" a®xti’-ya™ tando’-ya" ani’ ye’hi-ya™ i”hi? decayed changed stood when woman the her the water edge the reached into brother ha” yao” ne’ ka® e’ya® ki’di axti’-ya". Ekeka®’ a™tatka’-ya™ and singing stood when there reached woman the. And then child the again 75 ku’ ha® anahi” kido™hi né ha™ tcaki-k’ adudu’ye de’ - héd - ha” gave and hair jooeins at stood and hand (ob.) wrapped that fin- when er to round ished and round teaki-k’ i/fikiyo’ho". Ekeka” eyathi” du’si yifika’di ya’ndi. hand (ob.) he called to him And then arrived took her herhusband the (sub.) with it. there * Ekeha” ka’dedi. E’ya™ ki’x ka™ apéhé’ a’nde ha” tando’-ya? And then they took There reached when pounding she was and her’ the her home. {corn?] younger brother a’tci hat, ‘*Kat’xo ti’ - ya" dé’ ha? atcta” utcu’wi ku-té’,” she and ‘Grandfather house the go and sieve borrow it be coming asked back ”’ (fe- him male to male) 83515°—Bull. 47—12——6 80 85 76 BUREAU OF AMERICAN ETHNOLOGY _ (Bunn. 47 kiyé’ ka® de ko’x-ni. ‘‘Ayi’ndi dé’d-ki,” kiyé’ ka™ de o™nidi’ saidto when togo he was un- “You goyourself’”’ saidto when having de- him willing. her parted eya’hi® ha” ka’wa a’hi ne’-ka® do™hi. I*su’ ketco’na a’hi-ka® shearrived and what skin stood (ob.) she saw it. Ancient One with skin (ob.) there Crooked Teeth nati’x kane’ -ka™ daxti’ni na’nteké na’x ka™ ha’ne du’si duxké’. stretched hadbeen (ob.) burnt nearly sat when foundit tookit skinned standing her. Etiko” kane’ ka® do*hi’ ha™’tca, ‘‘E’wa ne’ ko ka’wa a’hi,” Had done had been when shesaw a while “Yonder stand- the what skin” so standing i ing i . . v se . . . e ha’nt ka", ‘*Tatta’hi da’nde,” kiyé’ ka", ‘‘Etike’ nakihi’,” she was when ‘Panther skin iis”? saidto when, ‘‘Itisso Ido not said her think” &. ka™ ‘‘Ka"xo’, ka’wa a’hi.” “*Timo’tck a’hi da’nde xyn=3” said when, Hate eS, what skin.’’ “Wildcat skin it is a2 kiyé’ ka", ‘‘Ktike’ nakihi’,” 6’ ha", ‘‘Ka’wa a/hi ko’ ya’fikttiki’ -hesaid when, ‘‘Itisso I do not said and “What skin the you tell me 90 to her think”’ she ko ta’mafk tci’cti nyi’ku hi ni’,” kiyé’ ka", ‘“‘Tafik awo’ a’hi if deerbrisket very fat Igiveto will .” shesaid when ‘‘Sister other skin you (fem.) to him da/nde xya",” kiyé’ kat ‘‘E/’tike’ ha ni’ fikedi’ nixki’,” e’ it was ” hesaid when “*So it is 5 I said because” she to her (fem.) said ha™tca’ t#hir’x kide’, Eya™ ki’di ha” tama’fiki-ya™ da™ tathi™’ and subse- running went There reached and deerbrisket the took running quently home. home de‘ e’ya™ a‘hi. Kitcn’ ha® tathi’x. kide’. E’ya" kiddie went there shetook She put it and running went There reached and it down for home. ome him sito’ ta’ya" du’si ha” ta™hi™ de’ a’ni-ya™ kide’ taho’ haz, boy her took and running went water the me fell and ac ““Tao’” eké’ dixya®’. Eke’ dixyi”’ sito’ ta’ya™ kosa’yi te’ ery of the she when. She when boy her minnow face ““squealer became became duck”’ so so sa" tt’kpé. E’/keo™nidi’ étike’ xya, Taha’fikona’di é’tike o”ni. white changed That is why it is so now The ‘‘squealer is so. into. (?) duck” (sub.) NOTES This text is all of the myth that Betsy could remember; but there was more of it. . 1. Avtchaho na, **the Ancient of Crows,” a female; few never re- fers toa single object, hence it is unnecessary to add -daha; kodeyé kidedi, ‘to take them all home” (-daha not added), refers to objects that can walk. 8, etc. Though the context gives no clew, the Indians say that it was the girl who threw the grains of corn, the house, etc., into the air, changing them by her magic power. 4. sind o” manki, ‘‘it was tasseling.” 18. 2"ské nati. Nati usually precedes the qualified word. 25-26. The speaker was the Pretty Woman, who had recently been a child. The people of the other village trusted the Humming- bird; hence they sent him to learn about the Pretty Woman. Because DORSHY—SWANTON] THE BILOXI AND OFO LANGUAGES en of this first visit of the Humming-bird, the Indians now, when they see a humming-bird, say, ‘‘A stranger is coming,” for the humming- bird can be depended on at all times. 28-29. The people who wished to have the Pretty Woman go to their village were ready to honor her by spreading bearskins all along the path from the abode of the Ancient of Crows to their own village. 30-31. Then they offered to cover the path with mortars on which the Pretty Woman could walk. 33. Next they offered to cover the entire way with recumbent peo- ple, on whom the Pretty Woman might walk. No objection to this was raised by the Ancient of Crows. 35. Ahi", pronounced A”+ Az”. 37. kidakatcké, archaic for kidikitcke. 38. hkiduta"-daha (duta"). The Ancient of Crows sent off the Pretty Woman and her brother, hence -daha is added. 40. zno™nt yandi, not the real elder sister of the Pretty Woman. 42, The Pretty Woman married the chief of the village to which she and her brother had come; yi%kaditu, from yirka, to give a female in marriage; in this instance the dz is not dropped before tu. It might be written -t2 instead of -d7. 45. I"su-kétcona, perhaps J”su-kétc-o"-na, from zsudi, ‘‘teeth;” kétct, ‘‘crooked” (kétcz, ‘* bent like a fishhook”); o"nz, ‘‘to use or have;” and -na, a termination for names of archaic or mythical personages. 47. apad (po). 48. wé refers to Crooked Teeth. 50, ete. na™vkiya; and 51, zduti hi ya. The ‘‘ ya” in these instances may be a contraction of yama”, ‘‘ no, ice with which compare wyama", kiyama", koyama”,*‘ to have none.’ 56. hi" ahi, she [Crooked Teeth] made the skin of Pretty Woman grow on herself. 58. pis téwti; and 59, pstye, pst. the first is from pis?=pse. 63. nankédi, i. e., the Pretty Woman, who was still alive. 67. Tcak ande, etc. Said by the chief, the husband of Pretty Woman, who suspected that Crooked Teeth had removed his wife. 68. A”xti ande, etc. The reply of the wife’s brother. 69. Oaté, etc. Said by the husband; awaht refers to Crooked Teeth. — 78. Ka"vo. ‘This old man was not the real grandfather. 82, etc. The questions were asked by the ee Woman of the grandfather. TRANSLATION Once upon a time a man and his wife abandoned their two children, a daughter andason. These children were found by the Ancient of Crows, who put them in her boat and carried them home. She did 78 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 not remain at home, for she said that she must seek food, so she departed for the purpose of going over the cornfields again to gather the scattered corn. After her departure the little girl found four grains of corn, which she threw up into the air. On coming down again, behold, the four grains had changed into stalks of corn that had tasseled. Then the girl threw the house [skin tent] into the air, and when it came down, behold, it was a very beautiful house, spotted all over. Next she threw her little brother up into the air, and when he alighted, behold, he had become a very handsome man. Then said the girl, ‘‘Take hold of me and throw me up, too.” And so her brother threw her up into the air. When she alighted, behold, she was a very beautiful woman, who became famous as Pretty Woman. Then she threw the dog up into the air, and when he alighted, behold, he was an excellent dog, far different from what he had been. Then she threw their old clothing up into the air, and when it came down, behold, the Pretty Woman sat there sewing the best of garments. Meanwhile the Ancient of Crows was returning home, though still ata distance. Before she had returned, while she was yet on the way, Pretty Woman said, ‘‘ Why has she not returned?” So Pretty Woman departed to seek the Ancient of Crows, whom she found sitting by the stream in a boat that had a piece broken out at the top near the gunwale. On reaching her, Pretty Woman addressed her, ‘* Why are you acting thus?” The Ancient of Crows replied, ‘“‘I am here because I did not recognize my house; I do not know what has become of it.” And when the Pretty Woman said, ‘‘That is your house,” the Ancient of Crows was so scared that she took some grains of corn in her hands, threw them into the water, kicked her boat out into the middle of the stream, gazed at it for some time, and then started home. When the Ancient of Crows got home, she swept her yard, washed her hands, and felt of the houseand gazed atit. From this time forward she did not wander, but remained at home sewing. By and by the Mole came close to the feet of Pretty Woman and went along rooting up the soil. When Pretty Woman noticed him, she exclaimed, ‘‘I am not a rotten log, that you should come so close to me.” As soon as she spoke the Mole stopped rooting the ground. The Ancient of Crows and Pretty Woman continued their sewing. In alittle while the Humming-bird approached, making a humming noise and going around Pretty Woman, who exclaimed, ‘‘I am nota blossom that you should fly around me!” As she spoke she hit at the Humming-bird, who flew away making a great humming, and soon was out of sight. When he reached home he said to the people, ‘‘It is DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 79 really so. There is a very beautiful woman there.” ‘So the people went to seek her, as they wished to take her to their own village. When they reached the abode of the Ancient of Crows they made known their errand and said, ‘‘If we should spread bearskins all the way from this house to the house of our chief, so that she could walk on them all the way, how would that suit?” ‘‘They would be too slippery,” replied the Ancient of Crows; ‘‘ she would be sure to fall.” ‘“Suppose then,” said the messengers, ‘‘ we should lay a row of mor- tars all along from this house to that of our chief, so that she could walk on them all the way, how would that suit?” ‘‘Oh no!” replied the Ancient of Crows, ‘“‘that could not be; they would be apt to rock and as they turned with her she would fall and might be crushed to death!” ‘* Well,” replied the messengers, ‘‘ suppose that a row of peo- ple should be laid on the ground from this house to that of our chief, so that she could walk on them, how would that suit?” The Ancient of Crows could say nothing in reply; but she was weeping at the thought of having to give up-the Pretty Woman, whom she did not wish to leave her house. But finally she stopped weeping and dressed Pretty Woman in her finest clothing, tied her hair for her, and then put on the brother his gayest attire. When this was done she told them to depart, saying to them, ‘‘If your kindred lie there, step on them with all your might.” Then the two departed with the mes- sengers. . When they beheld their [adopted] mother’s brother lying there, they stepped on him with all their might. ‘The Pretty Woman’s [adopted] elder sister was lying close to a bed, and as she said, ‘‘Is this one who is reclining the one who saw the spotted house?” she leaped, and as her feet came down on her, the elder sister burst open. Then the Pretty Woman climbed upon the bed and took her seat. And they married her to the chief, who sat next to her. In the course of time, the people went on the hunt. The Pretty Woman took her child and was about to accompany the people, but she had forgotten the shoes of the little one, so she left it and turned back to get them. When she reached the deserted village site, she found the shoes, and started off again, hoping to overtake her family. But on the way she encountered a bad woman, called ‘‘Crooked Teeth,” who was a kind of witch. This bad woman called to her, ‘‘Come this way and eat mush with me.” So Pretty Woman went thither, dipped her hand into the kettle, took out some mush, which she wrapped up and carried with her as she resumed her journey. But Crooked Teeth got in advance of her and again took a seat, awaiting her arrival. Again did Crooked Teeth say to Pretty Woman, ‘‘Come this way and eat mush with me.” But Pretty Woman replied, ‘‘I am not the one who wishes to eat mush. I am to eata very fat deer brisket, and 80 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 it is for that purpose that I am journeying.” ‘‘ No,” said Crooked Teeth, ‘‘ you are not the one to eat that, but I myself am the person.” So she by her magic power made a large brier patch and placed it in front of Pretty Woman. The latter spent some time in getting through the large brier patch, but at length she emerged from it and was walking along, when Crooked Teeth interposed another obstacle, a number of bamboo briers [vines], which she placed in advance of Pretty Woman. The latter spent some time in passing these bamboo briers, but at last she got clear of them and was walking along, when Crooked Teeth made a very muddy place in front of Pretty Woman. The latter had nearly passed all of this, when she got deep in the mire and could not escape from Crooked Teeth, who went to her and killed her. Then Crooked Teeth took off the skin of Pretty Woman, and put it on herself. She took the little shoes, and proceeded to the house of the chief. The chief, when he saw her, thought that she was his wife. She took the child and said to his mother’s brother, ‘‘ Your sister’s child must have a strong desire to be nursed. Take him up and hand him to me.” So the young man took the child and handed him to the supposed mother. She wished to nurse him, but the child refused to be nursed, screaming vehemently. Then said the supposed mother, ‘*T went far away for your sake, and now that I have returned, is it possible that you do not know me?” She was very angry, and hit the child. Then the child’s uncle took it and carried it to the edge of the stream, singing as hewent along. When he got there, the true mother was sitting far out in the stream, making a slapping or splashing sound in the water. On his approach with the child she came to land, and received the child from her brother. She nursed it and handed it back to her brother, who took it home again. When they reached home, the child’s father suspected that his brother-in-law had taken the child to the true mother, and remarked, ‘* How is it possible that the child should smell so bad after being nursed?” And when the uncle replied, ‘‘I got some milk from a rattan vine and gave to it,” the chief said, ‘‘No matter where my wife is, tell me.” Then Pretty Woman’s brother said, ‘* Yonder woman does not wish her to come back.” Whereupon the chief said to the disguised Crooked Teeth, ‘‘ Make a very large fire, and hasten to cook food so that they may eat it and go hunting.” While the bad woman stood there superintending the cooking, first one man pushed her, then the other, and they finally pushed her into the fire where she was burnt to death. Then the chief went with his brother-in-law in search of Pretty Woman. When they had nearly reached the place, the chief changed himself into a decayed tree, and the woman’s brother went to the edge of the water and sang, causing the woman to come ashore. He DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 81 handed the child to her, and looking for a few moments at her hair, he wrapped it round and round one hand, while he waved the other hand to the chief. When the chief reached there, he took hold of his wife, and then the men took the woman home. When they reached home, Pretty Woman sat there pounding corn. By and by she asked her brother to go to their grandfather’s house and borrow a sieve; but the brother refused to go, saying, ‘‘Go, yourself.” So she departed. On her arrival she saw some sort of skin there. It was the skin of Crooked Teeth. ‘The old man had found the body of Crooked Teeth after she had been burnt; he had flayed it and had stretched the skin. ‘* What kind of skin is that one?” asked Pretty Woman. ‘It is a panther skin,” replied the old man. ‘‘I do not think so,” replied Pretty Woman. ‘‘ Grandfather, what skin is it?” *¢Tt is the skin of a wildcat,” said he. ‘‘I do not think so,” replied she. ‘“‘Tf you will tell me what skin it is, I will give you a very fat deer brisket.” ‘‘It is the skin of your other sister,” said the old man [referring to Crooked Teeth]. ‘‘That is so, and I said what I did because 1 suspected this,” answered Pretty Woman. Then she ran homeward. On reaching home, she took the deer brisket in her hand and ran till she arrived at the house of her grandfather, to whom she gave it. Returning home again, she took her boy and ran toward the water. a fell into the water, saying, ‘‘’T'a-o",” and immediately she became **squealer duck,” that Se such a note. At the same time her a was Pome into a minnow. Therefore since that time there have been ‘‘squealer ducks” and minnows. 27. Tuer INDIAN AND THE DEER PEOPLE A*ya’ wiki’xti wax ni’ ha’nde ha® sika-k’ ato’pixti ha’né, da”’x Person worthless hunt- walk- was and deer-skin very fresh found, “oe it ing ing (ob.) kidé’ ne’di. Ekeha” eya®’x ki/di ya®’xa ko, ‘‘Nko’ ha" fiko’di blest going moved. And then there reached almost when, “Ishot and Ishotit i say home (?) home at it ni’,” yihi’ nix ne’ ka®™ Ita’ kidixi’yétu’, a” xti ha” kidixi’yétu’. will,” he going moved when Deer they caught up woman they caught up thought (?) with him, with him Ekeha” a/hi-ya™ kitci’ yuké’di, i’xtuta’tu ha™, ‘* Ya®xku’-daha- té’, 2 Andthen skin the didnot ‘they were, it was theirs and, **Give it [back] to us ’ wish to (females to male) give it up e’ yuke’ ka®, ‘‘E’ke ko’, nyiku’-daha’ ko’, ya” yifikaxtu’ hi hi’da*,” say- they when, “So if, I give it back to if, you (pl.) ): marry will tae ing were you (pl.) e’ ka®, ‘‘I5da’!” hetu’ ka®, ku’-daha’. Ekeha”” akuwi’x ka’dé, said when “Welll” they said when, he gave it to Andthen taking him they he that them. with them went home, “Alya xi-ya® na’xé ka*tca’,” he’ ha®tca’ a’de o"nidi’. Ama” tupe’ sa, the hearit must first saying ap aie the ey aera for Ground holein {and then—],” that at reason 10 ya’fiki-ya® akuwé’ dé, 15 90 Ta -xi’di-k ku’ 25 82 BUREAU OF AMERICAN > ne’ ka? ix ka® xa’pid aduksé’ stood (ob.) reached when box covering it a’ dé. they went. There reached when cause chief skin to be [put] on him, “Ama” tupé’t female ne taking him went, “Ground this hole ne’ stood Riya? i’x ka" aho®’yé, atya’ xi-ya™ ETHNOLOGY [BULL. 47 ka" ma/nta de’yé wahé’ (ob.) outofthe sentit entering way (pl.) a‘/hi-ya® ku’di. Ekeka™” the skin “the gaveto And then him, ka? aka’naki ko’, (ob.) she gets out when, from ya’ fiki-ya" female the pitcé’di ko ayind-hé’ pitca hi’,” kiyé’di xye’ni, pitce’ni ha’nde ka? leaps too awo’'d another when you akya™ hi. i her from him, kiya’ ples leap will, de A’‘de o” They had gone ni walking O’tu They shot him kiyo’wo another him kiké’ ifkowa’ though he himself ki’de o” he had gone back *¢ Aksfip-ta’! ‘*Look sharp! ha’nde ka” was when ya’ xa almost ku’ gave to ha? and ksi’hi not thinking kétca’na_ kide’di. again he went back. kétea’na dé’. again went. katte’ni, he did not die, ku’ ka® gave when to him kétca’/na_ o’tu. again they shotat him. ya’ndi the (sub.}, Kya” There Kétca’na Again Ekeka” kiya’ And then again ki’de. went back. ** Kiya’ idé’ “Again you go die kidu’si ha® kidé’di, ae gaveto tookfrom and went home _ (ob.) him [chief] kide’di. Eya™ ki’di ha™ ta’-o wa/adi he went ere pnobed and killed very home. home deer ha® kiha’né ta-xi’ ya"™-ka®’ kiyo’tu. and theyfound mystery the (ob.) They shot at it for him deer it for him. tea’k hu oni ko’ eya™ kiya’ de’di. whence he had come _ there os he went. “Ki’di oni na’,” “Shecame long home ago (male) de’ -héd-ha™” ku’ atya’-xi chief you Deer é’di a®’ya-xi’ said chief o2 to him [chief] e’ya®-k o” ta-o’ ha’nde oni. that (ob.) using killing was in the deer past. ta-pa’-k o” ta’-o deerhead using killing they usually,in (ob.) deer were the past Eke’ xa. edi’ ta té’ topa’ usually. Thatiswhy deer dies four [times] E’ke So Indians yaxa™ when said tohim kiya’ again o’tu. kétca’na. they shot at ki’di arrived when, again iikowa’ he himself ite’ tiko’he na™ni xyo’,” kiyé sure enough a’ndi. ae (sub.) kidu’si ha® kiya’ made thatfinished when gave tookitfrom and again went home. yuke’ o®xa’ a®ya’ sahi-di’ tcfimana’ yafika’ “put, ha’nde he was when o’tu. they shotat him. a’ hi-ya® skin the leaping mec! ka® when was nya‘di Bite ki’di. arrived again. de’,” she goes,” Ekeka®’ And then kat’ when Eke’ So é’tu the sai de’ went kiké’ again. though him ka”, kétca’na a’hi-ya® again skin the ksi’/hi ha’nde ka?’ not was when thinking kidi’ arrived again kat’ when E’ya® ree xye nl There y but ha® in that and case,’’ him tca’k hu . oni ko'leyas where coming he had been the there [=whence he had come] tei/diki’/xti ka®” wata’ yuke’ how he could (ob. ?) watch- they do it ing were Ekeka” eya™hi® du’si ha® And then hereached hetook and there De o”nidi’ eya™hi® ka™, Going he was hereached when there Ekeha” ta-pa’-k. kiya’ And then deer head (ob.) mes Eya” ki’di ha” Te reached and home K’ke ka” That is why must am re kide’di. oni hetu’ xa. inthe they usually. past say etu’ they say (sub.) a long time ago te’ tiko’hé étu xa’. dies sureenough they usually. say poRspY-swaNToN] THE BILOXI AND OFO LANGUAGES 83 NOTES 1. daz, i. e., da” ha", before kidz; so eyatx (2) for eyahi™ before kidi. 3. aati ha”, etc. Can ha, “here,” be used instead of ka”, ‘*if, when” (perhaps used in the sense of although)? According to the context the meaning appears to be, ‘‘ Though they were women they overtook him.” The Deer people who overtook the man were women. These Deer women seem to have been harmless compared with the Deer women of Dakota folklore. 5. yayinkaxtu, -tu, pl. ending; x, a sign of contraction before -tu, therefore the verb stem must have been either yiikaha” or yin- kahi, rather than yitka'do"nd’' or yinka'to nd’ (yiikati + o"ni), the usual [modern] form; fz has a future reference; Aida”, judging from the context, is a masculine interrogative sign; 2"da, a sign of consent. 7. Ayaxi-ya" naxé ka"tea, etc. The chief must hear your request before we can give you our answer; ade o"nidi, for that reason [to notify the chief| they departed; o"nddz usually refers to some ante- cedent generally expressed. 8. wapid, instead of wapi: (a) the final d may be a contraction of -di, the sign of the nominative or subject (see awod, 12); or (8) it may be compared with ¢upé (10) used instead of ¢upe (in 7); aduksé’ = atikse'; wahé (compare, wwé and wa), ‘they go down into [a hole in the ground or under water].” 9. ahoryé (ahe, o”, -yé). 12. awod; final d is perhaps a contraction of -di, the sign of the subject or nominative. (See xupid, 8.) 14. Aksip-ta (aksip?), ‘‘to be on the alert, look sharp.” Compare the Gegiha sabe’; imperative, saba'-ga! 20. Ta xidi, a magic deer. 22. Though the Indians shot the magic or mystery Deer they could not kill its spirit. The man to whom it had been given took up its skin and carried it back to Deer Land. 24. The deer head now given differed from the deerskin and the mystery Deer. 27. yanka, a sign in form of the object, but in use of the subject. TRANSLATION There was once a worthless man who was walking along in search of game. He found a deerskin that had but recently been taken from the animal. He took up the skin and started toward home. When he had nearly arrived there, he thought, ‘‘I will say that I shot at it and killed it.” While he was thinking thus, some Deer women overtook him. They did not wish to let him retain the skin, which they said was theirs, so they said to him, ‘‘Give it back to us.” 84 BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 The man replied, ‘‘I will return it to you if you [all] will marry me.” ‘‘Agreed,” said the Deer women, and then he gave them the skin. ‘*But before we can act in the matter, we must first tell the chief,” said the Deer women, and for that reason they departed for Deer Land, taking the man with them. By and by they came toa hole in the ground that was covered by a box. They pushed the box aside, and went down into the hole. When they reached their own land, they put a deerskin on the man: it was a skin which the chief gave bim. In the course of time the Deer women departed, taking the husband along. [Up to this time only one woman had become his real wife, the rest must have been his potential wives.] Said the chief to the man before starting, ‘‘ When your wife emerges from the hole in the ground and makes a leap, you too must leap.” But the man did not leap at the proper time, so another person came and deprived him of his wife. After he was separated from the Deer women he was walk- ing about as a deer, and when some Indians spied him they shot at him. They had Site given him a fatal wound, when he started off to Deer Land, which he soon reached. Another skin was given him, and the chief ay ‘* Look sharp; she goes again!” And though he went with his wife, he was forgetful of the warning given him, and so they shot at him again. Though he was wounded, he did not die, but off he went again to Deer Land. On his return thither another deerskin was given him, and again did he depart for the Indian country. Another time did he prove forget- ful, and therefore he was wounded again. On his return to Deer Land the chief said, ‘‘ If you go again, and do not remeinber, in that case you must surely die!” Then the chief gave him a magic deer instead of a deerskin, and let him return to the Indian country. On his return thither he killed so many deer that the Indians won- dered how he could do it. So they watched all his movements, and at last they found his magic deer, at which they shot. The man went to the spot, took up the deerskin [of the magic deer] and carried it back to Deer Land. After going for some time, he arrived, and when he saw the chief, the latter said. ‘‘ She came back long ago,” referring to the magic deer. Then the chief gave to the man a deer head, instructing him how to use it. The man took the deer head and departed once more for the Indian country. He reached there again, and from that time forward he was using the deer head, by means of which he killed many deer, so the old people have said. It was in consequence of the gift of the deer head to the Indian that the Indians who lived long ago became expert in killing deer by means of other deer heads. And the people say that, because of the acts of the man who had the Deer woman for a wife, now each natural deer seems to die four times, and not till it dies the fourth time does it really expire. DORSHY—S WANTON | THE BILOXI AND OFO LANGUAGES 85 28. TUHE, THE THUNDER BEING Tuhe’ tukani’ yandi’ Tuhe’ ti’tka de’ ti axi kiyé ha’nde_ ka® Thunder his mother’s the (sub.) Thunder into the sent him treating was when being brother being house =" doctoring’’) axikiye’ ha® tixyi’ ke de’di. Ekeka” vitor’ a’nde i®ka"hi® treating him and medicine todig went. And then ¢ be wife was to dip up water dé ne’ ha® na/suki-k ha’ne ha® ‘‘Nasuki’ yande’ ya®’xkiyo’tu-te’,” was going and squirrel(ob.) found and “ Squirrel that shootatitforme”’ (female : to males) e' ha’nde ka", ‘*Tci/diké de’ fko’ hi ni’ki na;” e’ hande’ say- she was when ‘How this Ishoot can not .’ saying was ing (masc.) it 5 kiké’, ‘“‘Itcitca’ atu’wé ha/nde ni’,” e’ ha’nde ka”, ‘Tci’diké though ‘Brush (under- lodged in it it is - >» saying was wher “ How growth) (fem.) it fiko® de’ fiko’ hi ni’ki na’,” e’ ha’nde ka", ta/fki yandi’ Ido this Ishoot can not > 7" Jsayane was when hissister the (sub.) (mase.) it afksa’wi-k akii/dfiksa’yé kt’ ka® kf’dfiksa’yé o’k taho’ ka® arrow (ob.) ere it e through gaveit when througha ts he shot it, itfell when to him when ta’fikiya™ eyathi”, tcaoxé’ kida de’, pa’naxti’kiyé yihi’ xe’ni his sister arrived there claws pickedup went she got all from it she but thought ka" tea/oxé ifik sti’ ne’ ka™ a/ksix kane’ ka" ~ e’-ya? when claw small very stood (ob.or_ she forgot the past (ob. or that when) and left it (ob.) when) 10 kidu’si ha" ixkidu’sasa de’ e’da® ha®™ ha-i/txaxti’ ha” took from and scratched herself often this finished and(when) very bloody and pe’taxti yehiya’ toho’ ha® ihé’ ma/fiki. Ma’x ki’di yitka’di. fire-place close to shelay and grunting the recl. [As she was] he came he husband. ob. reclining home Ekeka”, ‘‘It/ksiki’ axiya’ki-daha’ yande’ dixya™” aka’naki’ And then ‘‘Your sister’s son you see dre them in the you were when(=but) he got out house to treat them yandu’sasa’ te’-héd-ka® Gtike’ ma‘fki ni’,” 6’di. Ekeka™, scratched me in that fin- when so I recline oe she said. And then many places ished (fem.) ‘‘Yaka/naki yande’ xa di’ ifike’ nixki’ aka’naki a’nde-ha”tca-ta’,” “You got out you are in the past so because to get out be continue” (male to male 1st time) 15 ki'yé ha®, “‘A’fkei da’ ku hi’,” ki'yé ka” de’di. Ekeha” said to saidto and “ATTOW gather come in order ‘ when went, And then him . back to (?)’”’ him afiksi da’ ki’di. Ekeka™, “Btiké’ niki’,” kiyé’ ka", ‘‘a/fiksi arrow gath- reached And then “Such not,” said to when “arrow ered home. him ktidéxyi’,” kiya’ kiyé’ kat’ kiya’ de’di. I’yé o” ha® de’di spotted”’ again ae to when again went. Food made and went im xéhe’yé ha" ni ha’nde. Afksi’ i”dahi ni ha’nde_ ka’, putitdown and walking was. ATrow seeking walking was when Teétkana’di i”yé-ya® ha’né du’ti na’fki. Ekeka” e’ya® ki'di. Ancient of food the found eating thesitting And then there came Rabbits Nee back. 20 ‘‘Ka’wak iyo” ini’ ya’nde wo’.” e’ ka", ‘*Tuka/nidi’ a’fiksi “What youdo you you are (ye ae when Bed crt home ts arrow walk rother ktidéx xt! & ka® &tiké’ Oni’ fika’ sda aa » hé’ ka", Tcé/tkanadi’, spotte said when so I walk Tam , said when Ancientof Rabbits (=as) (masc.) ne ‘“*To’hu siip’ka’ ptipé’ topa’yé ku-ta’,” kiyé’ >» pape’. K’ya" “Black rattan vine cut through in four be returning” said to el e cut it There often pieces [with]—(male him through, to male Ist tima), 25 30 35 40 86 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ki/di ka® xa/nina’ndiye ka™ de’ ka™ ndés-xidi’ di® akikino’xwé came when he [Rabbit] rolled when went when rattlesnakes the ran after one : back them over (sub.) another ka™ afiksi-k ktidé’xyi yihi’xti ka® papé’ de’ diiktitcké’ topa’yé ha® when arrow(ob.) spotted agreat when ecut there tied four pieces and many through (?) often ki’x kide’di. Eya™ ki’di ka™ afiks o” na’/fki ha", ma hi”, kiya’ kiyé’ [Tuhe] went There reached when arrow mak- wassit- and turkey again said to carried home. home ing ting feathers him on his back ka” ma i®dahi’ ha’nde ode’. Ma’-ya™ ha’né hi® kida’ when turkey toseek was in the past (7?) Turkey the found feather eee or [un- cle] te’- héd- ha” e’ya® _ kikihi”’ dixya™, **Ktike’ miki’. Ma’ that finished when there took home to him when “Such not. Turkey sa" hit’.,” kiya’ kiyé’ ka®, kétca’na kiya’ dé. Ma’ sa® i®’dahi white feather,” again saidto him when asecondtime again went. Turkeywhite seeking ande’ dixya™ ayo’ yeho” da o™ dixya™” Aya’ i*titeya’ -di was when edge of lake iiss going when man oldman _ (sub.) along a®sfina’ kafiko™” na’fiki. Ekeka™” tcufk-ta’ andi agstina’ duck trapping he sat. And then dog his the (sub.) duck dtikta’x ka™ ani’ na’ta- ya® a’de ta’a"t ka", ‘*‘ He-he+ha’» said when he went There home you (fem.) to him home. ki’di ha™, ‘‘Ki’désk yifiki’ ayé’x yayuke’ ya" te’ a’nde na’,” he got and “ Bird small you you the this itis » home said were (mase. V5 & ha® asa/hiyé ka® du’si dé’ ka® aki’kino’xé a/dé Kuwhi said and hepitched when [bird] went when they chased it they Up iton took one after went. [child] another de’di aho’-ya® pa’ i/dé_ de’di. Eke o"'nidi’ aya’ P pa sat’ went bone the alone falling went. Therefore eagle a®-tatka’-k oyihi’xtitu. xa’, dutute’di, etu xa’. children (ob.) they want always they wish to they always. badly eat them say Ekeka” tuka’ni yandi’ a’fiksi o" te’-héd-ha” naha’ti uxéhe’yé Andthen hismother’s the (sub.) arrow mak- that finished when boat caused him brother ing to sit in it a'ni ta™ sa™hi®’ya" ha’hi ha® na/o"de’yé. ‘‘Na’/o"de’yé da-ta’,” water large oontheother tookhim and set the grass “To set the grass go” (maleto side thither afire. afire male, Ist time), ki’yé ha” int-ko’ a’kiya ade’yé a’nt ka™ nao”de’yé da oni said to and he (sub.) behind burningit was when setting the he was him grass afire going xe’ni nao"de’yé w'p ka", ‘‘Kide’ yéke’ na,” yihi’ ta™hi?’x but grass set afire a when. ‘Gone home must have he heranand (masc.) thought kide’. E’ya™ ki’di ka® a/ni nata’-ya™ a’nt ka® aiiksa’pixti ika” went There reached when water middle the he was when bow string back. again du'wé i®ki’natcé, uka/fiki du’xta" hu’. A’ni ye’hi-ka® hi” dixya” untied threw it itecaught pullingit it was Water edgeof (ob.) itcameto when on to it coming. uksa’ki kiya’ de. Ptkxyi’ o® te’-hé’da® ha” kiya’ i*ki’natcé,kiya’ he cut it again went. Loop made that finished and again threw it again uka’fiki, kiya’ du’xta" hu’. A’ni ye’hi-ka® ithi” dixya”™ uksa’ki itlodgedor again pullingit itwas Water ae of (ob.) it came when he cut it caught on coming. to DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 89 kiya’ de. Ptikxyi’ o® tehé’da® ha™ kiya’ iki/natcé kiya’ uka’fiki, again went. Loop made finished and again threw it again it lodgedor that caught on it kiya’ du’xta? hu’. A’ni ye’hi-ka® ihi’ dixya” uksa’ki kiya’ de. again pulling it itwas Water edgeof (ob.) itcame when hecutit again went. coming. to 90 Pikxyi’ o® te-hé/da" ha? kiya’ i*ki/natcé kusta”hitni ka? ifki’x Loop made thatfinishcd and again threw it could notreach when heleft to it him and kide'di. Ekekat’, ‘‘Nka’peni,” na"’we nix ne’ ka™ pfi/spfis nix ne’ went home. And then, “T can go he he was when getting he was around it’’ thought walking dusk walking ‘ka® Tifika’na, ‘“‘Ti7+” he’ ka®, ‘‘Se’hiyé! kf’désk ki’dini when Sap-sucker note of said when, ‘*O pshaw! bird ugly the bird that étiké’xtihi”,” & ha” nix ne’ ka®, ‘‘Nki’ndi fiko™’ dixya™ ayi’ni such a one is that,’’ said and was when, “T (sub.) I do it i you get walking well pihena’ni.” ‘‘Tcidi‘yaiko” ka® fiki’ni pi’hédi ko e’kiyafiko*-ta’,” could.” “Youdoanything if I get well can if doso forme” (male for me to male, 1st time) meee 86a’, Oakti’-dik iyat-ta’,” kiyé’ ka®, ‘*Tci'diké said to when ‘*My house (ob.) yousleep’’ (male said to when, ‘How him to male, ist time) him dé’ fika’di na’ni wo’,” é’ aes yeitel kina’ wiyé this I climb can sae said when tongue poked it out for him’ ka" = yé'tci naski’xti ka® du’si adi dedi. Ekeha™ when tongue very long when S08 hold = climb- he went. And then of it ing ku’hiya™ adi’ tox ma’x ka™ A™ya xo’hiya™ hu’x najfiké’di. E’ke up there climbed he waslying when Old woman was eorene in the Well istance. he’eya™hi® ha®’, ‘‘He+! né’tka ma/iki ha’ xa?,” 6’ ha"te kité’ hant there she ar- and, ““O yes! right he lies ? ” said when shehit was rived here on [the ; tree] : 100 kide’ na®’p ka? kiya’ kipa’hani. Ekeha®’ tidupi’ ha® kiya’ nix ne’ till day when again shedisappeared. Andthen healighted and again was walk- ing kide’-psi. Pfispfis-k’ nix ne’ ka® Pfikptika’yi-na’di oho” ha’nde till night. Getting dusk when was when Ancient of large black was crying out walking Woodpeckers (sub. ) ka™, ‘‘Se’hiyé! kt’désk kf’dini étiké’xtihi’,” @ ha” nix ne’ ka®, when “O pshaw! bird ugly sucha oneas that” said and was walking when “Nki/ndi fiko™ dixya” ayi'ni pi’hena’ni.” ‘‘Tcidi’/yafiko™ ka? “*T (sub.) I do it if you get well could.” “You do anything forme if fki/ni pi’hédi ko e’kiya’fiko®-ta’,” ki’yé ka™, “6 Onkti’-dik iya-ta’,” I get can if dosoforme” (maleto saidto when, ‘My house (ob.) yousleep” well male, first time) him (male to male, first time) 105 kiyé’ ka", ‘*Tci’diké dé’ fika’di na’ni wo’,” & ka", yé’tei kina’wiyé saidto when, “ How this Iclimb can ? ’’? said when tongue poked it out him for him ka", yé’tci naski’xti ka®™ du’si a’di de’di. Ekeha” ku’hiya™ adi’ when tongue very long when took hold climb- went. And then up there climbed of it ing toxma’x ka® A” ya xo’hiya™ hu’x nafké’di. E’ke he’eya™hi® ha™, he was lying when, Old woman was coming in the Well there she ar- and distance. rived *““He+! né’tka ma’fiki ha’ xa®,” &’ hatte kité’ hant kide’ na™”p ka™ “Ovyes! right here he lies ? si said when shehit was till day when {on the tree] kiya’ kfipa’hani. Ekeha™ tidupi’ ha™ kiya’ nix ne’ kide’ psi. again shedisappeared. Andthen healighted and again waswalking till night. 110 115 120 125 130 90 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Piispts-k’ nix ne’ ka" Po’dadi oho” hande ka’, ‘‘Sé’hiye! Podi’ Getting when he was when Swamp was hooting when, “*O pshawl Swamp dark walking Owl Owl kiidini’ 8tiké’xtihi’!” 6’ hattca, “Nki’ndi fiko™ dixya™ ayi’ni ugly such a one as thatl” said when (?) “T(sub.) I do it you get we pi’hena’ni.” “‘Tcidi’yaiko” ka" fiki’ni pi’hédi ko e’kiya’fiko®-ta’,” could,” **You do anything if I get well can if dosofor me” (male to for me male, first time) ki’'yé ka”, “Ofkti/-dik iya™-ta’,” kiys’ ka", ‘Tei/diké dé’ fika’di said to when, ‘*Myhouse (ob.) yousleep"’ [at] saidto when, “How this Iclimb him (male tomale, him first time) na’ni wo’,” 8 ka® txoki’ xéhéx xéheyé so"sa’ nati’ a’xéhe’yé can nae said when toad steps put cy. ob- one just set it on stools jects on (barely) na’x ka", ‘*'Te’ ko nati’ a’xéhe’hafiké na’fiki na’,” 6’ ka", apfidi’ de’di. it was when “This (ob.) barely I have stuck it on . ” said when he went, sitting (masc. ) stepped over it Kya"hi” tox ma/fiki. Tefima’na hu’x nafiké’di A™ya xo’hi. E’ke He arrived he was reclining. Again she was coming in Old woman. Well there the distance e’ya"hi hat, “E’de nv’tka ma‘iki ya xa,” & ha” “Nika’di hat arrived and, “Right here he lies , said and “T climb and there fifikpa’ni toho’ ko du’s-tu-té’,” teuik-ta’ ya" kiyé’-daha’ ha®, Iknock him hefalls when you (pl.) catch him” dog his she saidittothem and, (female to males) “Nki/ndini’, é ha’nt kik’ ayi”ktuni’,” &’ ha®tca’ adi’x da o” txox nati’ “Tt isa he contin- though donot [ye] she contin- climb- wasgo- toad- just says ues let him go,” said ued(?) ing ing se y) axéhe’yé na/fiki-k a/si_ natcfipi’ ama/-ya" de’x taho’. Ekeka™” stuck on sitting (ob.) stepped foot ground the going fell. And then on. slipped (dis- tant) teufik-ta’ yan-di du’s-tu i‘nt-ka". ‘‘Nki’ndi ni’! Nki/ndi ni’!” ee’ dog her the (sub.) eel oot her, Ch hp (fat It is I)” said er hande’ kiké’, ki’fiktuni’xti. De’ ana®’pi ha” i’niktu ka” teu’fki continued though they did not let Then daylight and they when dog her go at all. sist her kite’ hande’ naha’ kfpa’hani. Ekeka™ ti/dupi ha” ké’tcfima’na she hit continued a while disappeared, And then alighted and a second time at (=Wwas) de’ kide’-psi. Ka’wa ki/ké kawaké’ni ni‘x ne ha” a’ma_ tupé’ going till night. What at all said nothing walk- he and ground hole ing moved ne’ ka™ ha’né ha® uwé’ de to’x ma®x ka™ ekeka™ tcfima’na stood (ob.) foundit and going went waslyingdown when _ and then again (7) 08 in when hu’x nafké’di. E’yathi’ ha®, ‘‘E’de né’tka ma‘fiki ha xa,” she was coming in the She reached and “ Here right he lies,’”’ distance. there here 8 ha® e’ya"hi” akfidi’ ka" wfdwiidé’ ka® yahe’ya™ka™ de’x said and reached she peeped when it lightened when away off she there down went into it taho’. Etiké’ ne’ kide’-na™pi’. Ekeka” tce(ma’na kfipa’hani. fell. cab moved till day. And then again she disappeared. that Ekeka” aka’naki ha nix ne’ ka® kide’-kittita’xthe’ ka" tidupi’ And then he got out and ne when till noon when a ford walking ne’ ka" ha’né&. Aya™ ne’ ka® a’di de’ ku’hiya® xé’x na™x stood (ob.) hefoundit, Tree stood (ob.) on went up above sitting m ae ng st. pORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 91 ka” a®xti’-di® i/fika® a’hi a’maki. EK’ke a’ni-ya™ iwhi” a/ni akidi’tu when woman (sub.) to rd they were coming. Well water the reached water they peeped water down into ka®, titinatci’ yak kido™hi ha’, ‘‘A*ya’ pi’xti na’fki ni’,” 6& when shadow the (ob.) aad sawit and, “Man very sits ° » said for him good (fem. ) ha, uwé’ de dusi’ wiyithi’, a’wi-ya® pa’ da® aka’naki. Etiké’ and wentin de- she that, she leaves the only took came out. So parted caught thought up him ha’maki de’ snickité’xtitu’ ka", do"-daha’ na/fiki naha’ a’tfitcku’-daha’. they were this they were very when he them hesat a while he spit on them. cold saw 1385 Ekeka” ku’hiya® a’do®xtu ka™ e’ya™ xé’ na™x ka”, ‘‘Tidupi’ And then idee they looked when there sitting hesat when, ‘Get down hi+!”- kiyé’ yuke’. De’x tidu ka”, akuwi’x ka’dé titatu’- eee they were t Ane Then hegot when they took they their the to him. down him along See house ome 140 145 150 ki’xtu ka” e’ya® a/ki"hi” ha® aku’tudi. A™ya’ uwedi’ ku’tu-ka™, they when there they took and theyfedhim. Human stewed they when, reached him being gave with him to him ‘Htike ko ndu’x-ni xa na’,” 6 ka® ta’x uwedi’ kiya’ ki’t “Such (ob.) Idonoteat ever . ” said when venison stewed again they (masc. ) gave to him ka" eya™” ko du’ti ha’nde_ te’-héda®" ha” ekeka™”, ‘‘ Ko"ni’ when that (ob.) eating he was that finished and and then, ‘*Mother kfipi/nixti ni’,” é ha”, xam naske’ ko uno”dé ha" a’ttik tcaiko”yé is so bad : said and, box long (ob.) theylaid and locked him in (fem. ) him in it mam ka biki’diy A’ya ( xo’li yea'ndi: Ki'di ha” > aduty was when came Old woman ‘the (sub.) She and eating lying back reached home na/iki ha” po” na’ fli. ** Dudu’ta xyu’hu,” é she sat and smelling she sat. “Food smells strong,’”’ say- ing face. ee, yo°deo ni, “~ Duduta’x ka". .iduti’ imanky she sat when her daughters, ‘*Food must be (?) if you eat you sit mee ni, akiye yuke’ ka®, “Ato'pi.. «yu’hu,”..) ¢ I think ae ar? saying they when, “Fresh smells said (fem.) to her - were strong,” ka", ‘‘Ato’pix ka”, idu’ti ina’fiki ffkihi’ ni,” kiyé’ yuke’ when ‘Fresh must if ou are eating I think et? my were Pie be(?) sitting] (fem.) ka", ‘*Tct/dikiina’, xa’pxotka’ “yan du’xta® aku’-ka?,” 6 ka, when “Old but small box empty pull it bring it hither’? said when (see Note.) (female speaking), du’xta" mafki. E’ya® ki®’x ka® dupfidé’ ka", a’hi ne’di. Ekeka?’, pulling it the recl. ae arrived when ee it when empty it stood. And then one. *‘Awo’ ne’ya®? xa™,” kiyé’ ka® kiya’ duxta®, ma‘fiki. E’ya® “Other that std. bringl(?)’’ saidto when erie pulling it the reel. There one ‘him one. ki’x ka? dupfidé’ ka® a’/hi ne’di. Ekeka™, ‘‘Kiyo’wo ne’ya® xa®’,” arrived when openedit when empty it stood. And then, “ Other that std. bring it!” one (?) 6’ ka" kiya’ duxta” ma’fiki. E’ya® ki’x ka" dupfidé’ ka® a’hi said when again pullingit therecl.one. There arrived when roa it when empty ne‘di. Ekeka® ‘‘Xa’m na’skex ya™,” 6’ ka® eyathi®. Duxta?’ it stood. And then Box long the,” said when — Pulled it there, ka", “*Kotni’, tiké’xti na’,” &tu ko’, 8’ka®, ‘‘I*’xka" na<,” 6’ when, ‘‘Omother very heavy a> 79> tee when _ then, **Let it alone!” said (mase.) sai 83515°—Bull. 47—12——7 155 160 165 170 92 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ha™’tca tathi’ de’di. Eya™hi" duptidé’ ka", widwidé’ ka® when () running she went. Reached there opened it when itlightened when (or a while) yahe’ya" kidé’k taho’. Eké’x kine ha®’, ‘“‘Yahédi’ ha ni’, fkédi’ far off when she she fell. She got up and, ‘‘Thisis the way 4 I said it went back (fem.) nixki’,” 6’ hat, ‘*'Ti’hityo’ki-ka® o’xtétu ha,” kiyé’-daha’ ka? because,’’ said and, “Back room in make a fire” she said to them when (female to female) oxté’ yuke’ ka", ‘*Tci/diktina’ i’taha™ni’ya",” kiyé’-daha’ ka®, a ad they were when, “O Teidiktina your sister’s husband,” shesaidtothem when, a fire (sic) ‘“*kO’déski yifiki ne’ya® da®’x ku ka® fika’duwa’xka ni’,” & “bird small that one take becom- when letmeswallowthem (?)” said hold ie ing back whole an ka", ‘‘Kiadé’ska yifitki’ yitda’hi ya’ku ka® ko™nidi a’duwa’xka when, “Bird small you seek youbecom- when mother she swallow it ing back (sub. ) whole hi, é/di_ na,” 6 ha®, kide’ ka™ de’ . té ne’ ka™, ‘“*Ktdé’ska that shesaid . ” said and [Tcidiktina] when togo wished stood when, “Bird it (masc.) went home yifiki ida” te’ ko ku’hixti ada’ dande’ ka" imdaha’x ku-té’,” small youtake wish when veryhigh they go will when youletthem be return- alone ing” (females to males) kiyé’tu. ka™ de’di xyéni kfdé’ska yi/fiki-ya" da” te dixya™ they said when he went but bird small the took wished when to him hold of kuhi’ ade’. Ku’hixti de’di ko, “Viki ku-té’,” kiyé’tu ka® higher they went. Higher went when ‘Letitgo bereturning” they said to whe (female to male), him dé’di xye’ni dis té dixya” ku’hi étike’ de o*di’. Ku’hixti went but tocatch wished when higher so he was going. Very high it né’ ka", ‘*Tci/diktina’, de’ do™x-ka"™ teY/diké yuke. Kuhi’xti-ya® stood when, “O Teidikina, go to see how they are. Very high the ma” nani xya"™” kiyé’ ka" Tel/dikiina’, eya”hi* ka®, kuhixti’ya®™ reclin- might be” said to when Tcidiktna reached when very high ing him there kane ka", do”hi hat kiyo’hi: ‘‘Kotni’,” & ka", pét dig babe was (ob.) hesawit and calledtoher: ‘‘Omother,’ said when fire she took std. in the past eya’hi® ha™ aya™ ade’yé. Ekeka” yao” ne’ ka® xohi’xti neuched when tree set it afire. And then singing hestood when a great rain there ki/’di ka® xo’hi -ya"™ kokta’ kide’ ka™ pe’ti-ya® st’p ka® came when oldwoman the ran went back when fire the blae when back tidu’pi ha® kide’di. Eya”’ ki’di ka™, ‘‘Tci’dikiina’, e’wa de’ ha® hecame and wenthome. There reached when, “O Tcidiktna, yonder go and down home ya’taha”’ni kiyé’-daha’-ka", ta"hi’ kideyafko"-daha hi ni,” & ka®tca’, thy sister’s hus- say to them running let us get ahead of one - ” said when (?) band (female to male—sic) another (fem.), kétca’na de’di. De’ té ne’ ka®, ‘‘Heya™ a’yihi® ko ama’ tfipé’-ka®™ again he Go wished stood when, ‘‘There youreach when ground hole (ob.) went. yuno”de te’ di® étiké’ hé nedi ni,” kiyé’tu ka®, ‘‘Ide’yifiki ko tothrow you wishes as so saying she . ” theysaid when, ‘ Youget there when into it (?) that stands (fem.) to him ahead pitcé’hayé’ ama’ téipe’ yatku’hi ko éma™hi? ko uxta’xk utoho-té’,” youjumpover ground hole youreach when shegets when pushher make her fall it the other just there and in” (females to side male) kiyé’tu ka®’tca de’di. Eya™hi® ka, ‘‘N+du<,” 6’ ha"tca’ déx kifiké they said when he He got when, ‘“ Let us go,” said when to go pretend- to him (2) went. there ing DORSHY—S WANTON ] THE BILOXI AND OFO LANGUAGES 93 175 nedi’<. ‘Ko’, yitskitu’ ha xa,” 6 né’ naha’ de’di. De’di she stood. ‘“‘Ohyes! Youareall scared eh?’ Saying she stood awhile went. Went di’ ama’ tfipé’ pitce! atkyu’hi sa®hi”’ ya" de’ si’x ka. aya’ when ground hole eaped he reached other side this stood when old (?) over the oer side xo’hi- ya? 6/ma?_ ki/di ka” wuxta’xk ka? uto’ho ha® kokohe’ woman the justthere came when hepushed when shefellin and making rat- again er tling sounds dé’x kfipa’hani. Ekeka™ kide’di. Ekeka™ Tci‘dikiina’ a’hi? nanki’ she she disappeared. And then he went And then Teidiktna erying sat went back. e’- héd- ha®’, Kotni’ u’kafka’yi ku’kidatcke’yé te’- héd- ha” that finished when His mother her vine he tied em raeh We that finished when or her 180 de’yé ‘de’ ha® o'ni’-ya® uka’fiki aka’naki. Ekeka®’ a’kuwé kide’di. he is went and motherthe shecaught she cane And then he took her home. it out. E’ya" ki'di ha® kétca’na imda’/hiyé. ‘‘Ita’ pa’wehi fiko” ka®™ There reached and again she sent him “ Deer conjuring to Imake when home for (Tuhe). him it taotu’ hi ni’,” & ka®tca’ Tci’dikiina’ ‘tca’na ida’hi eya™hi'. they shoot must . ” said when (?) Teidikiina _again toseek him went deer (fem. ) (Tuhe) thither. Ekeka”, ‘‘Ta’ a’yifikta’ya" iya’nox tédi é’tike he’ ha/nde ni’,” And then “ Deer er pet one to chase she so saying that she is 3 you wishes (fem. See Note) kiyé’ ha®, ‘‘ako’hi i’na ni’,” ki’yé ha", a®ya’ dik-o”-ya™ ustié’ki ee to and, “vard do not stand said to aude man doll stand it him in it,” him up 185 ha® kito’hé né ka™ ta’- ya® tcu’uxti eya“hi™ ha?’ atya’ ditk-o”-ya" and hiding stand when deer ‘the very ‘old eps and man doll the ere pxwé no*dé hande ka" kité’ o’-k taho’. Ekeka™ kide’di. ya” goresit throwing was when shot’ hit when fell. And then went home. ere it down at him him ki’di ha” ké’/tcima’na da’/hiyé. ‘‘Ita’ ka" fiko” kiné reached and again she sent him “* Deer trap I have made it home (for Tuhe). a’de do”xtu ni’,” kiyé’ ka", Tci’diktina’ tca’na eya"hi” kiyé’di. let them go to see it, »? said to when Teidiktina again reached said it to him there him (Tuhe). Ekeka™’, ‘‘Afikadaki yi/fiki na’ dandé ka® titca’ya ni,” kiyé’ te’hétu And then,” “ String small stand will when donot touch it, ds Peck it they (=be) tohim finished 190 ka” de’di xye’ni ‘‘Afikadaka enaski’ yi’fki-ya" ka’wako" nani when he went but “String of that size ~small Re what it do can (ob. seen) wo’,” & ha” titcé’ ka? dtikttcké’ nax ka™ Tci’diktina’ tca’na ? +” said when ein his it when it tied him sat when Teidiktina again wit foot] eya™hit. Diukiitcké’ na’x ka® do™hi ha”, ‘Koi’, ko®ni’, arrived there. Tied sat when = saw him and, “OQ mother! O mother uka”’x kana/fiki no+!” é&’ ka® a®sé’p poxka’ so"o"ni’ it caught theonethathas (saidinecalling)!” said when sledge-hammer kettle him been sitting ; pe’ti yahe’yé ha® ki’ dé’di. Eyathi” ha™ oxté’ ani’ axi/hiyé fire she took and carrying went. She reached and madea water made es together on her back there fire 195 hattca’ te’yé té’ atse’wi-ya" du’si ha™, ‘‘Ka’wa_ iksixtu’ atlength tokillhim wished ax the took and “What you are crazy ire ni’,” 6 ha, ‘‘Tcane’, ikte’tu-k ité’-so™sa-tu pi’hédi that ae said and, “Whereisit youare when you once ppl. ought (7) Geiaiot an (fem.) hit die ending. 200 205 210 215 94 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ha’,” kiyd’ ne’ kat, ‘‘Ofikpaya’,” 8 ka", ‘“‘E’ni kihi’,” fee seid y, him stood when, “ My head,” said he when, “ Not it I think,” é&’ hat, **Tcane’ ikte’tu-k ité’-so’sa-tu pi/hédi ha’,” hs ne’ ka®, said and, ‘*Whereisit youare when you once pl. ought (?) ? , said to stood when, she hit die end- ing ‘“‘Ofikpaya’,” e’ ka® ‘¢E/ni kihi’,” @ ka", “Iiikspo’niya’,” & ka, “My aod. ? oe when ‘“Notit I think,” eae when, ‘‘ [On] my ankle,” Serie when, e she e ‘*Heha ni’ fikedi’ nixki’,” 6 ha™ kite’ té ha’nde ha™ dekifike’ “Thatisit . I said it because, ” said and tohit she was and motioning (fem.) she him wished yix né ha” de’yé ka® pitcé’ ka®™ afikada’ yiftki-ya” ki/diksé’ki stood and she nt when hejumped when string “little ye she hat two it or hi ha” a®se’wi yafika’ akya™hi ha i/nt-ka® kite’ te’yé ha® so™ axihi’ and ax the (ob.) ef took and her hehit killed and kettle boiling from her ra ne’ya"-ka® xwthe’ unaski’ki ha®, ‘‘Tci’dikitina’, mala tie nax ka™ that stand- (ob.) he her pressed her and, “ O Teidiktna : afire sitting when or one down in it wa’x ka” du’ti an kida-ta’,” kiyé’ ha"te kide’di. Ekeka’ Tei’ dikiina’ cooked when eatit and gohome’’ (male said atlength he went And then Tcidiktina to tone} 1st to him home. ime pa wahi’ ha’nde. E’ke he’ya® ki/di ka", ‘‘Tehiye’ iythi’ ha alone crying out’ was. So(or well) die reached when, ‘“‘ You killed her you again thought. ni. Kiya’ kidi’ da’nde ni’,” kiyé’ yuké’ ka® anisti’ e’ya™ Again she come will ie saying to they were when sure there back (fem. ) him enough = ki’di. E’ya™ ki’di ka® yo®dao™ so®sa’ pa’ kido’hi na’fiki ha® tfipé’ shecame tie she when ae We n ee one ead ee at sat and hole back. reached for her home ne‘ya" ako’hiye na’x ka™ so"sa’ mas a’dasa™’yé né’ ka® tiipé’-ya® that cleaned away sat When one iron heating it stood when hole _ the (remote) the hair ako’hiyé é’da® ha™ tcea’ki-k ifki’yohoO” ka® mas e’ya™ a/hi® ka® cleaned finished and hand (ob.) she ot edtoher when iron there took it when away the hair ith it tipe’ -ya" usi”hityé kite’tu ka™ atta’ ha’nde e’ke oni te’ tiko’hé. the stuckitin theyhitit when she wasthrowing therefore died really. her head back Ekeka™. yifka’ti yuké’di. E’ke yuke’ de’ ka® kidé’-t ka™ And then they were marrying. So they went(?) when togohome when food were he wished kiko” tehé’detu’ ka" ekeha” ind-hé’ ajfiksiyo” te’-héd-ha” a®xti’ made for they finished when and then he too makingarrows thathe when woman him that finished noxti’ yande’ yandi’ ani’ ye’hiya®™ hi”. Yao" na™x ka® Niixo’d- -xapi’ elder that the(sub.) water closeto arrived. Singing shesat when Alligator box kidi’x taho’ ka™ a’kidu’si-di éda*tu’ ka® usi”hi® de’di. Ekeka”, came lay when they continued they when standing went. And then, back,and down packing things finished in in the ‘“‘boat”’ ‘“Nkiyao™” naxe’ xa ko’ tcinahi” xa dande’ ni® ka™ fikiyao” ku- “Tsing he hears still when he goes fast still will when I sing aan oes na’xéni ko’ kfide’ni da’nde ka” i®ye’ de’yakiya’ hi ni’,” kiyé’ tehétu’ not hear when he not go will when food you must send .’ gsaidto they ahead for me (fem. ) him finished ka" dedi’. Ekeha™ it’yé de’kiya kide’ tca’ ka® teu’fiki kiya’ de’yé, when hewent. Andthen ean he sent y3 till all was when dog again he sent ahead gone off no’xé de du’si na’yi. E’ya® kaka’nakani’ ha® Xyi’nixka kiya’ chasing went bag dae 2 re es hehadnotcomeout and “ote again it (=had not reached the other shore) DORSEY-S WANTON ] THE BILOXI AND OFO LANGUAGES 95 de’yé. E’ya® di” tcyuxti ya" aka’nak na’nteke ha” du’si na’yi. he sent Thatone (sub.) went so fast he came out nearly and caught swal- off. . (=reached the it lowed it. ; other ee: 220 Ekeha” afiksi’-k akité’ -k dé’ ama’ tidi’p ka® kfide’ni. Afiksi’- Andthen arrows (ob.) heshot when went ground mento when pais ator] Arrow id not go ya" kite’ kidé’ ka" pikxyi’ uxwohs’ sathi’”ya" _aka’naki. the heshotit forcibly when loop of string hesatinit totheotherside he got over. Ekeha” tuka’ni ti’-ya" da’ o"ni. Ta/tki yandi’ hu’x ne‘di. And then his mother’s house the he was going. His sister the (sub.) was coming brother (close at hand). Hux ne’ ka® afksi’ akité’ kide ta’niya™ ti’dup ka™ dusi’. Was coming when arrow’. heshotit forcibly first italighted when she took [close at hand] it. **Ka’wat afiksiyo” ha. Tando’ afiksiyo” ha’nde o® e’ke xyé’,” ‘““Whoever made arrows (7?) My brother making was inthe so indeed” (female sp.) arrows past 995 8’ ha®, ‘‘Ka’wat oni ko kstifika’ hi ni’,” é’ ha®™ naxa’x ksé’ said and, “Whoever madeit if Ibreakit will (i 5 said and notyet breakit em. t8 ka™, ‘‘Ksa’ya na’. Nkindi’ikta na’,” 6’ ka® ta’fki-ya® wished when, ‘Do not break it. It is mine ot said when hissister the ha’né. Kiné’pi wa/adi. Dusi’ wahé’ ha’nde ha®, ‘‘Ka’k iyo” found She was glad very. She took crying out was and “What you do him, hold te ya'nde, ha™,” kiyé’ ka", ‘‘Nka’o" té fikan’de ni’,” &’ ka, wish you are (?),” saidtoher when, ‘‘Imake wish Tam ”? said when, hominy (fem.) she ““Tuka’nixa” attatka’ tcanaska kta wo’,” hé’ ka®, ‘‘Xé’he ni,” “Mymother’sbrother child how large _his (?)” hesaid that when ‘‘It sits (fm.) em. 930 6 ka®, ‘‘A’ni axi’hiyé ko’ ek uno™da-di’,” kiyé’ ka"te kidé’di. she when, ‘Water youboilit when in it you put it [the ’ hesaidto atlength he went said child] in,” her home. ““Te’hiyétu te’ ko ndao’ kudi’,” kiyé’ ka" kidé’di. Eya™ ki’di “They killyou wish when hither becoming hesaid when wenthome. There she got back,”’ to her home ha” a’/ni axihi’yé yao” ne’di. Yao” né ka”, ‘‘ Ka’, O’-pa-na’ske- and water shemadeit singing shestood. Singing she when, “(said in Very long- boil stood ridicule) headed- ho”’na ko nao™t-ka® tando’ya kidi’ dande’, kiyé’tu ka™’tca ha’ na,” fish (sub.) to-day herbrother have will, theytoldher musthave = come home ; (masc.) é’ kat, “‘Ayi’xtu xa™ ite’tu ya"xa™ kiya’ iki”hi"tu’ xa _ ha’’tca said when, a (pl.) you die when again do you [all] come back 235 ha’,” kiyé’-daha’. Ani’ axi’hiye né’ ka®, ‘‘A™tatka’-ya™ ndu’si CRG she said to them. Water pane it shestood when, “Child the I take it oi uxwe’hénké a’ka® téti’ kika’,” édi’. E’ ha’nde ha®™ a®tatka’-ya™ I put it in suppose it die Iwonderif,’’shesaid. Sayingit was and child ‘the uxwéhe’yé. Ekeka™ te’yé té ha” akuwé’ ada’ o"ni, tando’ ne’ya®™ she set itin a And then to a wished and taking her they were going her that std. water]. her ae brother one yuwa’ya"-ka" a’da oni. Ekeka” naxa’x I hi di” aya”- toward him (ob.?) they were going. And then not yet time to when stick killed her (?) (?) ya" aku’hitu’ ka® tando’-ya™ e’ma™ hu’ akana’x ka" ama-xa’wo? ni’ an the they raisedit when her the just was camein when spade [on her] brother there coming sight 240 da’swa de’yé isi’nti mak-o"ni’ E’xka-na'skana’-di*. (See variant, p. in behind seniit fora therecl. made Long-necked Buzzard, (sub.). him tail ob. it the Ancient one Ekeha” kiné’pi wa/adi. Aya’ tcitci’ kide’ eya®™” ki’di ka® akini’ And then she was very. People they lay down there reached when walking glad all along home on [them] 245 255 15 96 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 kide’, ‘“‘Eya™ ki’di hi’,” kiyé’ ha® tcitci/tu ka® akini’-daha’ went oe [you] must,” rh “A and theylaydown when walkedon them home. get home him all along kide’ eya™ kidi’. Eya™ ki’di ka® pi’s-ka® a™ya’ déx tca’yé ha® went there reached There reached when night when people there he ae and home home. home na’o"-ya"ka” ku’hi de’ té ne’ ha® Kto™hi ya’o" a 'te-ka?, daylight when upward togo wish- stood and Frog to sing he when p ed asked ‘“Nki’spéni.” Ekeka™’, ‘‘Aktada’kana’-di fikint-ko’ fike’ na’ni,” “T do not know how.”’ And then, “Ancient of Toads (sub.) I (sub.) Isay it can,’”’ & ka”, ‘‘Aye’ pihe’di ko, é’x ndo”,” kiyé’ ka®™ -ya’o" ka®, said when ‘‘Yousayit can if tosay let me sentto when sang when, it see”’ im, e’ya" 6’ ka®, “Ei na’,” 6 ha”, “PYtcinke’di ko, “iikepome he (?)- said when, ‘That BY said and, “T jump when my ankle it isit (masc.) dusi-di’,” ta’fiki-ya® kiye’di xye’ ‘ni, pitcé’ ka® dts té’ dutefp dé’ grasp it” (male his sister’ the he said to he when to wished’ she he to female) her jumped gtasp missed went i it kat, ‘‘Nkint-ko’ étike’ fika’nt kiké’ ta tci”tu ko" tei®-ya’fik xkida’ when, “y (sub.) just so Iam itmat- deer theyare when fat ad: ae: Tenfies ters not fat e’ya" i’fikiha’hi hi ni’,”. kiyé’ ka" de omni. E’ke o™ni ‘kat there I will carry it to you 2 she said when he went. Therefore (f em. ) to him ‘¢ Ta-tci"’-daha’yi na” kiyé’tu yu’ke xya’ kfidé ska’-ka®. Eke oni ka” “She saese > gathers deer .” tay cal they always bird (ob.) Therefore at are Aktada’kana’ oho” ha’nde dixya™, ‘‘Xo’hi xya’,” etu’ xa. ‘‘Ani’ Ancient of Toads ‘he is crying out when, “Rain, ” they always. ‘‘Water say ayi” té’-xti ko oho™ étikéhe’ a’nda-ta’,” kiyé’ hattca de’ o™ni you you very if be crying out in that manner” (male saidto atlength he went drink wish to male, ist time), him ka® kxo’honi-xti’ dixya™ Aktada’kana’ oho” hande’ dixya™, ‘* Xo’hi when notrain very when Ancient of Toads is erying out when, “Rain, xya’,” etu’ xa. ” they always. say (Variant of lines 239-240) Hé’xka-na’ske-na’di maxa’wo"ni’ tohe’yé daswa’ de’yé, i®si™di’ The Ancient of Long spade hid it behind sentit resembling (-necked) Buzzards (sub.) a tail né oni di’, Tuhé’ tohé’kiyé’ né o”ni di’. Eke’ oni’ sind-o” that hemade Thunder hidingitfrom stand- he Therefore tail tses it being him ing madeit. a’nde xya’ etu’ xa. E’ke o”nidi’ sint ptca’x o*tu’ maxa’wo"ni’ heis always they always “Therefore tail flat they spade say (or, made it usually). isind-o"’ni di’ etu’ xa. Eke’di si’ndi ptcaxitu’ etu’ xa. out of it made they always. So tail ey are flat they always. a tail say say NOTES There is more of this myth, but Betsy had forgotten it. 1. tithe (ti+ tka). 3. ya xkiyotu (0); riko (0). 8. kida, in full kidadi; ik (pronounced 7#+h)=yinki; aksta= aksth. DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 97 10. exkidusasa (sa). 16. ankst kudéayi; 27-28. Ma sa® hin; 52. Ita ka"; and 53-54. Ita sa tka". In each case some verb must be supplied, either ‘I desire,” or ‘‘ fetch.” 28. et passim. étcana kiya, ‘‘a second time again:” one of these words appears superfluous, according to English ideas of style. 30. kattko" nanki, literally, ‘‘making strings he sat,” he sat sing- ing magic songs to trap the ducks; diktax ha" (diktaht, ka"). 31. He-he+ha< / the second syllable is prolonged, the third is pro- nounced forcibly. 33. 2nordé-k (nondé, ka"*‘when”). The Thunder being’s uncle knew of all these dangers; but he sent his nephew thither, hoping that he would be killed. 35-36. fikadud éd=fikadutt (ti)+éd (éda”). 36. Aya"-toho waninando-ya", the name of a place supposed to be well known to the Thunder being as well as to the Old Man, ‘* Where they roll logs.” 386. nkiz (hi). 38. diko (tho). 40. iki kide, act of the Old Man; #é refers to the Thunder being. 41. sdde, act of the Thunder being. 52. ya"ka", the object, put for yandi, the subject. 75. kiyé (act of the eagle); Aided (act of the Thunder being). 78. dedi(said of the eaglet), 80. uxéheyé (wehe). 81. ta*=nitani= nita"ya". 82. ant=ande, refers to the Thunder being. 83. sip=supz, black, i. e., had gone out. 83. kide: the Thunder being started back toward the bank of the stream; kidz, he reached the bank. 86-89. uksakz, the uncle cut the bowstring in two. 91. pispis: see psi, night. 93. &, referstothe Sapsucker; 95. kzyé (the Thunder being); the sec- ond kiyé refers to the Sapsucker; 96. & (the Thunder being); Acnawiyé, ‘““the act of the bird;” 97. dusz, ‘‘ the act of the Thunder being.” 124. kawakéni (k, negative prefix; hawake, ‘‘ what;” e, to say; -n2, negative suffix). 132. yatik=ya"ka",; & refers to one of the women. 135. tédupi drops -pi before ka*. 137. akutudi instead of akutu (yaku), but perhaps because dz here may mean ‘‘ when.” 138. tax (ta) before wwedi, though aya in the preceding line does not become a”yax before wwedi. 141. maz refers to the recumbent Thunder being. 98 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 143. Dudutax before ka”, perhaps the full meaning is: If there must be meat there, I think that you are [sitting] eating it; so, Afopix ka” in line 145, instead of Atop: ka”. Compare 2"hi"x ka", ‘‘when it had to come;” tahiya” 2"hix ko, *‘ when his time to die must come.” 146. Tcidikiina, said to mean ‘‘Old but small,” the name of the smallest bird found in Louisiana, ‘‘the big-eyed bird,” used in this myth as a personal name, borne by the son of the bad Old Woman. This is not the humming-bird (momoxka). — 147-150. ahi nedi, pronounced a hi nedi. 148. Awo neya" xa": wa", here and in the next line, seems to be an imperative. 151. Xam naskex ya", the verb ‘‘fetch” may be supplied as in 17; 27-28; 52; 53-54. 156. ztaha™niya”, but in 170, yatahani. 159, 171. de té ne ka", ‘‘ when he was getting ready to go;” ada te yuke ka” would be ‘‘ when they were getting ready to go.” 160. 2dahax ku-té, contracted from 72”-daha ha” ku-té, “let them alone and be returning.” 165. ma” for manki (4). 170. kiyé-daha-ka", imperative, female to male, ‘‘Say [thou] to them.” The use of the plural for the singular, and vice versa, occurs often in the myths, but it can not be explained. In this case the Old - Woman orders her son, Zcidikiina, to say something to Tuhe, who is only one person, though daha has a plural reference. 171-173. Warning given to Tuhe by the daughters of the Old Woman. 173. émaha™ (=ema®+7"hi®). 176. atkyuhi (hi): see yatkuhi, 2d sing., in 173; sz™v ka”, from sth", ka® causes the change of Az” to a. 179. Ko ne ukarikay?, ‘‘ his-mother her-vine, devil’s shoestrings,” the goat’s rue ( Zephrosa virginiana). 180. wkanki, ‘*it lodged on her.” There must have been a loop which caught her, or which she caught. | 181. pawehi yo md would be ‘‘ to conjure an animal to or for another person.” 197, etc. aaikpaya, archaic for ufikpaya”, so c7iksponiya for vakspon- aya” (199). 201. kidikstiki, of course this was not intentional on the part of the Old Woman. 203. kiyouté (ate), ‘‘to make a fire for her;” i. e., for cooking the body of your dead mother. 205. kidt refers to Tuhe. 213. Miixod-xapi, ** box alligator,” said by the Biloxi to be a species of alligator which dwells in the ocean. It served as a boat for Tuhe and his party. —_—s ——— DORSHY-SWANTON | THE BILOXI AND OFO LANGUAGES 99 916. deyakiya hi nz, *‘ you must send it ahead for me:” said by the two women (deyakiye, from de). 218. Tuhe threw his dog into the water, and it was pursued by the alligator, which caught and devoured it. 220. The sense is not clear at this place. Part of the myth must have been omitted, for nothing more is said about the two women who had been so helpful to Tuhe. * 995-296. nawax ksé té ka", *‘ when she was about to break it.” See de té ne ka™ (159, 171). 232. O-pa-naske-ho™na, a name given to Tuhe’s sister. 233. tandoya, archaic for tandoya". 237. akuwé ada oni, ‘‘ they were going in pursuit of her.” 238. di”, ‘‘ when” (%). 238-240. The Ancient of Long-necked Buzzards was one of those who wished to kill Tuhe’s sister, because she put her uncle’s child in the kettle of boiling water. Was this Buzzard related to Tuhe’s uncle? Or to Tuhe’s uncle’s wife? 241. A™ya tcitet.... akint kide. A similar incident is found in the myth of the Humming-bird (page 73, lines 28-34). 252, ete. oho” hande dixya", ‘‘Xohi wya,” etu va. Tuhe told the Toad that when he wanted water, he must call, and rain should come, affording him plenty to drink. Therefore, say the Biloxi, when the Toad cries rain comes. TRANSLATION The uncle of Tuhe, the Thunder being, confined his nephew in the house and went to get medicine to administer to him. The man’s wife, while going to the stream to dip up water, found a squirrel. When she returned home, she said to Tuhe, ‘‘ Shoot that squirrel for me.” He replied, ‘‘I can not shoot it.” But the woman said, ‘‘ It is lodged in the brush.” **T can not shoot it,” repeated the youth. Then Tuhe’s sister pushed an arrow through a crack in the wall of the house, and Tuhe shot through the crack, killing the squirrel. Then his sister ran thither and picked up all the claws, as she supposed, but she over- looked a very tiny one. Whereupon the woman went thither, seized the tiny claw, and scratched herself in many places, drawing much blood; and being very bloody she lay by the fireplace, grunting there till the return of her husband. In response to his inquiry, she said, ‘‘ Your nephew whom you confined in the house for the purpose of giving him magic power scratched me again and again, and so I lie here in this condition.” The enraged man said to his nephew, ‘‘Since you have been going out [despite my command to stay in], you can now remain out. Fetch me arrow shafts.” Then Tuhe went to gather arrow shafts. On his 100 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 return with them, the uncle said, ‘‘These are not the right kind. Fetch spotted arrow shafts.” So Tuhe departed again. He took some food with him, and put it down on the ground while he continued walking about. While he was seeking the spotted arrow shafts the Ancient of Rabbits found the food and sat there eating it. Just then Tuhe returned, and the Ancient of Rabbits questioned him, saying, ‘*Why are you walking about?” ‘‘I am going about because my uncle ordered me to get him some spotted arrow shafts,” replied Tuhe. ~“*Cut a black rattan vine into four pieces and bring them to me,” said the Ancient of Rabbits. This was done by Tuhe. The Rabbit rolled the pieces of the rattan vine over and over, and, behold, they became rattlesnakes that chased one another. But they soon resumed the form of spotted arrow shafts, which Tuhe carried home on his back. On reaching home he began to make the arrows, but the uncle ordered him to go to seek turkey feathers. He found the turkeys and gathered many feathers, which he carried home. But the uncle said, ‘‘These are not the right kind. Fetch white turkey feathers.” So Tuhe had to depart again. He reached the edge of a lake, where a very Aged Man sat trapping ducks. Tuhe’s dog scared off the ducks, which went out into the middle of the stream where they sat on the water. ‘‘Oh!” said the Old Man, ‘¢some one has been coming here, and he has scared off my ducks. See! I will kill you and throw you away.” Then arising to his feet . he movedalong. Tuhe approached him, and the Old Man said, ‘‘ Why are you walking about?” ‘‘My uncle ordered me to procure the feathers of white turkeys; therefore Iam walking about,” replied the youth. ‘‘I will go home and eat,” said the Old Man, ‘‘and then I will whip you at the place where they roll logs, in which event there will be plenty of white turkeys everywhere.” So the Old Man took Tuhe to his home. When he got there, the Old Man cut a bamboo brier in four pieces, with one of which he whipped Tuhe as he moved along. On reaching the end of the course the Old Man took another piece of the brier, continuing the castigation, whipping Tuhe back to the start- ing point. Then he used the third piece, and finally the fourth, and then left him. Tuhe then sat down, being very bloody. His dogs trailed him and were yelping as they came. He whistled, and the dogs came to him and licked off the blood. Then the youth arose, called his dogs, went to the house of the Old Man, and when he found him he killed the Old Man. The dogs seized the Old Woman, who cried out, ‘‘I fed him,” hoping to find mercy. But they killed her. Tuhe climbed up into the loft, where he found a great quantity of dried duck meat, which he threw down, sharing it with his dogs. When he finished eating and was preparing to go home, his sister, who thought that he was DORSHY—S WANTON] THE BILOXI AND OFO LANGUAGES 101 dead, was coming toward him, following his trail. The dogs just then were chasing white turkeys, and the latter flew toward the approach- ~ ing girl, who leaped up with arms above her head, trying to catch the turkeys. She fell to the ground with one just as her brother reached her. He picked off the feathers and carried them home to his uncle.’ ‘etch deer sinew,” said the uncle. So the youth departed again. He shot a deer, picked off the sinew, and carried it home to his uncle, who said, ‘‘This is not the kind. Get the sinew of a white deer.” And when the youth had departed for that purpose and was walking about in search of that kind of sinew, the White Deer [chief?] found him, and said, ‘‘ Why are you walking about?” ‘‘ My uncle said that I was to bring him the sinew of a white deer, so | am walking about,” said Tuhe. ‘‘Jake my sinew,” said the White Deer. ‘‘ Replace it with the peeled bark of the mulberry tree.” And the youth did so. ‘“‘He told you that because he wished your death. But he shall see you return alive,” said the White Deer. Then they separated, the youth returning home. When he got home, his uncle said, ‘‘ Fetch a small bird, so that the child may have it for playing roughly.” The youth departed, and when he had almost captured the young bird, the old mother [Eagle] came back and was flying round and round her nest. As she was thus - flying, she addressed Tuhe: ‘‘ What is your business?” ‘* My uncle said that I was to fetch the young bird as a playmate for the child; hence I have been going about,” replied Tuhe. ‘Well! wait till I go first to the village to examine it and then return hither,” said the mother Eagle. She took some pokeberries in her claws and departed. When she reached the house she flew round and round above the house, and when she squeezed the pokeberries the red juice was falling into the yard. When the people noticed this, they said, ‘‘ He is dead,” and they were very glad. While they were acting thus, Tuhe’s sister was crying. The Eagle noticed her, and then departed homeward. On reaching home, she asked, ‘‘ How large is the child?” ‘‘ It is large enough to sit alone,” replied Tuhe. ‘‘Well, my youngest child is always hungry,” said the Eagle, as she handed this young one to Tuhe. ‘‘If the child is sitting alone when you reach home, say, ‘This is the small bird about which you were speaking,’ and pitch it on the child. They have done so to you just because they wish your death, but you shall not die; they shall see you reach home,” said the Eaglé. When Tuhe reached the house with the eaglet, he pitched it on the child, and said, ‘‘ This is the small bird about which you were speaking.” Away went the eaglet, clutching the child in its talons, and all the people ran in pursuit of it. Up went the eaglet, and as he flew, noth- ing but the bones of the child fell to the ground. Therefore since 102 BUREAU OF AMERICAN ETHNOLOGY feunn. 47 that time eagles have.wanted children Heslly: they are fond of eating them, so say the people. When the uncle had finished making the arrows, he made Tuhe enter a boat with him, in which they crossed the great water for the purpose *of setting fire to the grass on the opposite side. ‘‘Set fire to the grass,” said the uncle to Tuhe. Then the nephew went ahead firing the grass, the uncle following him. When the fire went out, the youth thought, _**He must have started home,” so he ran back to the bank. On reach- ing there he found that his uncle had the boat out in the middle of the great water; so he unstrung his bow, took off the string, one end of which he threw toward the boat. It caught on the boat, and Tuhe began to pull the boat ashore. But when it had reached the edge of the water, the uncle cut the string and it returned to the middle of the water. Then Tuhe made a loop in the string, and threw it again. Again it caught on the boat, and Tuhe began to draw it ashore. But when it had neared the edge of the water, the uncle cut the string, and away went the boat back to the middle of the stream. This was repeated with a like result. The fourth time that Tuhe threw the string, it did not reach the boat, and the uncle left him and went home. Then Tuhe thought, ‘‘I can go around the bank of the stream.” So he was walking along till it was getting dusk. Just then a Sap- sucker cried out ‘‘77"/” ‘*O pshaw! what does such an ugly bird as that amount to?” said Tuhe. ‘‘I can extricate you from your trouble,” said the Sap-sucker. ‘‘If you can do anything for me, please do it,” said Tuhe. ‘‘You must first sleep in my house,” replied the Sap- sucker. ‘‘How can I climb thither?” inquired Tuhe. Whereupon the Sap-sucker thrust out its tongue, which became long enough to reach to the ground, and Tuhe caught hold of the tongue, and thus climbed up the tree into the nest. While he was reclining there, the Old Woman was coming in the distance. On reaching the tree, she said, ‘*O yes! does he not lie right here?” And she remained there hitting against the tree till day, when she disappeared. Then Tuhe came to the ground and resumed his wanderings, travel- ing till dusk. Then he heard the cry of the Ancient of large black Woodpeckers. ‘‘O pshaw! what can such an ugly bird as that accom- plish?” ‘‘I can extricate you from your trouble,” replied the Wood- pecker. ‘If you can do anything for me, please do it,” said Tuhe. **You must first sleep in my house,” replied the Woodpecker. ‘* How can I climb thither?” *inquired the youth. Whereupon the Wood- pecker thrust down his tongue, which was long enough to reach the ground, and Tuhe caught hold of the tongue and thus climbed up the tree into the nest. While he was reclining there, the Old Woman was coming in the distance. On reaching the tree, she said, ‘‘O yes! does he not lie right here?” And she remained there hitting against the tree till day, when she vanished. DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 103 Then Tuhe came to the ground and resumed his wanderings, travel- ing until dusk. It was then that he heard the hooting of a Swamp Owl. ‘O pshaw!” said he, ‘“‘what can an ugly swamp owl accom- plish?” ‘‘I can extricate you from your trouble,” said the Swamp Owl. ‘If you can do anything for me, please do it,” replied Tuhe. ‘“You must first sleep in my house,” said the Swamp Owl. ‘‘ How can I climb thither?” replied Tuhe. Then the Swamp Owl made some steps of toadstools, one of which he barely stuck on the tree, and against which he warned Tuhe, who stepped over it and climbed the tree by means of the other steps. Again was the Old Woman coming - in the distance. Well, she reached there, and said, ‘‘ Right here does he lie.” And addressing the dogs, she said, ‘‘ You must catch him when he falls, a$ I will climb the tree and knock him down. Though he should say, ‘It is I,’ do not release him.” Then she started to climb the tree, putting her foot on the toadstool that was barely stick- ing there. It gave way, her foot slipped, and down she fell to the ground. And then the dogs seized her. Though she cried, ‘‘ It is I! It is I!” they would not release her. When it was daylight the dogs released her and she disappeared. Then Tuhe came to the ground and resumed his wanderings, going till dusk. He had gone along without any one saying anything to him until he found a hole in the ground which he entered and there he lay down to rest. Again was the Old Woman coming in the dis- tance. ‘*Right here does he lie,” said she. She reached the hole and peeped down into it, but, as it lightened, she went off and fell. So she kept on doing till day. And then she disappeared. Then Tuhe came out of the hole in the ground and was traveling till noon, when he found a ford. He climbed a tree which stood near and was sitting up there when two women were coming to get water. On reaching the stream they peeped down into it and saw the shadow of the youth. ‘‘A very handsome man is there,” said one, and she entered the water and caught at the reflection, but she brought up nothing but leaves. Thus the two continued for some time, getting very cold. At length, when Tuhe observed their condition, he spit down onthem. As they raised their eyes, they beheld him, and cried, ‘“Get down!” Then he got down, and they took him to their house, where they fed him, first offering him stewed human flesh. ‘I never eat such food,” said he, so they gave him stewed venison. When he had eaten that, they said, ‘‘ Mother is very bad.” They referred to the Old Woman, whose daughters they were. They laid him in a long box, which they locked. By the time he had laid down in this box, the Old Woman had come home. Then she began to eat, and was sniffing the air. ‘‘ There is food here which has a strong odor,” said she. To which her daughters responded, ‘‘If there is really any food here, it must be that which you are eating.” ‘‘ But this has a fresh 104 BUREAU OF AMERICAN ETHNOLOGY Tpunn. 47 smell,” said the Old Woman. ‘‘If there is anything here which has a fresh, strong odor, it must be that which you are eating,” replied her daughters. ‘ ‘¢Teidikiina,” said the Old Woman to her son, ‘‘pull that box toward me.” And he pulled the box; but when he had drawn it to her and she opened it, it was empty. Then she said, ‘‘ Bring the other one.” That too proved to be empty, and so did a third. Then she said, ‘‘ Bring that long box.” When he began to pull it, he said, **O mother, it is very heavy.” ‘‘Let it alone!” said she, as she ran toward it. When she reached there and opened the box, it lightened so that she retreated some distance and fell to the ground. On rising to her feet, she said, ‘‘I said that this was the way, and so it is. Make a fire in the back room.” So they were making a fire there. ‘¢Tcidiktina, say to your sisters’ husband (i. e., Tuhe) that he is to take a small bird and bring it to me, that I may swallow it whole.” So Tcidikiina went to Tuhe, and said, ‘‘ Mother says that you are to seek the small bird and bring it to her that she may swallow it.” And the two daughters said to Tuhe, ‘‘If you take hold of the small bird, and it flies upward with you, let it go and return hither.” He went and grasped the small bird, which flew up into the air with him. Though they had said to him, ‘‘Let it go and return hither,” he decided to retain his grasp, and so he was going higher into the air. When he had gone very high, the Old Woman said, ‘‘O Tcidikiina, go and see how they are. He may be up very high.” Then Tcidikiina departed, and when he saw that Tuhe and the bird had indeed gone very far, he eried out, ‘‘O mother!” Whereupon the Old Woman took some fire, and when she reached there she set fire to the tree on a high branch of which Tuhe was lodged. Then Tuhe began to sing a magic song, which caused a great rain, and that drove the Old Woman away and put out the fire. And then Tuhe descended to the ground and resumed his travels. When the Old Woman reached home, she said, ‘‘O Tcidiktina, go yonder and invite your brother-in-law to run a race with me.” So Tcidikiina departed, and when he found Tuhe he gave him the invita- tion. But the daughters gave Tuhe another warning: ‘‘ There is a hole in the ground close to the goal, and when you reach there, she will try to throw you into it. But when you reach there before her, jump over the hole, and on her arrival, push her into it.” When Tuhe reached the starting place, the Old Woman said to him, ‘‘ Let us go,” as she stood there pretending that she was about to start. ‘‘ O yes,” said she, ‘‘ you are all scared.” As they went, Tuhe reached the hole in the ground over which he jumped, and as he stood on the other side, up came the Old Woman, whom he pushed, causing her to fall into the hole, down which she disappeared, making a series of rattling sounds. Tuhe then returned to the young women, but Tcidikima sat a while DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 105 by the hole in the ground, weeping over his mother’s disaster. Check- ing his tears, he tied together several vines of the ‘‘devil’s shoestrings,” lowered them into the hole to his mother, who climbed the vines and reached the surface of the earth again. Her son took her home, and when they reached there she sent him again after Tuhe. ‘‘ When 1 conjure a deer to him, he must shoot it,” said the Old Woman. But her daughters warned Tuhe again: ‘‘She is saying that because she wishes her pet deer to chase you. Do not stand in the yard.” So he took a doll shaped like a man, stood it up in the yard, and hid himself, Not long after the very aged deer arrived there, rushed on the man doll, gored it, and was about to throw it down when Tuhe shot him, wounded him, and made him fall to the ground. And then Tuhe went back. When he reached home, the Old Woman sent to him again. *‘T have made a deer trap. Let him go and see it,” said she. So Tcidikiina went and delivered the message. But the daughters said, ‘‘ When you see the small string there, do not touch it.” But he thought, ‘‘ What harm can so small a string do?” and when he touched it with his foot, he was caught in the trap, and Tcidiktina came again to the place. When he sawthat Tuhe had been caught, he called out, **O mother! O mother! halloo! he has been caught!” Then the Old Woman caught up her sledge hammer, kettle, and some fire, and went to the place. She made a fire, and put some water in the kettle to boil, and then as she wished to kill him she seized the ax, and said, ‘‘ You. are very foolish to act in that manner [?].” ‘*‘ Where ought one to hit you in order to kill you outright at one blow?” ‘*On my head,” said Tuhe. ‘‘I do not think that that is it. Where ought one to hit you in order to kill you outright at one blow?” repeated she. ‘*On my head,” said he. ‘‘I think that that is not the place,” replied the Old Woman. ‘‘On my ankle,” said he. ‘‘I think that that is the place,” said she, and as she was wishing to hit hin’, she raised her arm to give the blow, but when she struck at him he leaped aside, and the weapon descended on the little string and cutit in two without hurting Tuhe, who snatched the ax from her, hit her with it, and killed her [as he thought]. He put the body into the kettle of boiling water, pressing it down into the kettle. ‘‘O Tcidiktina,” said Tuhe, “ sit here and keep up the fire in order to boil your mother’s body, and when it is cooked, eat it and depart home.” After saying this Tuhe went home, leaving Tcidikiina there alone, crying aloud. Well, when Tuhe reached home the two young women said, ‘‘ You thought that you had killed her, but she will return.” And not long after they had spoken, their mother returned. Then one of her daughters sat by her to examine her head. There was a hole in the top of the Old Woman’s head, and the daughter cleaned the hair away from the hole. The other daughter was heating an iron rod, and when the first daughter had cleaned the hair away from the hole in her 106 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 mother’s head, she waved her hand toward her sister, who carried the hot iron to her, thrust it into the hole in the head, causing the Old Woman to throw her head’ back several times before she really died. The death of the Old Woman having removed the sole obstacle, the two young women became the wives of Tuhe. After they had been married for some time, Tuhe wished to return to his boyhood’s home, so the women prepared a supply of food for the journey, and he made a number of arrows. When the prepara- ~ tions were completed, the elder wife went close to the stream and began to sing a magic song, which caused an immense alligator [such as the Biloxi say frequent salt water]to appear. This alligator served as a boat, and on him they piled their food and other possessions, after which they got upon him, and off he started toward the other side of the stream. Then each of the women said, ‘*‘ Solong as he hears me sing, he will continue to go rapidly, but when he does not hear me sing, you must throw some of the food in advance of him. The alligator swam toward the food, and seized and devoured it. Tuhe continued throwing the food beyond the alligator till it wasall gone. Then he took his dog and threw it into the water. The alligator overtook the dog, caught it, and swallowed it. Not long after Tuhe threw the otter into the water, and he too was devoured by the alligator when he had almost reached the other side. As a last resource Tuhe began to shoot his arrows ahead of the alligator, but when an arrow alighted on the ground, the alligator stopped swimming. At last Tuhe [must have] fastened to the arrow a string with a loop at one end. He took his seat in the loop [sic], and shot the arrow with great force, causing it to reach the ground, and so he alighted on the other side. [What became of his two wives has been forgotten. But they could not have been left on the alligator! | : | Then Tuhe was going toward the house of his uncle. At the same time his sister was approaching. When he noticed her approach, he shot an arrow far into the air, and when it alighted the sister took it up. ‘‘ Whoever has been making arrows? My brother used to make arrows just like this. But no matter who made this I will break it,” said she. She was just about to break it when he said, ‘* Do not break it. It is mine.” At once she discovered his presence and was very glad. She caught hold of him and cried aloud [from joy]. ‘‘What are you desiring to do?” said he. ‘‘I am wishing to make hominy,” she replied. ‘‘How large is my uncle’s child?” said he. ‘*Tt sits alone,” replied the sister. ‘‘ When the water boils in the kettle, put the child into it! When they wish to kill you for doing that, return to me.” Then Tuhe left her, and she returned to her uncle’s house. She made the water boil, and she stood by it singing. As she-sang, some bystander remarked, ‘‘Ha, ha! Very-long-headed- DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 107 Fish must have been told that her brother would come back to-day.” At which she rejoined, ‘‘ Do you always come back after you have died?” When the water was boiling, she said [to herself], ‘‘I wonder whether the child would die if I put it in the boiling water.” Saying this she took the child and set it in the water. And then they wished to kill her, and as she had fled they went along in pursuit of her, going toward the place where her brother was standing. They were on the point of killing her, one having raised a stick on her, when her brother came in sight right there. The Ancient of Long-necked Buz- zards, who was one of the party, thrust a spade behind him to hide it from Tuhe, and so he formed it into a tail for himself. [See variant below. | When the sister saw Tuhe she was very glad. Then the people lay down all along, touching one another, forming a line of bodies extend- ing from the place where they were about to kill the sister to the home of her uncle. ‘‘ You must get home,” said the sister to Tuhe, so he walked along over the line of bodies, and thus reached home. When he arrived there, he killed all the people who were there as soon as night came, and by daylight he wished to go upward. So he asked the Frog to sing a magic song for him, but the Frog replied, ‘‘I do not know how.” Then the Ancient of Toads said, ‘‘I can say it.” ** If you can say it, let me hear you say it,” said Tuhe. Then the Toad began to sing. ‘‘That is it,” said Tuhe. Next, addressing his sister, he said, ‘‘ When I leap upward, grasp my ankle.” But when he leaped she grasped at the ankle and missed it. ‘‘I shall remain here,” said she. ‘* When the deer are fat, I will collect the fat and will carry it to you,” said she as Tuhe ascended. Therefore since that day they always call the bird (snipe) ‘‘ She-always-gathers-deer-fat.”” And since then when a toad cries the people always say, ‘‘It is going to rain,” because Tuhe had said to the Ancient of Toads, ‘‘ When you are very thirsty, be crying out in that manner and rain shall come.” [ Variant of the last sentence of the first paragraph, above] The Ancient of Long-necked Buzzards hid a spade behind him to conceal it from Tuhe; he made it resemble a tail. For this reason the Biloxi say that the buzzard has a tail. Because of this act of the Ancient of Long-necked Buzzards, his making a tail out of the spade, the buzzard’s tail is flat, they say. 299. THe OTTER AND THE SUN Xyini’xkana’ sete eS dothi’ de’ té né’ ka® kuy"ku” ya’ndi de Ancient of Otters ball tosee togo wished stood when ae the (a. ) togo kO’kiyo’ha"ni. ‘De’ kiké’ éxti’k ne’ ha® xku’ da’nde na’,” @' did not wishforhim. ‘That makesno faroff stood and I will be coming difference back fanaa 86515°—Bull. 47—12 8 108 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ha"tca de’di. Eyathi™ éxti’ya" ka™ si"x ne’ ka? a’ xti di”, ‘‘A®ya’di when (or, . went. tee far off at was stand- when woman (sub.), ites a ee e) there (?) ing né’ kiyé’tu kida-té’. Ya™sixti ni’.” Eya™hi" ha™, ‘‘A™xti’ nafké’di that weak to [to] go home. He smells Al Reached and, ‘‘Woman that distant very strong (fem.), there sitting one 5 ya’kida hi’, é’di’ na’. Lya™sixti’, é’di na’,” kiyé’ ka", ‘‘Atha™,” youareto that she ' You smell very 5 Pe said to when “vies. 2 go home says (masc.) strong says (masc.), him é’ ha™ six ne’di. Si®x ne’ ka” ké’tcfiima’na eya”hi". Kiya’ ki’ sad said and was standing. Was stand- when again reached Again a he, ing there. ka®, ‘‘A™xti’ nafiké’di ya’kida hi’, é’di na’. LIya™sixti’ 6’di na’,” when, “Woman that distant Ja are to that she - Yousmell very she - sitting one go home says oe strong says (masc.), ’ ka™ ‘‘A*ha”, xkida’d fne’di xyé’ni é’tikéx fi"ne’,” 6’ ha? 8 to when “Yes, I go home I stood but that way I stand” said and (or, yet) he sits né’ ka” ké’tefima’na kiyo’wo hu’ ka" ko’ kide’di. Eya™ wasstanding when again another was when with- he started There coming out home. waiting 10 kidi ha™ kawake’ni ni ha’nde. Ekeka® ku™-ku®™ ya’ndi, ‘‘ Ka’k reached and saying nothing walk- was. ~- Andthen hisgrand- the (sub.), ‘‘What home ing mother tci'dike yaku’,” kiyé’ ka", ‘“‘A*xti’ di", ‘Iya’ sixti’’ yafike’-tu ka™ is the rea- ‘be, have _ said to when, “Woman (sub. ‘, eee smell so they said as son why Lee as him strong’ about me ing back” xku’di na,” 6 ka", ku™ku® ye ‘di i”tepé a’nde naha’, ‘“‘K’tike I have de said when his grand- e(sub.) laughing was awhile’ “That is the been com- (masc. ), he mother at him way ing back ni’ hinyé’ ku-ina’xani’xti idedi’ nixki’,” ki’ye ha’nde naha’ tix ke, = I said to you would not you went anyhow,” saying was awhile medi- to (fem.) you hear it at all to him cine i de o” ki’di ha® ti’x uwé’ te’-héd-ha®™ i’kiine’yé te’-héd-ha" kiya’ wasgo- came and medi- stewed that fin- when madehim that fin- when ee ing back cine ished vomit by ished means of it 3 15 kfidata™ ha®, ‘“‘Tca’k iné’ yaku’ni ko kiya’ he’ya®-ka™ six ne ha” urged him on and, “Where you you were when again there at be standing and [to go] stood not returning ku-té’,” kiyé’ héd-ha™, ‘‘Ka’k iye’tu ko’, ‘Naxa’x 0’ huwé’ be coming said to fin- when, “What they say if, ‘Just fish stewed back,”’ him ished to pee ndud é@’da® fiku’di na’, a-té’,” ki er ha", ‘*Yata’na ku-té’,” ki ye" Ihave finished Ihavebeen .’ say thou” Po and, “Soon be coming i ae eating coming (masc.), back,”’ back ka® de’di. Eya™hi® ha™ tca’na si*x ne’ ka™ a®xti’ ya’ndi, ‘‘A*ya‘di when he went. Reached and again was ‘stand- when woman the (sub.}, ‘* Person there ing ne’ kiyétu, ku-té! Nkitta’nixyi’ hi ni’,” 6’ ka eya”hi> kiyé’tu that say yeto him be com- Iplay with him will oe said when reached they said ing back (fem.), she there to him 20 ka”, ‘‘A®xti’ nafké’di e’ya" iyi”hi® ka® iyi™ta’nixyi hi’, édi na.” when, “Woman thatdistant there you go when she play wit will she J? sitting one you says (masc.). ‘‘Naxa’xa o huwé’ ndud éda® fikudi na,” 6’ ha® si*x ne’ ka’, “Just fish stewed Ihave finished I have been ” said and was standing when, eating coming back (mase. ), he ké’tefima’na i®da’h eya™hi® ha", ‘‘A*xti’ nafiké’di e’ya" iyi”hi" ka® again to seek chic and, ‘‘Woman that distant there yougo when him there sitting one iy yinta’nixyi hi’, 6’di na’,” kiyé’ ka", ka’wake’ni si*x ne’di. E ka™tea she play wit will she ay ae to when he said nothing was standing. And then (?) you says (masc.), him DORSAY-SWANTON] THE BILOXI AND OFO LANGUAGES 109 ké’tefima’na i’dah hu’ ka®™ ko’ kide’di. Eya™ ki/di ha’nde ka? again toseek was when without he started ere zpched was when him coming waiting home. home 25 ku®’-ku® ya ‘ndi ya’hi ki’ko" nedi, ya’hiya® hé’ yi/fik sti kiko” his grand- e (sub.) Oren making stood bedstead too small very making mother for him for him te’-héd-ha® ati’ hiyo’ki-ya" usti’ki. Ustiti’ki ha" ekeka™ Xyini’xkana’ that fin- when otherToom ‘the she set it She setit and andthen Ancient of Otters ished up. up atoho’ ka™ o"da’hi adikse’ te’-héda® ka" ma’x ka" ekeka™” ku*ku”’ya® laid onit when bearskin shespread that fin- when he was when and then his grand- “ over him ished recl. mother ko’ pe’tuxté ye’hika® xéx na™x ka” a®xti’d sinawi’ hu’x nafké’di. (sub.) fire close to sitting when woman dressedinsilver was coming in andrattling withit the distance. E’ke eya™hi® ha™, ‘‘A™ya’di ande’ ya" xa™,” 6’ ka", A” ya xo/hi ry > 9 ’ Well reached and, “Person stays a where?” said when, ae woman there (that) she 30 ya’ndi, ‘‘A*ya’di kiko’ ndo’x-ni_ na/fki ni’,” 6’ ka®, ‘‘A"ya’di e’d the (sub.), J me soever I see not I sit 2 said when, ‘*Person here (fem.) she ande’ ya" ni’,” 6 ka®, ‘‘Ux! sit’t kfi’dini ha’,” 6’ ka", ‘‘E’ya? ni,” stays the .” said when ‘‘Pshaw! boy ugly Y eee noe when ‘mht a (fem.), she (fem.) &’ kat, “‘O’ huwé’ duti’ xéhé’ a’nde odi’ tca’ke ko’ dutca’ni wid when ‘Fish stewed eating sitting was hand (ob.) not washed she to’x maki’ dfkihi’ ni,” 6 ka” eya™hit. Ti’ sfindhe’ uwe’ ha? he is reclining I think .’ said when arrived Just rattling sheen- and (fem.) she there. tered **Kwaxti’ toho-té’,” kiyé’ ka" kina’yeni ma’x ka®™ ‘‘Atkyu’hi toho’ ‘‘Further lie thou”’ (fe- said to when he did not reclin- when ‘‘Togetover and lie male tomale), him move ing him down 35 hi wo’,” yihi’ ha® ama’ yafik to’‘ho. Ama’ dé’x toho’ ha® sfindwi’ that in’ she and ground the (ob.) she fell Ground there shefell and _ rattling thought” thought j on. on toho’ a’nde o"di’ kine’ ha", ‘‘Pstide’ Gikwit’xiki nita’ni xtde’diké she was falling about shegot and, ‘“Thisnight Iam ashamed great that way up (fem. sp.) ni’,” 6’ ha®tca’, ‘‘Na’wi ya"do"xtupi’tuni’ kiké’ fna’fki da’nde itd she when, “ Day they cannotseeme well though I sit will (fem.), said, ni’,” e’ ha®tca’, na’wiya® ka®’ kowo’d de o®nidi® kowod’d nafki’ y said when day when upward she wentandso upward was sit- 7 (fem.), ting etu’ xa. E’ke o”ni-di” Xyini/xkana’ di? Ina‘/fik wixi'/kiyé ka? they always. Therefore Ancient of Otters (sub.) Sun made a4 when say ashamed 40 kowo'd de o®ni-di" kowd’d ande’ xya. LE’ke o™ni-di®’ a®ya’ upward had gone’ as up above is always. Therefore people do"xpi’tuni’ a’nde xya’. can notsee her [she]is always. well [so NOTES Observe that the Sun in Biloxi mythology isa woman. Compare the German, die Sonne. 1. anixya (anix) usually means, ‘‘one who plays [ball] often or regularly.” 2. éxtik (éxti,-ka", *‘ at, there”). 6. kétctimana (kiya, te). 8. wkidad (de). 110 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 11. yanke-tu, pl. of yarke (e); 13. hinyé (e). 18. ku-inaxanixti (ku-, nt, negative signs; ¢nawa=inaweé, 2d singular of nawé; ati, ‘‘very, at all”); ta=tiay2. 14. chiineyé (kne). 17. ndud=nduti (ti). 25. yank, pronounced here yiwi+kh, 28. a®atid=arati di™(?). 28, 33, 35. stindwe (=sina). 31. stt=si"to, 36. kine (né). > 36. xtidediké, ‘that way” (female speaking): see page 93, line 196. Exact sense is not clear; ya"do"xtupituni, archaic form of ya"do™xpi- tunt from do™xpituni (387). TRANSLATION * When the Ancient of Otters was about to vo to see the ball play, his grandmother objected. But he replied, ‘‘ That makes no difference. I will view it from afar, and then I will return home.” Off he went. On reaching the place, he was standing afar off when a woman sent some one to him, saying, ‘Tell that person to go home. He emits a very strong odor.” Then the man went to the Ancient of Otters and delivered the message. ‘‘ That woman in the distance says that you are to go home, as you emit a very strong odor.” ‘‘ Yes,” replied the Ancient of Otters; but he still remained there. Then another person was sent to him with the same message. ‘‘ Yes,” replied the Ancient of Otters, ‘‘I was about to start homeward, but I am here still.” Nevertheless, he did not move, so another messenger was sent to him. When he beheld him coming, he started off at once, without waiting for his arrival, as he suspected what his message would be. On reaching home, he walked to and fro, saying nothing. Then his grandmother said, ‘‘ For what reason have you come home?” And he replied, ‘‘A woman said that I smelt very strong, so I came home.” His grandmother laughed at him for some time, and then said, ‘‘I said to you that it would turn out thus, but you would not heed at all, and you went anyhow.” By and by, she went out to dig some medicine. Having brought the medicine home, she administered it to the Ancient of Otters and made him vomit. Then she urged him to try his luck again. ‘‘ Return to the place where you were before you started home, and after remaining a while, come home. If they say anything to you, say, ‘I have just come back after eating some stewed fish.’ Hasten to return home.” So the Ancient of Otters departed again. When he arrived there and was standing there viewing the players, the woman said to some one, ‘‘ Tell that person to come back and I will play with him.” So the messenger said, ‘‘ Yonder distant woman says that you are to go thither and she will play with you.” To this the Ancient of Otters replied, ‘‘I have just returned after eating some stewed fish,” and did not move from his position. Again she sent a messenger, who said the same words, but with like want of success; but DORSEY-S WANTON] THE BILOXI AND OFO LANGUAGES bth this time the Ancient of Otters never said a word. When the third messenger was seen in the distance, the Ancient of Otters started off at once, and went home. When he got home his grandmother made for him an ordinary sized bed and a very small one, too. She set them up in the other room of her house. She made the Ancient of Otters lie down on the larger one, and she covered him with bearskins. As he was lying there and his grandmother was sitting close to the fire the Woman was coming in the distance, her garments rattling on account of the silver that she wore. On reaching the house she asked the old woman, ‘‘ Where is that person?” The old woman replied, ‘‘I have not seen any one at all.” ‘‘I refer to the person who stays here,” said the visitor. *“Pshaw! Is it that ugly boy whom you wish to see?” said the old woman. ‘‘Thatis he,” said the visitor. ‘‘ He was sitting around here for a while after eating some stewed fish, and I think that he is now lying down with unwashed hands,” said the old woman. The visitor entered the house, making her garments rattle as she moved. Addressing the Ancient of Otters, she said, ‘‘ Lie farther over!” But he did not move. She thought that she would get over him and lie down on the other side, but in attempting it she fell to the ground, and her garments rattled exceedingly as she kept falling about. She rose to her feet and said, ‘‘l am much ashamed to-night. Though you shall not be able to see me well during the day, I shall be there [in the sky].” ‘Then she went up above when day came, and they say that she is still there. They say that because of the treatment of the Sun Woman by the Ancient of Otters, i. e., his making her ashamed, she went up above, and she is still there. And because of the words of the Sun Woman she is always one whom people can never see well. 30. THr Moon Nahi"té’ a®tatka’ apu’x ka” sti’pi ha™ wit’xtiki ha” pi’s ka® e’ Moon child felthim when black and was and night when he ashamed kfipa’/hani oni. E’keo"’nidi” ko’wohi’k nafki’ xya, etu’ xa. disappeared in the past. Therefore up above he sits al- they al- ways say ways. E’keo™nidi® stipi’ na/fiki xya’. Tcidike’-ya™xa™ a’xésa’hi ita’mini Therefore black hesits always. Sometimes money he was dressed in txa’xti ha® ptsi’ ka" kfpa’hani onl. Ekedm pisi’ dixya™” alone and night when he disap- in the Therefore night when peared past. uda’ti na/fiki xya’, etu’ xa. light he sits usually theysay always. NOTES The Moon is a man in Biloxi mythology. Compare the German der Mond. This text is evidently a fragment, but it was all that was remembered. EZ BUREAU OF AMERICAN ETHNOLOGY [BuLL. 47 1. a"tathka’, whose child this was is uncertain, and why the hand of the child made a black spot on the moon is not explained. TRANSLATION When a child felt the Moon person its hand made a black spot on him. This caused the Moon person to feel ashamed, and when night came he disappeared. Therefore, as they say, he always stays up above, and hasa black spot. Sometimes he is dressed in money alone, and subsequently he disappears. Therefore [i. e., on account of the money] it is sometimes light at night. 31. THe GOLDFINCH AND THE REDBIRD ti’ house werelying when {in] Ane'di Lice tei né’ ka® Ape’nyikya’-hayina’ dupa’x ka™ akuwé’ Ancient of Goldfinches opened the when they came door out ha® int-k a’xi di’ é’tiké ha’nde ka™ a’diya™ ki’di kya™hi ha’nde and him (ob.) they so he was when hisfather came scolding he was swarmed home him on di’ é’da" ha® ane’ ya" kida de’ tca’kiyé ha” kya™hi ha’nde di’ finished and lice the Rae that iar ica and scolding him he was off} of a é’da" ha” ‘‘Ti ne’ya® ya’da na’,” kiyé’ ha’nde di’ é’da® ha™ de’ finished and ‘‘House thatdis- beware lest,’ saying to was finished and _ that tantone you(pl.)go [them] [way] 5 kiké’ ké’/tefima’n a/dé. Ti ne’ya® dupa’x ka®™ kftska’ akuwée’ though again they House that dis- opened when fleas they came went. tant one the door out int-k a’xi di’ a’/dikiatcfipa” ti sti'pi ha’nde ka® a’diya™ kidi’. him (ob.) they they were very house blac was when hisfather came swarmed thick on him home. on E’da® ha” tcea’kiyé ha’nde te’-héd-ha” kya™hi ha’nde di’ héd-ha®, Finished and cleanedhim was that finished when scolding he was finished and of all him “Ti ne’ya" ya'da na’,” kiyé’ ha’nde di’ é’da" ha” de’ kiké’ ‘“‘House that dis- bewareyou lest,’’ sayingto he was finished and that though tantone (pl.) go [them] [way] ké’tefima’n a/dé. Ti’ ne’ya® dupa’x ka" Ytnisa’ akuwé’ a’de ka™ again they House thatdis- heopened when Buffalo theycame they when went. tantone the door out went 10 kité’ yuké o*di’ yi’fk sti-k yukuwe’ du’si, ti’tka de'yé, kiitske’yé they were inthe small very(ob.) they wounded took intothe put him shut it up shooting past him him house ka’de. E’ke yuke’ ka" axtu’ ya’ndi ki’di ha® akxi’ ha” i™sti-daha’ they went So theywere when their home. ather ha? tea’yé-daha’ té ha” yix and tokillthem wished and bayou afiksiyo™ na’/fiki. Ekeka™” Ape’nixka’-hayina’ a’ni Ancient of Goldfinches making ar- he sat. And then rows ka® Tci/dikina’ ika™x hux when Teidikfina todip water coming 15 yu’,” kiye’ ka", ‘*To’xka youwere saidto when, ‘Gray fox coming,”’ im ha? and li kidu’si ha® hi®ya’hi took from and put theskin him on himself ika’ hi" de’di. todip water went. the (sub.) came and hegot and he was angry home angry with them sa"hi™’ ya" de’ ha® a™ya’ hi"ya’ki ha® totheother he and person hegotwith and side went them a”-k ihi™ ne’ water the (ob.) reached it stood ne’ kat, ‘*Ka’wa-k iya’yuku’ni ha stood when, ‘What (ob.) did you roast when i,” 8’ ka" kite’ te’yé. A’hi ya" ver,” said when hithim killedhim. Skin the Deya™hi® ha", ‘‘Ku"ku™, Reached there and, ‘‘Ograndmother, 20 25 30 35 DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 113 tox-pi’ a’yukfini’ ya®xa™,” 6’ ka", ‘‘ E’wa-k xéhe’hafiké’ nafki’ na®,’ ? fox liver that wasroasted where?’’ a when, “‘There I have set it, e é ka™ dusi’ duti’ de o’xpa ha", ‘‘A™ya’di mafiki’ ko ka’wako® said when hetookit ateit that swallowed and, ‘* People recl. (sub.) what to do té’ afiksiyo™ ha’maki wo’,” e’ ka®, ‘‘Nkeha’. De’hinaxé’-daha’ wish makingarrows they are ? ” said when, ‘‘I donot know. Ask them do-té’,” kiye’ ka™ de he’yathi® hat’, ‘‘Ka’wak iyo” te afksiyo™ see’’ (female said to when reachedthesame and ‘““What(ob.) youdo wish making ar- to male), him place TOWS ya’maki wo’,” 6’ ka®, ‘‘Ka’wa jfiko" ta’ hi wo’. Sito’ no"pa’ you are ? »» said when, “What wedo wish will ? Boy two ksi’xtu wa’ ka® tca’hafike te’ fika’maki na’,” 6’ ka®™ ta*hi®’x they are very as we kill[them] wish we are at said when running crazy (masc,) when kide’di. Eya™ ki’di ka™, ‘“*Ku"ku”, kiya’ fikika"hi®’(x) xku’ dande’,” went home. me got when’ “oO grand- again I dip water I will be coming back, am home mother, & ha® de’di. Ani’-ya® i®hi” ha® Tcei’dikiina’-k kiya’ kine’yé ha® said and went. Water the reached and Tcidikiina (ob.) again hecaused and him to get up (=alive) a’hi-ya" du’xpi ha" kiy, a’kue’yé ha® ika™hi® -x ku’ ka® skin the pulled off and again put on him and dipped water and Reale when o him kide’ ka" ind-hé kide’di. Eya™ ki/di ha” ‘‘Nkaxtu’-ya™ wenthome when _ hetoo went home. There reached and ‘Our father [Goldfinch] [Teidikfina] home tca’yiike-daha’ te ha" afiksiyo™ na/fiki na,” @’ ha", ‘‘Nki™’xtu to kill us wishes and making sits 4 said and “We arrows (masc.), hé’ a/iksi fiko"tu’ hi na’,” 6’ ha® ka®x-ko’nicka da®’x ki”hi® too arrow we make aE oy ) said and hornet nests took and brought masc.), ha" tceaktca’ke ha® afiksiyo™” ha’ maki. Ekeka™ kité’tu ka and hungthemup and makingarrows they were. And then they [the when father, etc.] shot i®xtu hé’ kité’tu ho"de’. Afiksi-ya® atca’ ha® ka®’x-konicka’ they too they were shooting. Arrow[s] the they gave and hornet nests (boys) out di’/kxoxo’ki ha™tca’ ani-ya’fik u’wahe’tu ka” aya dé’x tca knocked to pieces when(?) water the (ob.) they wentinto when _ people there alldied ka" kiya’kuwetu’ ha” axtu’ -ya™ imda’he yuke’ ka™ Kidéska’ when they came outagain and theirfather the Speene they were when Bird im tei’tkanadi_ ta’nifiki a’diya® ha’ne ha® duxta®” a/nde_ odi’. Ancient of red first his father found and pulling was in the past. ones him Aya” xotka’ usi’hityé ha™ eya™ ki’di hat’, ‘*Kiido”x-ni,” Tree hollow hestood himin and there echoed and, ‘‘T have not seen him,”’ ome é’ ka® ‘Tecimaha’yina’di ha’ne: ‘‘Ttne’ na! Tine’ na!” 6 ka® said when Ancient of Wrens found ‘‘Here he ! Here he Uae mee when him: stands stands Ape’nixka-ha’yina’ tathi”’ ma’/fiki. Eya™hi™ ha” duxta®’ a/ko Ancient of Goldfinches running recl. Reached and pulled outside there him de’yé ha® utcati ha™® i®manki’ ha’nde te’ -héd- ha” senthim and splithimopen and bathing in was that finished when the blood Kfidéska’ Atcii’/tkana’-ka" uto hi’ kiye’di xye’ni ko’ha™ni’ ka® Ancient of Red birds (ob.) lie init must said to him but he refused when tea’ki-k o® i®ka®’hi® a/tcude’ ka™ kokta’ a’nde oni di” hand (ob.) with dipped up threw iton when [Red bird was in the as [blood] him running o past 114 BUREAU OF AMERICAN ETHNOLOGY [BULL 47 40 kuteu’x-ni xya’ etu’ xa. Ekeha™ Ape’nixka’-hayina’ ko adi-ya’/fik wasnotred usually they usually. Andthen AncientofGoldfinches (sub.) father the (ob.) say i*ma’/iki ha’nde oni di’ tcti’/xti xya’, etu’ xa. bathing in was inthe be- very red usually, they usually. his blood past cause say NOTES The Goldfinch, who was the elder brother, made his brother, the Red bird, disobey their father. 1. Apenyikya-hayina= Apenixka-hayina (18); avi, “to swarm on one,” as lice, flies, fleas, or as maggots on a carcass. 3. kida=kidadi (da). 4, yada na, for zyada na (de). 9. Yiinisa= Yintsa= Yanasa. 10. yak, pronounced, yzai+k. 11. axtu (adi); akai (kei). 4. eka xe hux ne ka” (from ka*hi, hu, ne). 14. tyayukune (ytkani=Winnebago goku"); yu, 2d sing. (2) of wu or hu; pi, pronounced with emphasis (p7<). _ 16. chahi™=i"ha"hi® (ka™hi). See 25. 19. Dehi™nawé-daha=hayt™naxé-daha, *‘ to question them.” 22-23. ta™hira kidedi=ta"hi™ ha” kidedi. 23. “ikika"hi, 1st sing. of cka"hi” (16). 25. eha™hi-2 ku=tka"hi® ha” ku; fikaxtu-ya", pl. of tikadiya", 1st sing. of adiya”. 28. da x ki*hit=da" ha” ki® him. 32. kiyakuwetu (kiya, akuwetu wahe). 38. uto Ad (in full, wtoho hz). 40. kutcux-ni (tct?). TRANSLATION There was a man who had two sons, the elder of whom was the Ancient of Goldfinches and the younger the Ancient of Redbirds. The Ancient of Redbirds was inclined to be obedient to his father, but his elder brother was ever persuading him to disobey, and he generally succeeded in his attempts. One day the Ancient of Gold- finches opened the door of a house that was infested with lice, and swarms of lice came forth and settled on him. While he was in that sad plight, the father returned, and after reproving him for his diso- bedience, he picked all the lice from him, warning him against med- dling with another house that was at a distance from their abode. After the departure of the father, the Ancient of Goldfinches took his brother and went to the house to which he had been forbidden to go. On his arrival, he opened the door, and out came a host of fleas, swarming on him and making him very uncomfortable. There were so many fleas that they blackened the sides of the house. About this ~~ DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 115 time the father arrived, and after removing the fleas, he scolded his disobedient children. ‘‘ Do not go to yonder distant house,” said he, referring to a third house. Despite their past experience and the father’s prohibition, off they went soon after his departure. On opening the door of that house, many Buffalo came forth, and as they were departing the two brothers were shooting at them, suc- ceeding in wounding a very small one that they put back inside the house and then departed homeward. While on their homeward way, their father returned and discovered where they had been. This made him very angry, and being offended with them he wished to kill them, so he went to the other side of the bayou and joined some people who were there and were making arrows. Meanwhile the Ancient of Goldfinches went to the stream, and while he was standing there, Tcidiktina, the son of the Bad Old Woman, approached, having come to get water. On seeing him the Ancient of Goldfinches remarked, ‘‘ What did you roast before you started hither?” And on his replying, ‘‘The liver of a gray fox,” the Ancient of Goldfinches struck him and killed him. Then the victor stripped off the skin of his victim, put it on himself, and went to the bayou to dip up the water to take back to the house of the Bad Old Woman. When he arrived there, he said, ‘‘O grandmother, where is that fox liver which was roasted?” And when she replied, ‘‘I set it there,” he took it and ate it. ‘‘ What do these people intend to do with the arrows that they are making?” inquired he of the old woman. ‘‘I do not know. See them and ask them,” replied she. He went thither and inquired, *‘ What do you wish to do that you are making arrows?” “You ask what do we wish to do? As two boys have been very foolish, we are desiring to kill them,” was the answer. Then the Ancient of Goldfinches ran back to the old woman’s house. On arriv- ing there he said, ‘‘O grandmother, I will fetch water again.” Then he departed for the bayou. Arriving there, he pulled off the skin of Tcidiktina, replaced it on the body of the latter, and restored him to life. He dipped up some water, which he gave to Teidiktina, and then they separated, each going to his own home. On the arrival of the Ancient of Goldtinches at his home, he said to his brother, ‘‘Our father wishes to kill us, so he is making arrows. We too must make arrows.” Then they got some hornets’ nests, brought them home, and hung them up here and there, after which they were making arrows. The father and his allies approached and shot at the boys, who returned the fire. They shot all their arrows away, and then they knocked the hornets’ nests to pieces, causing the hornets to issue forth and drive back the assailants, who fled into the water. But the hornets pursued them and stung them all to death, except the father, who had concealed himself. The hornets came to land again and were seeking 116 BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 the father, when the Ancient of Redbirds found him and dragged him along till he reached a hollow tree. He made him stand up within the tree, and went home, saying to his brother, ‘‘I have not seen him.” But the Ancient of Wrens found him and said, ‘‘ Here he stands! Here he stands!” causing the Ancient of Goldfinches to run thither. When he reached the hollow tree, he pulled his father forth, threw him down and split him open, bathing in his father’s blood. He told the Ancient of Redbirds to lie in the blood, but he refused, so the Ancient of Goldfinches took up some of the blood in the palms of his hands and threw it on him as the Ancient of Redbirds was fleeing, and so the people always say that this explains why that bird is not red all over. And they say that the goldfinch is very red because the Ancient of Goldfinches was bathing for some time in his father’s blood. BILOXI PHRASES I. REcoRDED IN 1892 A*’ya si”hi” ne a’yéhfi™ni, do you know the standing man? Man stand a you know std. Arya xe’hé na’niki a’yéht’ni, do you know the sitting man? Man sit the sitting you know Aya tox mafki’ a’yéhi’ni, do you know the reclining man? Man the recl. one you know Aya ni’ hine’ a/yéhi’’ni, do you know the walking man? Man walk the walk- you know ing one 5 A™ya ta“hi® yande’ a’yéhi?’ni, do you know the running man? 9 Man run the run- you know ning ob. A™ya no"pa’ xa’xa ha’maki nkihi’ni, I know the two standing men. Man two std. (du.) collective I know sign A*™’ya no"pa’ xéhe’ ha’maki nkihi’ni, I know the two sitting men. Man two sit coll. sign T know A™’ya no"pa’ tei ha’maki nkihi’’ni, I know the two reclining men. Man two thetwo coll.sign ‘I know recl, A”™ya no"™pa’ ni ha’maki nkihi'’ni, I know the two walking men. Man two the two walking ‘I know 10 A™ya no"pa’ ni’ni ama’iki nkihfi’ni, I know the two walking men. Man two the two the (pl. and ‘I know walk du.) A®’ya no"pa’ ta™hi" ha’maki nkihfi"’ni, I know the two running men. Man two run eoll. sign *T know A” ya xa’xaxa ha’maki a’yéhii’ni, do you know [all] the standing men? Man they std. coll. sign you know (pl.) A” ya a’xéhe ha’maki a’yéhi'’ni, do you know [all] the sitting men? Man ye < coll. sign you know pl. A” ya tci’di ama’fiki a’yéhi’ni, do know you [all] the reclining men? Man Haey (Pl .) the Say and you know reciine 15 A™ ya ha’kinini’ ama’ikia’yéht’ni, do you know [all] the walking men? Man they Pi ) the ay and you know wa i) A" ya ha’ta*hi® ama’fiki a’yéht’ni, do you know [all] the running men ? Man they (pl.) the ny and youknow run pl. Ti né’ ko sa xé (woman sp.), the house is white. House the ob. white . std. sign Ti né’ ko sa xyéxo’ (man sp.), the house is white. House the ob. white . std. sign i les 118 BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 Ti né’ ko sa®™ na’, that 7s a white house (man sp.). House the ob. white . std. sign Ti né’ ko sa? ni’, that zs a white house (woman sp.). House the ob. white std. sign Ti né’ ko sa™ naxo’, that house hasbeen white [in the past, not now]. House the ob. white std. sign Ati’ sa™ néya”’, the house is white [if not seen by the one addressed]. House white § Aya” si”hi® né’ ko te’di, the standing tree is dead. Tree stands thestd. ob. is dead Aya” si”hi® né’ ko tedi’ xé (woman sp.), the standing tree Tree stands thestd. ob. isdead . is dead. Aya” toho’ te’di, the fallen tree is dead. Tree reclines is dead Itoho’ ko nitani’ xé (woman sp.), the log is large. Log the large 5 Ti’ no*pa’ xa’xa ma/fiki ko tcti’ xé (woman sp.), the two stand- House two they two. the (du. ob. red Fs stand and pl.) ing houses are red. 10 Hati’ ki’naxadi’ mafki’ ko sa" xé (woman sp.), the scattered Houses the scattered the (du. ob. white and pl.) houses are white. Aya®’ no"pa’ a’mafki’ ko te’di, the two standing trees are dead. y Pp £ Tree two the (du. ob. dead and pl.) Aya” no"pa’ xa’xa mafki’ ko te’di, the two standing trees are Tree two they two the (du. ob. dead stand and pl.) dead. Aya” ki/naxadi’ mafki’ ko te’di, the scattered trees are dead. Tree the scattered the (du. ob. dead and pl.) Aya” poska’ mafki’ ko te’di, the (cv.) group of trees is dead. Tree circular the (du. ob. dead and pl.) 15 Teyé’ etu’, it is said that he killed him. He killed they say it To’hanak kide’di hetu’, it is said that he went home yesterday. Yesterday he went they say home that Tuhe’ naxe’ yihi’, he thought that he heard it thunder. Itthun- he heard he dered thought A"tatka’ athi” naxe’ yihi’, he thought that he heard a child cry. Child ery he heard he thought Toho’xk sipi’ si”hi® ne’di, the black horse is standing. Horse black stand the std. [is standing] 20 Toho’xk si”hit né’ ko sitpi’ xé, (woman sp.), the standing horse Horse stand thestd. ob. black [is] is black. DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES 119 Toho’xk xé‘/he né’ ko tcti’ x& (woman sp.), the sitting horse Horse sit the ob. red < Lis] is red. Toho’xk toho’ ma’fiki ko sa” xé (woman sp.), the reclining Horse recline the recl. ob. white F : lis] horse is white. Toho’xk ni’ hine’ ko toxka’ xé (woman sp.), the walking horse is Horse walk the ob. gray walk- Lis] ing gray. Toho’xk ta™hi® ko kdé’xi, the running horse is spotted. Horse run ob. spotted 5 Toho’xk ta™hi" ko kdéxi’ xé(woman sp.), the running horse is spotted. Horse run ob. spotted Cis] Toho’xk no"pa’ xaxa’ a’mafiki’ ko sitpi’ xé (woman sp.), the two stand Horse two they the (du. and ob. black two pl.) Lis] stand ing horses are black. Toho’xk no"pa’ ta’ni a’mafki’ ko tcti’ xé (woman sp.), the two sitting Horse two they the(du.and ob. red : two sit pl.) horses are red. Toho’xk no"pa’ tci’di ama’fiki ko sa” (add xé, if woman sp.), the Horse two they the(du.and ob. white recline pl.) two reclining horses are white. Toho’xk no"pa’ ni’ni ama’fiki ko toxka’ xé (woman sp.), the two Horse two they the(du.and ob. gray two pl.) walk walking horses are gray. 10 Toho’xk no"pa’ te’*i® ama’‘fiki ko (or, ta™hi® ha’maki) kdéxi’ xé Horse inh run the (du.and ob. run the collect- spotted pl.) ive ob. (woman sp.), the two running horses are spotted. Toho’xk xa’/xaxa a/maiix1 ko sa” xé (woman sp.), [all] the standing Horse they (pl.) the (du.and ob. white . stand pl.) horses are white. Toho’xk ta’ani a’mafki’ ko tcti’ xé (woman sp.), the sitting horses Horse they the (du.and ob. red : (pl.) sit pl.) are [all] red. Toho’xk tci’di a’maiki’ ko sipi’ xé (-voman sp.), the reclining horses Horse they re- the en and ob. black . cline pl.) are [all] black. Toho’xk ha’kinini’ a/mafiki’ ko toxka’ xé (wiiman sp.), the walking Horse Cet) the au and ob. gray : walk. pl. horses are [all] gray. 15 Toho’xk ha’ta"hi® a’mafiki’ ko kdéxi’ xé (woman sp.), the running Horse theyrun the (a) and ob. spotted . pl. horses are [all] spotted. 120 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 A*se’p si“hi® ne’ ko ifikta’, the standing (or leaning) ax is mine. Ax stand the ob. mine std. A*sé’p hama’ toho’ ma’fiki ko kta’, the ax lying on the ground is his. AX ground lies the recl. ob. ts] 18 A*sé’p su’di na’fiki ko ita’, the ax-head is yours. Ax head thepart ob. [is] yours ; A*sé’p no"pa’ ama’fiki ko kta’, the two standing axes are his. Ax two _ the str and ob. eel pl. is 5 A™sé’p no"pa’ hama’ tci’di ama’iki ko ifkta’, the two axes AX two ground theyrecline the (du. ? [are] mine and pl.) (ob.) lying on the ground are mine. A‘sé’p xa’xaxa amafki ko pa’na” ifkta’ (+xé), the standing Ax they (pl.) the (du. ob. all [are] mine stand and pil.) axes are all mine. A‘sé’p tci/di ama’fiki ko pa’na® ifkta’, all the axes lying down AX they the (du. ob. all [are] mine recline and pl.) are mine. A'sé’p xa’xaxa ki/naxadi’ ama’fki ko pa’na™ ifkta’, all the AX they (pl.) scattered the (du.and_ ob. all [are] mine stand pl.) scattered standing axes are mine. A'sé’p tci/di ki’naxadi’ pa’na" ifikta’, all the scattered axes AX they recline scattered all [are] mine lying down are mine. 10 Spdehi’ ma’fiki ko kta’, the (reclining) knife is his. nife the reclining ob. his Miko”ni toho’ kta’ni, the hoe lying down is not hers. Hoe lies down not hers Yaduxta” ifktitu’, the wagon is ours. ° y] Wagon ours Do’xpé naské’ sadé’, the coat (attitude not specified) is torn. Garment long torn Do’xpé naské’ na’fiki ko sadé’, the coat hanging up is torn. Garment long the hanging ob. torn 15 Waxi’ ne apa’stak o"ni’, the shoe is patched. Shoe the is patched Waxi’ ne apa’stako™-dixya™, the shoe must be patched. Shoe the e patched must Do’xpé naské’ kiko’d xy™, the coat must be mended. Garment long be mended must Do’xpé naské’ kiko’ pi’hedi’di®, she ought to mend the coat. Garment long mend ought Waxi’ apa’stak o” pi’hedi’di", he ought to patch the shoe. Shoe patch ought 20 Waxi’ apa’stako” heda™, the shoe has been patched. Shoe patched complete action (sign) Yaduxta” kiko’ heda®’, the wagon has been repaired. Wagon mended complete action DORSEY-SWANTON ] THE BILOXI AND OFO LANGUAGES 121 Yaduxta” kiko’di xya™, the wagon must be repaired. Wagon be mended must Toho’xk waxi’ o” heda, the horseshoe has been made. Horse shoe made complete action Toho’xk waxi’ o” dixya”, the horseshoe must be made. Horse shoe made must Atya’ sivhi? ne’ ko tcak-si”hi®-ne-ha™’, where is the standing man? Man stand-ing one where standing ? 5 Atya’ xe’he na’/fiki ko tcak-na’fki-ha", where is the sitting man? Man sit - ting one where sitting ? Atya’ tox ma/fiki ko tcaka?’-mafiki-ha™, where is the reclining man? Man reclin - ing one where reclining ? Atya’ ni’ hine’ tcaka™’-nine’-da", where is the walking man? Man walk- ing where walking ? Atya’ teak-ta™hi"-ha’nde-da*, given as meaning, where is the running Man where Tun - ning ? man? but it may mean, where is the man running? Ti’ ko tca’ka"-nedi’, where is the (standing) house? House the where the standing 10 Ti’ no"pa’ ko tca’k-ha’maki, where are the two (standing) houses? House two the where thecollection Tatya” xa” ko tcuwa’, where is the village? Village the where is it? Aya™ ko tca’ka™-nedi’, where is the tree? Tree the where the standing Ha/-itoho’ ko tca’ka"-manki’, where is the log? Log the where the recl. lfika’tiya™ ifiksiyo’ a’hi"a’tsi de’di, my husband went to sell meat. My husband meat to sell went 15 Toho’xk a’hia’tsi pi’hedi’di", he ought to sell a (or, the) horse. Horse to sell ought Aya™ no"pa’ ko tca’k-hamaki’, where are the two trees? Tree two the where the collection Ha’-itoho’ no"pa’ ko tca’k-hamaki’, where are the two logs? Log two the where the collection A’sidiyo” ya" xa” ko tca’ka™-nafiki’, where is the pine forest? Pine forest the where the place Yafikeye’ pihedi’, he can saw. Saw [he] can 20 Yafikeye’ pi’hedi’di", he ought to saw. Saw [he] ought A*se’wi aya’yi" tanini’ heda™, have you finished using the ax? AX you use it complete ac- tion (sign of) A®se’wi ya” xa™ ko tca’ka"-mafiki’, where is the ax [lying]? Ax the where _ therecl. ob. Spdehi’ ya" xa™ ko tea’ka"-mafiki’, where is the knife [lying]? Knife the where therecl.ob. Miko”ni ya" xa” ko tca’ka"-majfiki’, where is the hoe [lying]? Hoe the where _ therecl.ob. 25 Yafike’yo"ni’ ya" xa” ko tca’ka"-maiki’, where is the saw [lying]? Saw the where therecl. ob. 192 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Yaduxta” ko tca’ka®-nedi’, where is the wagon [standing]? Wagon the where eenet. op. Tohoxka’ ya" xa™ tca’ka®-nedi’, where is the horse [standing]? Horse where the igs ob. Atya’ tcina’ni yuke’di, how many men are there? (if alive). Men how many they are (?) Tohoxka’ ko tcina’ni yuke’di, how many horses are there? Horse the howmany they are (?) 5 Ati’ tcina’ni, how many houses are there? House how many Aya” tcina’ni, how many trees? Tree how many Keixka’ ko tcina’ni yuke’di, how many hogs are there? Hog the howmany they are (?) Hi“ hiye’htini’, I do not know you. Kuyafikyé’héi'ni’, don’t you know me? 10 Ya/fikyéht”’ pi’hedi’di", he ought to know me Tcina’n yuke’ nkyé’hf'ni, I do not know how many there are. How many ca a I do not know Ha*ya’ tca’naska, how large is the man? Man how large Tatya™ tca’naska, how large is the village? Village how large Keixka’ tca’naska, how large is the hog? Hog how large 15 Ta" yi/fikiya™ tca’naska’ ko e’naska Ba’yiis-ya’’, Lecompte is as Village small how large the so large Bunkie [Lecompte] large as Bunkie (a town of Louisiana). Latci’ ko Dji’m ku-e’naska’ni na’, Charley [Prater] is not as large Charles the Jim not as large ) 18 as Jim. Tea’naska nkyé’ho"ni aya” ya", I do not know how large the tree is. How large Idonotknow tree the Toho’xk tcina’ni yuke’ nkyé’ho"ni, I do not know how many horses Horse how many they are (?) I do not know there are. Aya™ tcina’ni nkyé’hotni, I do not know how many trees there are. Tree how many Idonot know 20 Keixka’ ne’di ko tea’naska uki’kifige ko’ skane’ e’naska na’, this Hog the std. ob. how large half the that thatlarge . (masc.) hog is half as large as that one. Ta" yi/fikiya™ ti’ tcina’ni ko’ eti’ke na’ Ba’yiis-ya™, there are as Leeompte house how the (compara- . Bunkie many tive sign) many houses in Lecempte as there are in Bunkie. Tatya” haya’ tcina’ni ko’ Ta" yi’fikiya™ haya’ e’ kuna’tuni’, there Alexandria people howmany the Lecompte people that there are not so many are not as many people in Lecompte as there are in Alexandria. DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES 123 Ti ne’ kowo’hi tcehe’da", how high is this house? House this high (?) how high Latci’ ko tcehe’da®, how tall is Charley ? Charles the how tall Yaduxta” ta"hi” natkohi’ ndosa™hi"ya™ ti ne’ya"™ tcehe’da", how Wagon running road on thissideof house _ this how high high is the house on this side of the railroad ? Yaduxta™” ta™hi”’ natkohi’ éwisa™hi"ya™ ti ne’ya® tcehe’da", how Wagon running road onthatsideof house that how high high is the house on that side of the railroad? 5 Haké’tu i’ya", what do they call over yonder? Ans., Lamo’ri 6’tu, How do they over Lamourie it is call it yonder called it is called ‘*‘ Lamourie.” Ti ne’ ko ti dehe’da®, that house is as high as this one. House wet ob. house this high std. Ti ne’ ko kowo‘hi ti ne’di uki' kifge, that house is half as high as House that ob. high(?) house this hal std. std. this. Ti ne’ ko ko’hi ti ne’di ko’hi ke’diki’ni, that house is not as high House that ob. high house _ this high is not so (com- std. std. parison made) as this one. Ta® yi’fkiya® é’xti, how far is it to Lecompte? Ta? yi’fikiya™ Lecompte how far? Lecompte kithi’” ya"tcede’ Lamo’ri teehe’da®, how far is it from Lecompte 5 b) (2 unto) Lamourie how far to Lamourie? 10 Ta® yi’fikiya” nku’di, I have come from Lecompte. Lecompte I have come from (?) Tatya™ nku’di, I have come from Alexandria. Alexandria Ihave : come from (?) Ani’ ko skfiti’, how deep is this water / Water the how deep Skiiti’ tcehe’da® nkyé’hotni, I do not know how deep it is. How deep how far Ido not know Skati’ yahédi’, it is this deep. How deep itis this 15 Skati’ nedi’ ko uki’kifige, it is half as deep. How deep the std. ob. half Skiti’-xtcitiké’ ko é’tiké’, it is as deep as that water. Just that deep the sign of comparison Ta" yi/fikiya® nkithi” nku’di, I came to Lecompte and have come Lecompte Ihavecome Ihave hither come from hither from it. Tcehe’da” hétu’, how far or long did they say that it was? (addressed How far _ they sai to a woman or women.) 83515°—Bull. 47—12——9 124 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Tcehe’da® hétu’ naxo’, how far or long did they say that it was? (said How far they said to a man or men). Toho’xk ita’, he has a horse. Toho’xk yita’, have you a horse4 Toho’xk nkita’, I have a horse. 5 Toho’ xk da/ni yata’, he has three horses. Horse three Toho’xk da’ni ayita’, have you three horses? Toho’xk da’ni nkita’, I have three horses. Tecidi’kaka” ka’padiha’yéni’, why have you not paid him? Why you have not paid him. Ka’/padeyafike’ni, you have not paid me. 10 Attaska’ apadi’f figye na’, I pay you for the baskets. Basket pay you Ka’padi'tuni’ xya, they have not yet paid him. Te’di qya™, he must die. Te’tu xya”, they must die. Die They die Te’di kikna’ni, he may die. Wite’di ko ta dande’, he will die to- Die may To-morrow when die will morrow. Nkade’di xya”, I must go. Nkadetu’ xya", we must go. Igo We go 15 Wite’di ko Ta® yi'fikiya™ nde’di kikna’ni, I may go to Lecompte To-morrow when Lecompte Igo may to-morrow. Kiixwi’ ne’di, is there any coffee? Watcku’yé ne’di, is there any sugar? Coffee is there? Sugar is there? Ya'maki teki’ yuke’di, are there mosquitoes here? Mosquito are there Tohoxka’ teki’ yuke’di, are there any horses here? Horse here are there Kiixwi' ni’ki, there is no coffee. Cae } Coffee there is] none 20 Ya’maki ni’ki, there are no mosquitoes. Mosquito — Pe none = Ta" yi'fikiya" tca’kana™ e’ya" kayu’di, when did you come from ag 5 y ) y Village small when hither you came (Cheneyville or (?) from Lecompte) Cheneyville (or Lecompte) ? Iikte’ dande’, I will kick thee [you]. eé¢er ifikta’ dande I kick will you (s.) Pa/na"™ ifikte’-ha dande’, I will kick you all. All I kick you (pl.) will Nyi’ku dande’, I will give it to thee [you]. I give it will to thee 25 Nyiku’-ha dande’, I will give it you [all]. Tehi'ya' dande’, I will kill thee [you]. I killt will DORSEY-S WANTON] HE BILOXI AND OFO LANGUAGES 125 Te’hitye’-daha’ dande’, I will kill you (pl.). Tohoxka’ ifkikta’ dande’, I will hit your horse. Horse Thit for you will V’iikidu’si dande’, I will shake hands with thee [you]. I hold your will Tca’k i/fkidu’si te ni’ki, I do not wish to shake hands with thee [you]. Hand TIhold your wish none 5 M+! do’xpé kadéni’, Why! what an ugly garment! (female speaking, 10 15 Oh! garment ugly (fem.) used in praise of fine clothing). M+! ka’pi xyé’, Oh! how pretty (female speaking, means, how ugly/) Akiitxyi’ idu’si ko’ ayind-hé’ akiitxyi’ huya”xkiya’, when you get Letter you re- when you too letter send it tome ceive it this letter, send me one. Ayivhi” yafka’, nde o™kné, when you came, I had gone [already]. You came when I go[ne had (reached) (I had gone) K’ya® nkihi” yafika’, de o™kné, when I reached there, he had There Teaco when hego[ne] had (arrived) already gone. K’ya®™ nkihi” yafika’, te o™ mafiki’, when I reached there, he lay There Ireached when dead inthe helay (arrived) dead [already]. Thi’ yafika’, nko® he’da® né, when he reached there, I had He when Imade finished past reached it sign past (or made) already made or done it. I*hi” yafika’, ayo™ he’da® né, when he reached there, you had He when youmade finished past reached it sign already made or done it. Ayi/hi® yafika’ nde’ kné, I went when (=after) you arrived. You arrived when I went (reached there) : Ayihi/nt nde’ kné, I went at the moment that you arrived. Just as you I went arrived I"hi’nt nde’ kné, I went at the moment that he arrived. Just as he I went arrived Nkithi’nt de’ kné, he went at the moment that I arrived. Just as I he went arrived Wahu’ xohi’ idé’ ka" nde’ni, I did not go because it hailed. Hail fell because I did not go Tohoxka’ to’hana’ i’dusi’, did you get the horse yesterday ? Horse yesterday did you get it? Kiixwi’ o°, she makes coffee. Coffee she makes 126 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Max i™ti-ya® paspa’ho" hande, she is frying hen eggs. Hen egg [she] fries still Wite’di ko nki®xtu dande’ Ba’yis-ya™, we shall get to Bunkie To-morrow when we reach shall Bunkie (ob.) there to-morrow. To’hana’ka® a®’ya hauti’ ndo™“hi, I saw a sick man yesterday. Yesterday man hesick Isaw [him] To’hana’ka® a” ya tcko’ki ndo™hi, I saw a Jame man yesterday. Yesterday man helame Isaw [him] [ndo»/hos, emphasizes it as a past act 5 Sitto’ kado"ni’ ido™“hi, did you see the blind boy? Boy heseesnot did you see [him}? Saiki’ ka’naxéni’ ndo™ni, I did not see the deaf girl. Girl hears not I did not see [her] No’widé a” xti kade’ni ndo™xtu, we saw a dumb woman to-day. To-day woman spoke not wesaw [her] Atya’ si”hi" ne’ya® nkyého”ni, I know that standing man. Man stands thatstd. I know [him] one Atya’ xé’/he na/fikiya™ nkyého”ni, I know that sitting man. Man sits that st.one I know [him] 10 A*ya’ tox ma’fkiya" nkyého”ni, I know that reclining man. Man reclines_ that recl. I know [him] one A*ya’ ni/ni ne’ya® nkyéhoni, I know that walking man. Man walks that I know [him] walking one Atya’ ta’hi" ande’ya™ nkyého”ni, I know that running man. Man runs thatrun- I know [him] ning one A*ya’ si”hi" ne’dené nkyého"’ni, I know this standing man. Man = stands’ thisstd. I know [him] one Atya’ xé’he na/fikid¢é nkyéhoni, I know this sitting man. Man sits thisst.one I know [him] 15 A*ya’ tox ma’fidé nkyého”ni, I know this reclining man. Man reclines this I know [him] recl. one A*ya’ ni’ni ne’dé nkyého™ni, I know this walking man. Man walks this Iknow [him] walking one Atya’ ta’hi® a®de’dé nkyého”ni, I know this running man. Man runs thisrun- I know [him] ning one Aduhi’ ndosa™ hi" tohoxka’ si hi" ne’di ndo"hi’, I see the horse stand- Fence on ere side horse stands the std. Isee of it one [stand-ing] ing on this side of the fence. Yaduxta™ ta"hi” ntitkohi’ ndosa™hi® a®yadi’ si”’hi® né ndothi’, I see the Wagon runs road on this side of man stands ene I see std, man standing on this side of the railroad. 20 Kfidfpi’ ndosa™hi® sito’ ni né’ ndothi’, I see the boy walking on Ditch on this side boy walks. the I see of it walking 3 Q a one this side of the ditch. PORSHY-S WANTON] THE BILOXI AND OFO LANGUAGES LOZ Aya’ —— aya’imde’ ndosa™hi" ti ne’ nku’di, I came from the Wood [Bridge] on Lae pe house the came orl rom house on this side of the bridge. Kfidfipi’ sa"hi"’ ya" kiidéska’ o’di, shoot at the bird on the other side Ditch on the other bird shoot side of itl of the ditch! Yaduxta™ ta"hi®’ ntitkohi’ ndosa™hi*ya® a®ya’ si”’hi" ne’ kiyohi’, call Wagon runs road on this side of man stands the call to him! [railroad] to the man on this side of the railroad! Aduhi’ sa*hi®’ya® sito’ yao”’ni né i/naxé, do you hear the boy who Fence on the other boy sings the do you side of (std.) hear? [stands and] sings on the other side of the fence? 5 A™ya’ no"pa’ ama’fikidé ka’do*xtuni’, these two (std., st., recl., walk- Man two these (std., st., they do not see recl., etc.) ing or running) men are blind. Sitto’ no"pa’ yuké’ ka’naxtuni’, those two boys are deaf. Boy two they are they do not hear there A*xti’ yuké’dé apsti’ki yi’spi’xtitu, these women [all] sew very well. Woman these ani- sew they do it very mate well objects Safiki’ yuke’ akittxyi’ uka’de yi*spi’xtitu, those girls can [all] read Girl they are letter, book read they do it very there well well. Tathi’ de’ xa (woman sp.), he can run away [if he desires]. Run go can 10 Ta*hi” xa (woman sp.), he can run [but he will not run now]. Run can Akttxyi’ nko” xana’ (man sp.), I can write [if I wish]. Akttxyi’ nko” xa (woman sp.), I can write [if 1 wish]. Letter Imake can Akitxyi’ nkuka’de xana’ (man sp.), I can read [if I wish]. Letter (book) Tread can Uikta"hi” xana’ (man sp.), I can run [if I wish]. Irun can 15 Ufkta"™hi’ xa (woman sp.), I can run [if I wish]. Irun can Tcu’fiki ma’/fiki a/-duse, that (recl.) dog bites [habitually]. Dog the recl. bites habit- ually Teu’fiki ma’fiikdé ka’duseni’, this (recl.) dog will not bite. Dog this recl. does not bite habitually Aduhi’ ndosa’hi® waka’ né a’pxuye’di, this cow on this side of the Fence on thissideof cow the gores habitually fence pokes (is used to goring). Aduhi’ e’usathi” waka’ ne’ya® ka’pxuye’ni, that cow (std.) on the Fence onthatsideof cow that std. does peer habit- ually other side of the fence does not gore [habitually]. 128 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 K’ya" nde’ xana’ (man sp.), I can go thither [if I wish]. Thither Igo can Kana’xtetuni’ xa (woman sp.), they never did kick. They kicked not never Kana’xtetuni’ xana’ (man sp.), they never did kick. They kicked not never Ka’wakéhi’ yatcé, what is its name? What name 5 Ka’waké’hi yatci’ kika’, I wonder what his name is. What name I wonder Ka’waké’hi yatci’, what is his name? What name Ha*yadi’ kawa’kéhi yatci’, what is the man’s name? Man what his name ; Ka’wak é’tiké, what is that? What that is Ka’wak de’tiké, what is this? What this is 10 Tohd’xk no"pa’ ama’fiki a’naxtetu’ xa (woman sp.), those Horse two the (pl.) theykickhabitually can two horses kick [habitually]. Toho’xk no"pa’ ama’idé ka’naxtetuni’, these two horses do not Horse two these two they donot kick habitually kick [habitually]. Toho’xk nixiixw’ naské’ ama’fidé a’dustu’ xa (woman sp.), these Horse ear long these two they kick can habitually mules [all] do kick [habitually]. Toho’xk nixtixw’ naské’ ama’fiki ka’dustuni’, those mules [all] do Horse ear long those they do not kick i or the (pl.) habitually not kick. Ka’wakéhi’ yatc oni, what does he call it? What he names hemakesit 15 Ka’wakéhi’ i’yatc ayo™ni, what do you call it? What you nameit you makeit Etafike’hi ya’te nkoni, I did call it in that manner. Inthatmanner name I made it Isaid it Ka’/wakehi’ ya’te nko™ni, I callfed] it nothing. What name Ididnotmakeit Tek a®yaxti’, are you a ‘‘Tek” woman? Are you a female Here are youa woman autochthon ? Tée’k a™yaxtitu’, are you (pl.) ‘‘Tek” women?_(women that are Are you women? autochthons). 20 Te’k nka®xti’, I ama ‘‘Tek” wonean. Tama woman Tané’ks a®xti’, she is a Biloxi woman. Biloxi woman Tané’ks a"yaxti’, are you a Biloxi woman? Biloxi are you a woman? DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 129 Tané’ks a’’yaxtitu’, are you (pl.) Biloxi women? Biloxi are you women? Tané’ks nka®xti’, I am a Biloxi woman. Biloxi Tama woman Tané’ks sa®’ya sito’, he is a Biloxi boy. Biloxi (young?) boy Tané’ks sa” ya isi’to, are you a Biloxi boy? Biloxi (young ?) as youa oy? ) Tané’ks sa” ya ffiksi’to, I am a Biloxi boy. Biloxi (young?) Iama boy Psde’hi ma/ikd¢é ifikta’, this (recl.) knife is mine. Knife this recl. ob. [is] mine Psde’hi ma’fikiya” ifkta’ni, that (recl.) knife is not mine. Knife thatrecl.ob. [is]notmine Psde’hi no"pa’ ma/fikd¢é indi’ta, these two (recl.) knives are his. Knife two thisrecl.ob. [are] his Psde’hi no"pa’ ma’fikiya” i’‘ndikta’ni, those two (recl.) knives are not his. Knife two thatrecl.ob, [are] not his 10 Tané’ks ha"yadi’ ade’ nka’de te’, I wish to speak the Biloxi language. Biloxi people speak Ispeak wish Tané’ks ha*yadi’ ade’ yade’di, do you speak the Biloxi language? Biloxi people speak do ea speak? Tané’ks ha*yadi’ ade’ nkade’ni, I do not speak the Biloxi language. Biloxi people speak Idonot speak Tané’ks saya sanki’, she is a Biloxi girl. Biloxi (young ?) girl Tané’ks saya isa/fiki, are you a Biloxi girl? Biloxi (young?) are youa girl? 15 Tané’ks sa™ya fdifiksa’fiki, I am a Biloxi girl. Biloxi (young?) Iam agirl Tané’ks ha™yadi’ ade’ yo" hiya’fiikuka’de ka™, psde’hi ma’fikd¢é Biloxi people speak in you talk tome if knife this recl. ob. pana” ayindi’ta dande’, all these knives shall be yours if you all e] yours shall : will talk to me in Biloxi. Psde’hi ma‘fikiya" pana” ifkta’, all those (recl.) knives are mine. Knife that recl. ob. all [are] mine A*se’wi ma’‘fikd¢é nyi’ku dande’, I will give you this (recl.) ax. Ax this recl. ob. Igivetoyou will A*se’pi ne’ yaxku’, give me that (std.) ax! Ax ek, give to me! std. on. 20 A*se’pi ma’fikiya" yaxku’, give me that ax (lying down)! Ax that recl.ob. give to me! Sito’ safiki’ ha ha’nd®, is that a boy or a girl? Boy girl or is that? Toho’xk waka’ ha ha’nG®, is that a horse or a cow? Horse cow or is that? Tané’ks ha"ya’di Ma’mo ha®ya’di ha ha’nt”, is he a Biloxi man or an Biloxi man Alibamu man or is he? Alibamu man ? 5 10 15 20 130 BUREAU OF AMERICAN ETHNOLOGY f [ BULL. 47 Toho’xk no"pa’ da’ni ha ndo”’daha’, I saw two or three horses. Horse two three or Isaw them (an. objects) A*ya’di no"pa’ da’ni ha ndo*’daha’, I saw two or three men. Man two three or Isaw them (an. objects) A®se’wi no"pa’ ma’/fikd¢e i’yiku’di, he gave you these two axes. AX two this recl. ob. he gave to you A*se’wi no"pa’ ma’fikiya® nyiku’di, I gave you those two (recl.) axes. AX two that recl. ob. I gave to you O’iikatcfitei’ @spe’wa ne’di, my right eye pains. My eye right it pains O’ikatcftct’ k(a)skani’wa [or ka’skani’wa] pahi’, my left eye is sore. My eye left is sore O’iikatcfitei’ éna"pa’ pahi’, both my eyes are sore. My eye bot (are sore) _ O” nixu’xwi i"spe’wa ne’di, my right ear pains. My ear right it pains I’nixu’xwi kskani’wa [or ka’skani’wa] ne’di, does your left ear pain? Your ear left it pains Nkadiya™ e’ ande’, my father is still living: I have a father. My father he moves Nkadiya” e’ manki’, my father is reclining (e mafiki never used of My father he reclines females), I have a father. Ayo™ni e’ ande’, you have a mother. Your she moves mother Ayo’ ni e’ nafki’, your mother sits or is sitting (e naiki never used Your she sits mother of males): you have a mother. Tatskaya™ e’ nafiki’, her younger sister sits or is sitting: she has a she . sits younger sister. So"tka’ka e’ maki’, his younger brother reclines or is reclining: His younger he reclines brother he has a younger brother. Vniya® e’ manki’, his elder brother reclines or is reclining: he has ai goer he __reclines rother an elder brother. Ino’ni e’ nafki’, her elder sister sits or is sitting: she has an elder Herelder she sits sister sister. Ta’ndo aka’ e’ mafki’, she has a younger brother. Her brother younger he reclines Ta’ndo noxti’ e’ mafiki’, she has an elder brother. Her brother elder he _reclines Teu’fiki iikta’, my dog. Dog my Teu’fiki ifikta’k a’nde, ‘‘my dog moves”: I have a dog. Dog my moves DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES 181 Teu’iki ifkta’k nafiki’, my dog sits: I have a dog. Dog my sits Tcu’fki ita’k a’nde, thy dog moves: you have a dog. Dog thy moves Teu’fiki ita’k nafiki’, thy dog sits: you have a dog. Dog my sits ‘Teu’fiki ifkta’k yuke’di, I have dogs (‘‘ my dogs move”). Dog my they move (or there are) 5 Afksapi’ ifikta’k ne’di, my gun stands: I have a gun. Gun my stands or the std. Akue’ ifikta’k na’fiki, my hat sits (is hung up): I have a hat [hanging Hat my sits, or the st. up]. Akue’ na’fikidé ifkta’, this hat hanging up is mine, this is my hat. Hat thisst.ob. mine Akue’ na’fikiya® kta’, that hat hanging up is his, that is his hat. Hat thatst.ob. his Toho’xk ama’fiki i/fikta-daha’, those are my horses. Horse the (du. they are mine and pl.) 10 Toho’xk ama/fiki i'ta-daha’, those are your horses. Horse the (du. they are your and pl.) Waka’ ne ka’ta, whose cow is this (or, that) ? Cow this whose? Waka’ ne ifkta’, this is my cow. Cow this my Toho’xk ne ka’ta, whose horse is this (or, that) ? Horse this whose? Toho’xk ne kta’, this is his horse. Horse this his 15 Tcu’ntki ne ka’ta, whose is this (or, that) dog? Dog this whose? Tcu’fiki ne Tca’lé-ta’, this is Charlie’s dog. Dog this Charles-his Teu’itki ne Djim-ta’, this is Jim’s dog. Dog this Jim his A*se’pi ne ka’ta, whose ax is this? Ax this whose? A*se’pi ne ifkta’, this ax is mine, this is my ax. Ax this mine 20 Psde’hi ne ka’ta, whose knife is this? Knife this whose? Psde’hi ne ifkta’, this is my knife. Knife this mine Akue’ na/fiki ka’ta, whose hat is this (hanging up)? Hat the Bae whose? ing Op. Akue’ na‘fiki kta’, this is his hat (hanging up). Hat thehang- his ing ob. Tohoxka’ tci’diki a’nde ita’, which is your horse? Horse which moves your 132 BUREAU OF AMERICAN ETHNOLOGY [BULE. 47 Tohoxka’ tei’diki a’nde ko’ a ‘yindi’ ta, which is your horse? Horse which moves the it is your Tohoxka’ ifikta’ ya"’xkisiné’, he stole my horse. Horse my hestole it from me Sito’ toho’xk kta’ kisiné’, he stole Bankston J ohnson’s (*‘Boy’s”) horse. Boy horse his hestole it . from him Toho’xk ayita’ i’kisiné, did he steal your horse? Horse your did he stea it from you? 5 Toho’xk i/fkititu’ ya” xkisiné’tu-daha’, they stole our horses. Horse our they stole them from us Toho’xk ayi’ta-da’o® i’kisinétu’, they stole your horses. Horse your pl. ob. they stole them from you Toho’xk ta-da’o®, his horses (living things). Horse his pl. ob. Toho’xk i’ta-da’o", thy horses. Horse thy pl. ob. Toho’xk i/fikta-da’o", my horses. [One can not say ‘‘their horses,” Horse my pl. ob. , ‘*vour horses” or ‘‘our horses” with -dao™ ending. | 10 Si*to’ ta-da’o", his boys. Boy his pl. ob. Sito’ i’ta-da’ o”, thy [your] boys. Boy thy pl. ob Sito’ i’ikta- da’ o", my boys. [Onecan not say, ‘‘ their boys,” *‘ your (pl.) Boy my pl.o boys,” or ‘‘our boys” in Biloxi with -dao® ending. | Teu’iki teya™’xkiyé, he killed my dog. Dog he killed my Teu’ik itkta’ te’y é,, he killed my dog. Dog my he et 15 Teu’fik ifikta’ te rekitu’, my dog has been killed [by some unknown Do m they have : S killed it. person]. Tecu’fiki ita’ te’yé, he killed your dog. Dog thy he rie Teunki tehi’ki iyé, he killed your dog. Dog be kille for you Djim teu’fki kta te’yé, he killed Jim’s dog. dog his he killed it A*sepi ki’pani’yé, he lost his ax. he lost it 20 Psde’hi ita’ ki’pani’hayé, did you lose your knife? Knife your did you lose it? Tfksi’ ndiiksa’di, I cut my foot with a knife. My foot I cut it with a knife Tiksi’ ndiiktca’di, I cut my foot with an ax. My foot T cut it with an ax DORSHY-S WANTON] THE BILOXI AND OFO LANGUAGES 133 Ayi’si i’dfiksa’di, did you cut your foot with a knife? Ses foot did you cut it with a knife? Ayi’si i’ddiktea’di, did you cut your foot with an ax? Your foot did you cut it with an ax? T’si ddaksa’di, he cut his foot with a knife. His hecutit with foot a knife l’si_ daiktca’di, he cut his foot with an ax. His he cut it with foot an ax 5 Nka’duti te’ ho", Iam hungry. Teat wish present sign Nka’duti té’xti o”, I was hungry. IT eat wish past very sign Nka’duti te’ xa, Iam still hungry. T eat wish still Nka’duti ta’ dande’, I shall be hungry. T eat wish shall Ndo’di u’xwi, my throat is dry: I am thirsty. My throat dry 10 Ndo’di uxw o”’, I was thirsty. My throat dry past sign Ndo/’di u’xwi dande’, I shall be thirsty. Mythroat dry shall Ndoxtu’ uxwi’, we are thirsty. Our throats dry Ndoxtu’ uxw o”, we were thirsty. Our throats dry past sign Ndoxtu’ uxwi’ dande’, we shall be thirsty. Our throats dry shall 15 Ido’di uxwi’, thou art thirsty. Thy dry throat Idoxtu’ uxwi’, ye are thirsty. (Other tenses can be formed by Your throats dry analogy.) Do’di uxwi’, he is thirsty. (Past, Do’di uxwo”; future, do’di uxwi’ His dry dande’.) Doxtu’ uxwi’, they are thirsty. Their dry throats Ptcaskt"ni’ ndu’ti na’fiki, I am (sitting) eating bread. Bread T eat the st. 20 Pteaskfi'ni’ i’duti na me, you are (sitting) eating bread. Bread youeat thest. Ptcaskf"ni’ du’ti na’fki, he is (sitting) eating bread. Bread heeats thest. Ptcasktni’ du’ti ha’maki, they are (sitting) eating bread. Bread they [sit] eating PteaskOni’ i’duti aya’maki, ye are (sitting) eating bread. Bread you = ) [sit] eating 134 BUREAU OF AMERICAN ETHNOLOGY [ BULL. 47 Ptcaskitni’ ndu’ti nka’maki, we are (sitting) eating bread. Bread we [sit] eating liksiyo’ ndu’ti nafik nko”, I was eating meat, very long ago Meat T eat sitting Ididit (past) (years ago). Ta"si’ tohaxka’ du’ti né’, the horse is (standing) eating grass. Grass horse eats th a std. Tatsi’ wa’k du’ti né’, the cow is (standing) eating grass. Grass cow eats ihe 5 Ayé’k ma’xi ya’fki du’ti né’, the hen is (standing) eating corn. Corn chicken “female eats the std. Nkifikxihi’ ne’di, I am laughing (as I stand). I laugh the sta, Nkifkxihi’ na’fiki, I am laughing (as I sit). T laugh the st. Nkifikxihi’ o”, I was laughing. T laugh past sign ~ Sito’ tiidé’ dande’, the boy will be tall. Boy tall will 10 Aya” naské’xti, the tree is tall. Tree very tall Tohoxka’ tiidé’, the horse is high. Horse high Ti’ kohi’, the house is high. House high A*xu’di kohi’, the rock is high. Rock high Ti nitani’, or, Ti’ nita™xti, the house is large. House large House very large 15 Ti’ yinki’ sti, the house is very small. House small very Akue’ ki/nita’’xti, the hat is too large for him. Hat very large for him Akue’ i’kinita”’xti, the hat is too large for thee [you]. Hat very large for you Akue’ ya’nkinita”’xti, the hat is too large for me. Hat very large for me Akue’ kiyifiké’xti, the hat is too small for him. Hat very small for im 90 Akue’ i’kiyinké’xti, the hat is too small for thee [you]. Hat very small for thee Akue’ ya’fkiyiiké’xti, the ee is too small for me. Hat very small for me Do’xpé naské’ kinita’’xti, the coat is too large for him. Coat too large for him Xo’hi, it rains [now]. To’hanak xo’hi, it rained yesterday. Yesterday itrained 25 Wite’di ko xo’hi dande’, it will rain to-morrow. To-morrow when it rain will DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 135 Psidé’ xo’hi ko’ nde’ni dande’, if it rain to-night, I shall not go. To-night itrain if I not go shall Wahu’, it snows [now]. To’hanak wahu’, it snowed yesterday. Yesterday itsnowe Wite’di ko’ wahu’ dande’, it will snow to-morrow. To-morrow when itsnow will 5 Psidé’ wahu’ ko, nde’ni dande’, if it snow to-night, I shall not go. To-night itsnow if I not go shall Wahu’xohi’ i’dé né’, it is hailing [now]. Hail falls the std. To’hanak wahu’ xohi’ i’dé, it hailed yesterday. Yesterday hail fell Wite’di ko’ wahu’ xohi’ i’da dande’, it will hail to-morrow. To-morrow when hail it fall will Wite’di ko’ wahu’ xohi’ idé’ ko nde’ni, dande’, if it hail to-mor- To-morrow when hail itfall if Inotgo shall row, I shall not go. 10 Wite’di ko’ sni’hixti ko’, nde’ni dande’, if it be cold to-morrow, 15 20 To-morrow when _ very cold if I not go shall I shall not go. Wite’di ko’ mihi” ko nda’ dande’, I shall go to-morrow if it be To-morrow when itbewarm if Igo shall warm. Wite’di ko’ mihi” dande’, it will be warm to-morrow. To-morrow when itbe warm will Teé’ a’nde, he is here. Teé’ aya’nde, you(s.)are here. Teé’ nka/nde, Here hemoyes Here you move Here I move I am here. Teé’ yuké’di, they are here. Teé’ iyuké’di, ye are here. Teé’ Here they move Here ye move Here nyuké’di, we are here. we move Teé’ a’nde ha®’tca, he was here [but I do not know where he is now]. Here hemoved but To’hanak teé’ yuké’di, they were here yesterday. Yesterday here they moved Wite’di ko teé’ i®xtu’ dande’, they will come (be) here to-morrow. To-morrow when here they will arrive E’wa a’nde, he is there. E’wa aya’nde, you (s.) were there. E’wa There he moves There you move There nka’nde, I was there. I move E’wa yuké’di, they were there. E’wa iyuké’di, you (pl.) were there. There they moved There ye moved E’wa nyuké’di, we were there. There wemoved E’wa ka’nde ha*tca’ hana*, he was there [but has gone elsewhere]. There hemoved but sign of un- certainty (?) E’wa yuké’di ha*tca’ hana", they were there [but have gone else- There they moved but sign of un- certainty (?) where]. 136 BUREAU OF AMERICAN ETHNOLOGY LBULL. 47 Ewande’ pa’ nitani’ xy (masc.), his head is large. Thatone head large Ewande’ pa’ yin’ xyé (masc.), her head is small. Thatone head _ small Ufikapa’ nédi’ xé (fem.), my head aches. = head aches ‘ yipa’ ko’ nedi’, does your head ache? ay! ad the aches 5 E’we yuke’ pa nitata’ni xyéxo’ (masc.), their heads are large. They head eachislarge indeed. A’y yipatu’ nitata’ni xyé (masc.), your heads are large. Your heads each is large A Ayipatu’ miska’ xyé, or, Ayipatu’ yifki’ xyé (masc.), your heads Your heads’ small Your heads small are small. Ofika’patu’ nitata’ni xyé (masc.), our heads are lai ‘ge. Our heads each is large A Anahi” stpi’ xyé (masc.), his hair is black. His hair black : Anahi” asa” xyé (masc.), her hair is white. Her hair white . 10 A’yinahi” sa™sasa"sa”’, your hair is gray. Your hair gray (iron gray?) Oika’nahi® teti’ xyé (masc.), my hair is red. My hair red Anaxtu’ naske’, their hair is long. Their hair long ° A’yinaxtu’ tutu’xka (-Ena’), your (pl.) hair is short. Your (pl.) hair short Ofka’naxtu’ tutu’xka (-ena’), 0 our hair is short. Our hair short 15 Hipteti ha-idi’ (-ena’), your nose is bleeding. Your nose bleeds . Ti sa® no"pa’ ama’‘fiki ko ka’wa tiipe’ta ti’, whose are those House white two the(du.andpl.) ob. whose house two white houses? Toho’xk kdéckiidédéta’ da’ni yuke’ ya" xa’, where are those three Horse striped three they move where are [they]? striped horses? Yafika’wati’ kike’ nkata’mini, I am sick, yet I work. Tam sick yet I work Ya"xkte’di kike’ ayi’t ktnyikte’ni dande’, you hit me, yet I will Tam hit yet youfinturn] Inot hit you will not hit you. 20 Aye’wi ko u/’dunahi’, he faces the door. Door the he faces Aye’wi ko ayu'dunahi, did you face the door? oor the id you face? Aye’wi ko nku’dunahi, I face[d] the door. Door the I face(d) it Nyu’dunahi’, I face[d] you. Ki'tcue’hi"ya dande’, [ will lend it to you. ( dog err’. ine ‘ oe ca Oe = ‘ ; roe + i ’ F Nn” tA Pe a oe a ‘ 2 ds? ae ne athe > 4 " a + y oa cad? gx Pi = ‘ Hu Pid ghee Slit = rs | areca yi iubitabe’ He eet Peto ite ooo cco ne Nts hyat thas ie. ‘4 erik: ply aida d ant wots er ss Lae" Sa; £53 ies 2 oat v BILOXI-ENGLISH DICTIONARY Notre.—The Biloxi-English section is arranged under stems, or under the simplest element in the material at our disposal that can be distinguished. In the English- Biloxi part reference is made not to the equivalent of the English word, but to the stem or stems in the Biloxi-English section under which the equivalent may be found. The order preserved is the usual English alphabetical order, except that c (=English sh), j (the sonant of English sh), te (English ch or tch), and dj (the sonant of the preceding) are placed after s, all being connected with the sibilant group, and x and x after k, to which they are related. Nasalized vowels are placed after the simple vocalic forms, but sounds distinguished by diacritical marks are not classed by themselves. This would have been done in an absolutely scientific arrangement, but it is believed that convenience of reference is of more importance. In carding verbs Dorsey places the form for the third person sin- gular first, since it is identical with the infinitive, and after it the forms for the second and first persons successively, and sometimes the plural forms in the same order without giving separate translations for any but the first. The letters Bj. in parentheses after a word or expression mean that Betsey Joe, Dorsey’s best informant and a woman 74 years old at the time of his visit, is authority for it; (M.) refers to Maria, Betsey Joe’s daughter, and (Bk.) to Bank- ston (or, as the writer was given it, Banks) Johnson, Maria’s husband, whose father was a Biloxi but his mother an Alibamu. The few examples that come through Doctor Gatschet—most of his material having been superseded by that of Dorsey— are indicated by a following (G.). Of the other abbreviations, cv. signifies curvi- linear, st. sitting, std. standing, sp. speaking; see also the Introduction. a-, a prefix denoting habitual action; as, well.—adasayé, heating it (28: 208). duse’, to bite, as a dog does; a’duse, to be in the habit of biting. pxuye’di, to gore, etc.; a’pxuye’di, to be in the habit of goring (see pxu). pstti/ki (?), to sew; a’pstti’/ki, to be accustomed to sewing. nazté’, to kick; a’nazté, to be in the habit of kicking. a-, on.—wéhe, to sit; a’xéhe, to sit on it. sinhin, to stand; a’sinhin, to stand on it. ada’gomni, to glue on, as arrow- feathers. a’tamhin (from ta”), to run on it. atoho’ (from toho), to recline on. a+!a-+!, caw of the crow (14: 27!). ade’, adé’, to blaze or burn, a blaze (see peti, uxt’, widé).—ayaV” adé’ wo (m. sp.), or aya’ adé’ (w.sp.), does the wood burn? aya’ adé’ ma’iki, the wood lies (i. e., is) burning. a”hat, adé’, yes, it burns. @ttixkiké’ adé’, it burns never- theless (or at any rate). ktidoxtci/kiké’ adé’, though it is wet it burns. aya” uxwl adé’ pixti’, dry wood burns very aiiktca’k atuti’, my hand is (was) burnt (p. 149: 20). da’xtini’yétu, they burnt her (26: 71,81). adeyé’, to make a fire blaze, to kindle a fire (ade’hayé, ade’- hitiké’ ade’hayétu’ ade’ htikétu’).—kade’- yeni’, not to make it blaze. kade’hitii- kéni’, I did not make it blaze (pl., kade’- yetun’’, kade’hayétuni’, kade’hinkétu- nv’). kade’hayéni’ dande’, you will not make it blaze.—kadé/ni, or kadéni’, not to burn or blaze. aya” kadé’ni ma’nki, the wood does not burn as it lies; the wood isnot burning. aya’yan kadéni xa ma’fiki? is not the wood yet burning? kadén’’ xa, it burns no longer. ka’déni- zti’, it does not burn at all. tcidiké’ ka’dénv’, why does it not burn?— adatctka’, to be scorched or burnt (ayi’- datctka, ya’fikadatctka). Tcé’tkana’ ason- ti’ wa’nihiya’ hin adatctka’, Ina’ & tukov- mi, the Rabbit’s hair between the shoul- ders was scorched by the sun (3: 23).— 1Jn this Dictionary the figures in heavy-faced type refer to the number of the myth, or, when preceded by “‘p.,” to the page containing the phrase cited; the following number in each case is that of the line of the myth or the line of the page containing the phrase referred to. 169 170 ada’tctkayé’, to scorch any object (ada’- tctkahayé’, ada’tctkahtinké’).— ataxni’, ataxni’, atagni, to be burnt (ayi/taxnt, ya’ fikatarni).—a’tarnixti’, to be burnt severely (ayi/taxrnixti, ya’ikata’xnixti’) (3: 25). nyi/Akado’di de’ a’taxnixti’, now is my grandchild burnt severely (3: 26).—kiha’taxni, to be burnt for another, as his house, etc. (7kiha’taxni’, ya’ xki- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 formerly common among the Biloxi men and boys. ahi’, ahe’, ahé’, he (20: 26), skin, nails (of hands and toes), horn, hoofs, scales of fish, bark of trees (cf. hi) —isi’ ahi’, the toe nails. tcak ahi’, the finger nails. si a’hiya”, hoofs. o ahi’, fishscales. ayat’ ahi’, bark of trees. ata ahoni, crook- necked squash (‘“‘pumpkin with rind ha’taani’; kiha’taxnitu’, vkiha’taxnitu’, ya xkiha’tarnitu’). ayi’ti Vkihataxny’, your house was burnt. nktitu’ ya”x- kiha’/taxnitu’, our houses were burnt! nkti/yar nkow ni pixti’ xye’ni yaw xkiha’- taxni’, I made a very good house for my- self, but it was burnt (5: 6). atz” kiha’- taxni’, his house wasburnt. (Also 20: 47; 28: 82, 83, 167.) adi, father (see atcki).—adiya”, a father, his or her father (aya’diya, nka’diya”). axtu, their father (31: 11, 32). “kaz- tu’, our father (81: 26). nka’diya” e ande’, or nka’diya™ e manki’, I have a father. aya’diya” e ande’, or aya’diya” e manki’, you have a father. a’diya” e ande’ or a’diya” e mafki’, he or she bent” ?). (Also 26: 28, 56, 84, 85, 86; 27: 4,9, 18, 16, 27; 'S1: 16, '25)- ahi’, empty (28: 147, 149, 150).—ahiyé’, to empty, ‘‘tocausetobeempty.”’ pahit’ ahiyé’, he empties a sack. pahit”’ a’li- hayé, you empty a sack. pahi” a’hi- huviké’, I empty a sack. ahi’yehi’, a yard (measure).—ahi”yehi’ sonsa’, one yard. ahiyehi’ norpa’, two yards. doxpé hityehi, a yard of cloth. aho’, ahu’, haho’ (21: 40), a bone (28: 78).—pa aho’ kiptide’, a suture, sutures, ‘thead bone joints.’’ aho’ kahudi’, a bone necklace. pétcim ahudi’ tpavhin, ‘the soft bone of the nose”, the septum of the nose. sponi’ ahudi’, the ankle bones. aho’ye, a debt.—aho’ye kdé/xyi tca’yé, hasafather. (Also 26: 65; 31: 2, 6, 32, 33.)—1ta’ta, masculine vocative for father and father’s real or potential elder brother.—aduwo’, his ‘‘elder father,’’ his or her father’s elder brother (real or potential) (yaduwo’, nkaduwo’). adi, to climb, climbing.—fika’di, I climb (28: 97, 105, 113, 117, 119, 130).—adi’z, climbing (28: 119,130). adi’,he climbed, climbing (26: 42; 28: 46). adi’x, he climbed (17: 4). adi, to gore or hook (of a cow).—waka’ @di, the cow gored or hooked him; he ‘‘marks out” or cancels a debt (aho’ye kdé’xyi tca’hayé, aho’ye kdé/xyi tea’- hiiiké).—aho’yeyé, to ask him for what he owes, to dun a debtor (aho’yehayé’, aho’yehinike’). aho’yehinyé’, I owe you. aho’ychiyé’, he owes you. aho’yeyanke’, he owes me.—7kiyaho’ye, to owe a debt to another (ya’kiyaho’ye, a’xkiyaho’ye). Vkiyaho’ye a’nde, he still owes him. ya’kiyaho’ye aya’nde, you still owe him. a’/xkiyaho’ye nka’nde, I still owe him. tiki/yaho’ye nka’nde, I still owe you. yanki/yaho’ye aya’nde, you still owe me. a’ka, a’/kaya®, the youngest one(28:71).— tando’ a’kaya”, her youngest brother. aka®, suppose (28: 237). akaXtci’, to lick (aya’kamtci’, nka’kan- tei’: a’kantctu’, aya’kantctu’, nka’kante- tu’).—a’kantcki/ké, to lick off. ayu’- yan nka’kantcki/ké nka’nde xa na’, I am used to licking the dew off of vegetation (1:7). (Also 6: 17, 28: 42.) aké’, to use a knife (i. e., to cut with it) (a’yaké, nkaké’). a/kida.—oa’kidadi’, to count (aya’kidadi’, nka’kidadi; pl. a’kidatu’, aya’kidatu’, waka’ yid/di, the cow gored or hooked you; waka’ yarikd’di, the cow gored me (p. 146: 33-36). waka’ iyid’ na, beware lest the cow gore you (p. 146: 36). a/duwa’/xka, to swallow.—a’duwa’zka, she swallows it whole (28: 158). “ka’- duwa’xka, let me swallow them whole (28: 157). a/d¢ihi.—a/d¢ixstathaY (=a’d¢ihi+stan han), the style of wearing the hair for- merly the rule among the Biloxi girls and women. a’d¢ixtcitu’ (=a’d¢ihi +tci?+tu), the style of wearing the hair DORSHY—SWANTON |" nka’kidatu’). a’kidadini’ na’/tiikihi’, I wishthat he had notcounted(p. 144:19). akida, across (cf. kitista’).—aya” akéda’- marikov’, or aya” akéda’mankowni, to make a cross stick (for suspending ket- tle) (aya akéda’mank ayowni, aya akéda’mank nkownv). ayav akéda’mai- ko” sot’horni’ atca’ke, he makes a cross stick on which to hang a kettle.) (aya akéda/mafikov sovhorni’ yatca’ ke, aya’ akéda’mankow’ sowhorni’ iika- teake’tu). aya" aktda’manki wv pi, he put the stick across. aya” akida’manke ayi”’pi, you put the stick across. aya” akida’manki nkiv’pi, I put the stick across.—a’kiduaté’, to cross, as a stream (ya’kiduaté’, nka’kiduxté’). ayixyav a’kiduxté’, to cross a bayou; he has crossed the bayou. ayixya” a’kta nde’ nka’kiduxté’, I went straight across the bayou. aru a’kiducté’, (lying) across a stone. akidi’, akidi (14:27), insects.—ptfato akidi’, ‘‘the cotton insect”: a caterpil- lar. aki’di xapka’ (=xyapka), ‘‘flat bug”: a bedbug. akidi’ si/psiwe’di, so called from the noise it makes when caught: ‘‘Sp! sp!”—the ‘‘Bessie- bug” of Louisiana, a small black bug which is found in decayed logs.—aki- di’ tav’inhin’ tonxka’, ‘‘broken backed insect”: the buffalo-bug or doodle- bug, a small whitish insect about 2 inches long, with ‘‘nippers” (an- tenne?). It lives in sandy soil, and when one stoops over its hole and thrusts down a straw, the insect is said to grasp the straw, by which it is drawn to the surface. Found from Washing- ton, D. C., to Louisiana. aki/duwaxi’, to go to one side, aside (aya’kiduwa’xi, nka’kiduwa’xi).—aki/- duwaxi’ kida’ o™mi’, he went to one side as he was returning thither (3: 21). akini, a goose.—a’kikiiné topa’ ifikta’, I have four geese (5: 7). akt/nt xohi’, the ‘‘ancient akint,” generic—a goose. aki/nt xo’x sa”, the white goose (Bj., M.). Probably the snow- goose, white brent-goose, Texas goose (Chen hyperboreus). aki/nt xo’x to- xka’, the gray or common wild goose (Bj., M.). The Canada goose, or Ber- 83515°—Bull. 47—12——_12 THE BILOXI AND OFO LANGUAGES ee 7 nicla canadensis. Bk. gave this as a’kiktine’ kotka’. akita’, to attend to it (9: 15; 12: 3).— akitatu’, they follow it (12: 6). aya’- tamini pa aya’kita’ dande’, you will at- tend to work only (p. 146: 1). “ika’- tamin’’ pa fika’kita’ dande’, I will at- tend toworkalone(p. 146: 2).—a’kidisi’, to help him (man’s word) (aya’kidisi’, nka’kidisi’).—aki/tsit, to help him (woman’s word), akitsi’, used in 1:1 (aya’kitst’, nka’kitsi’; akitstu’, aya’kits- tu’, nka’kitstu’). nyak?vtsi, I help you. ya’ vikakits’’, you (thou) helped me. Men can say to women, yarika’kitsidaha’, help us; but they can not use any other part of this verb. aki’tsidaha’, he helped them. aya’kitsi/daha’, you helped them. nka’kitsi/daha’, I helped them. ewande’ ya’iikakitsi/daha’, he helped us. ayindi’ ya’ikakitsi/daha’, you (sing.) helped us. ayitxtu’ ya’ii- kakitstu’daha’, you (pl.) helped us.— akitsta’, help him! (said by a man to aman). The only other parts of this verb in use are: yanka’kitsta’, help (thou) me! (said by a man to a man). yarika’kitsta’daha’, help (thou) us! (said by men to a man). akititu’, to shut.—ythi’ a’kititu’yé’, shut your mouth! bring your lips together! (p. 138: 23). thia’kititu’yé’, tell him to shut his mouth (p. 138: 24). tctdiké yihi’ ka’kititu’hayenv’, why don’t you shut your mouth? (p. 188: 25). akiya’, last; the last one, next (9: 12, 13) (cf. kiya).—akiya’ nda’ dande’, I will go last. akyéxti/ya", (the very) last. akodi’, a gourd (cup). akste.—aksteke’, to be stingy (aya’- ksteke, “fika’ksteke’; akste’ketu’, aya’- ksteketu’, nka’ksteketu’). atyato’ yande’ akste’ke na’, that man isstingy(m.sp.).— kaksteni’, not to be stingy, to be gen- erous (kaya/ksteni’, nka’ksteni’; kakste- tuni’, kayd’kstetuni’, nka’kstetuni’). With the masculine oral periods: nkak- ste/nind’, lamnotstingy. nkakste’tuni na’, we are not stingy. hiryi7ikakste’ niki ni’, I am not (stingy?): said by a female (Bj., M.) (can this be equiva- lent to nka’ksteni/?).—kakste’nixti’, to be very generous (kaya/kstenixti’, nka’- 2 BUREAU OF AMERICAN ETHNOLOGY kstenixti’; kakste’nixti’/tu, kaya’kstent- xti/tu, nka’kstenixti’tu). aksaipi.—aksipta, lcok sharp! (27: 14). aku, ako, out, outside, in the yard (19:13; 20: 18; 31: 35).—a’ko sawhinyan, out- side the yard. ako’hi, yard (28: 63, 84). a’kohiya”’, in the yard. a’kohi- yan nkande’, I am (still) in the yard. akua’ya", out of doors, in the open air. akua’ya® toho’, to lie down in the open air. akuwé’, outside (18: 12; 19: 20; 20: 14;31:1,5,9). akuwe’yé, heturned them out(19:21). a’kuwe’tu, they come out (12: 6; 21: 5; 27: 6, 10, 14). akuwe’di, he came out (21: 6). kiya’kuwetu’, they came out again (31: 32). kakuwétuni’ dande’, we will not come out of the water (18: 16; p. 152: 28). kiya’kuwétuni’ dande’, if you go into the water you will not come out again (p. 152: 29).—ako’hiye, (he) cleaned away the hair (28: 208, 209) [?] akiidi’, to look down on (see kitdani).— aktiidi’, she peeped down into it (28: 127). aktdi’tu, they peeped down into (28: 131). ani aktidi’ inxkido’hi, do™hi, ‘‘ water looks down on and sees himselt,’? an image or reflection in water. akue’, a hat.—akue’ tcakedi’, to hang up a hat on a nail or post. akue’ duxpi’ xéhe’ kam, pull off (your) hat (and) hang it up(w.sp.). akue’ niki’, he has no hat (see psde). akue’ ta’/pka, ‘‘a flat hat’: a cap. akue’ na’tikid¢é iikta’, hat this st. (or, hang- ing up) ob. my, or, this is my hat. akue’ na’fikiya® kta’, hat that st. (or, hanging up) ob. his, i. e., that is his hat. akue’ iikta’k na/fiki, hat my sits (hangs up), I haveahat. akue’ na/iki ka/ta, whose hat (hanging up) is that? akue’ ki/nita”’cxti, the hat is too large for him (akue’ ikinita”’xti, akue’ ya’ fikinita’xti). akue’ ktyitki’xti, the hat is too small for him (akue’ Vkiyinki/ati, akue’ ya’ hktyinki’cti). akue’ ta’pka, ‘‘flat hat,” a cap.—akue’, to put on a hat (ya’kue’, nka’kue’). akue’ kua’, put on your hat (m. or w. sp.). a’ku oni, he put on his hat. a’kue’yé, put on him (31: 25). a’kuwe, along (10: 13, 30; 17: 2; 18: 14, 19; 28: 27, 180, 237; p. 154: 29, 33).— [BULL. 47 akuwé/x, they took him home with them (20:7). akuwi/x, they took him along (28: 136). (p. 146: 20). akixpé’, six (cf. ohi).—dea/kiiapt’, six times. axé’, his or her shoulder (ayazé’, nka‘xt; axétu’, a’yaxttu’, nka’/xétu’) (8:10; 21: 33).—axe’ya, wings (kiidésk axe). axe/- yahin’ or axé/hiv’, wing feathers. aai/- yd or axahii’yi (G.), afeather headdress. axi’, they swarmed on (31: 2, 6). axihi’, boiling(28: 202).—azi’hiye, axihi’- ye, he or she made it boil (28: 194, 232, 235). toxpi’ axi/hiyé yanxa, where is that boiled fox liver? (p. 167: 1). axisa’/hi (Bj., M.), axésahi’ (Bk.), axésa/hi (30: 3), money.—azisa/x aktitxyi’, paper money, bank notes. axisa’/x sa’ or axsisahi’ sat, ‘* white money,” silver. azisa/x sidi’, ‘‘yel- low money,” gold. asisa’x tcti, ‘‘red money,’? copper (=hamasa teti, ‘‘metal red’’). axka’, persimmon (23: 1, 3; also Gat- schet’s notes). axoki’, ax60’k, axo’g, axokyal (1:9), canes, the plant Arundinaria macro- sperma of the southern United States, forming canebrakes (see kiduni).—ax0’k dutca’ti, split cane. axd’k dutca’ti natco”’ nko nko” nda/sk nko”, I make baskets and mats out of split cane (Bj.,M.). axo’gduni’ oraxo’gkiduni’, young canes. axo’g duni’ da de/di On’ ti ya’ndi, the Bear went to gather young canes (2: 16). axo’g kiduni’ tci/na y/iiki da’, he gathered a very few young canes (2:17,18). azo’g otya”,a place where the canes ( Arundinaria ma- crosperma) grow. axo’g misk oryan’, a place where switches (of the Arundi- naria macrosperma) grow (axoki+mi- ska+?). amihi’.—ica/kamihi”’, the index or fore finger. a/nahi® (anahe’), the hair of the human head; his or her hair (a/yinahin’, tiika’/nahin; cf. him).—anaxtu’, their hair. ayinaxtu’, your hair. wufka’- naxtu’, our hair. anahi® asa xyé (m. sp.), his or her hair is white. ayi- nahin’ sa’sasa®san’, your hair is gray (irongray). tAka/nahi’ sa”’sasansa”’, fika’kuwe, I thither on. atte i DORSEY—S WANTON ] my hair is gray. anahi™ tcitciitka’, his hair stands on end, bristlesup. anahit’ diktcudu’, to take the scalp of a foe. aya” nanhi’, tree moss, ‘‘ tree hair.’’— naxko’, the hair on the sides of the human head. (Also 11: 2; 20: 14, 15, 26, 34; 26: 37, 75.) anaki’, fruit, berries. —mazxo”’tkxo’/hi a’naki, ‘‘ancient palmetto fruit:’’ a co- coanut; cocoanuts. tats psond anaki’, berries of the nightshade. a/nak si’di, ‘‘vellow fruit,’? oranges. a’nak si/di somsa’, an orange. ana/xkukayi’, the small cocklebur. ana/xkuka sxohi’, “the ancient cocklebur,’’ the large cocklebur. ana”, winter (12: 5).—ana”ka yihi’, to be waiting for winter to come (ana”- kat’ ayihi’, ana®ka” nkihi’). ane’ (31: 3), anedi’ (31: 1, 3), a louse, lice (81: 3). ani’, ni (26: 14), water.—ani’ ko skiti’, how deep is the water? ani’ ksuhedi, to blow or spurt water from the mouth. ani’ ksuhé’yé, probably asynonym. ani’ tata’xédi’, the gentle patter of rain (see waxé). ani hini’, to drink water. a/ni anvpahiv’, awater barrel. ani’ kathi’, todipavesselinto water. ani’ xwi’tka, the water ismuddy (Bk.). ani’ knedi’, inthe water. ani’ i/kit te’, do you want water? ani’ akidy iv xkidonhi’, ‘‘ water looks-down-on sees-himself,’’ an image or reflection in the water. ani’ kuwé, to ‘‘go into the water,’ i. e., to sink. ani’ nkuwé’, I sank in the water. a/ni kyi/hom, a well (1: 8). ani’ ky o™mi’, ‘water made by digging,”’ a well. anv’ kya omni’k nka’kétu’, let us dig a well (1: 4). ani’? ky& omni kédi’ xyo (the Rabbit told him that) he must dig the well (alone) (1:6). ani’ n&pi/hi, or ani’ niipv/li, ‘water which has a good odor,’’ eau de cologne. ani’ nitatyan’, “‘large water,’’ the ocean. ani’ pu- pu’xi, foam. ani’ xoxoni’, a wave, waves (see xoxo, toswing). ani’ xyuhi’, acurrent. ani’ xyu/hi kidu/nahi’, ‘‘cur- rent turns around,’”’ an eddy. ani’ snihi’, a spring. ani’ tao™ni’,an over- flow (cf. D., amnitan; (., nida”). a/ni ti’, ‘water house,’’ a cistern. ani/- om’, ‘‘made of water,”’ or ‘‘watery,”’ THE BILOXI AND OFO LANGUAGES 173 juice. anipa’, ‘‘ bitter water,’’ whisky. anipa’ ani’/pahi”, a whisky barrel. nipd’, whisky (24:1). ani’pa tckuyé’, ‘‘sweet whisky,’’ wine. anipa/zxka, **sour water,’’ beer. ani’pahi"’, a bar- rel. a/ni ani/pahi”, a water barrel. anipa’ ani/pahir’, a whisky barrel. anv’ paha/dudi’ (anipahin-+-adudi), a bar- rel hoop. anipa’hiomni’ (anipa+-hini+ oni), ‘“‘that from which one drinks whisky,’’ a tumbler. anisni’ hudi’, a prickly ash tree. tnni’ (probably in- tended for ani’, water?). tnni/ usin’- hityé’, to plunge (hot iron) into water. Ansni’hoixya” (said to be derived from ant snihi and ayixya"), ‘*Cold Water Bayou,’’ Spring Bayou, between Le- compteand Calcasieu, La. Ni’ sdhd/yan, ‘Strong Water,’”’ the former name for Alexandria, Rapides Parish, La.; it is now called Tanyan. Ni/sni xoW yia- yan’, Cold Water Creek, Rapides Par- ish, La. Nisixya”’ (ani+sidi+ayixya”); ‘Yellow Water Bayou,’’ Bayou Beeuf, near Lecompte, Rapides Parish, La. (Also 9:11, 13, 14, 16; 10: 5, 30, 32, 33; 15:3; 18: 4, 7,812, 13, Ta, be: 19: 11; 26: 14.) a’/nix, to play.—d/nixa/ nixyé, he plays at intervals as he goes along (21: 5, 12). anixya’, ball play (29:1). 7kintd/ may’, I play with him (29:19). iyintd’ nixy’, she plays with you (29: 20, 21). ani’sti, anisti’ (21: 25; 28: 206), ani’sti (26: 27), sure enough.—ani’sti kika’ seems to mean ‘‘it is uncertain’’ in the following: teyé’ hétu’—ani/sti kika’/— nkyé’/ho mi na’, they say that he killed him—it is uncertain (?)—I do not know it. antatcko’, crosswise.—atatcko’ye, to place crosswise’ (instead of erect) (a®tatcko’haye, a®tatcko’ hank’ ). a’o4, exact meaning uncertain; with a/nde itis said to mean, a long time, as a/nde a’on dé’ha", when he had been gone a long time (2: 18). a’padénska’, a butterfly. apadi.—apadiyé’, to pay him (apa/dhay?’, apa’ dhanké’; apa’ diyéttu’, apa/dhayétu’, apa’ dhankétu’. Futures: apa/diya/ dan- de’, apa’dhaya’ dande’, apa’dhatka’ Pre = BUREAU OF AMERICAN ETHNOLOGY dande’). antaska’ a/padi’figyé na’, Ipay you for the baskets. a/padiyatika’, pay me!—apiidi/y, to repay him. kiya’ apudi’yé, to repay one for a debt or an injury (apiidi/hayé, apiidttike’). pxi’- han aptdi/yé, he deceived him and (thus) repaid him (for the injury). ipxi hat apiidi/hayé’, you deceived him and (thus) repaid him (for the injury). dnp2i’/har apiidifke’, I deceived him and (thus) repaid him (for the in- jury ) (see ewandhéda” o™i under head- ing e).—ka’padi/ni, not to pay him; he has not paid him (kapa/dhayéni’, kapa’/dhatikéni’). ka/padi’tuni’ xya, they have not yet paid him. tcidi’kaka ka’padiha’yéni’, why have you not paid him? tcidi’kaka”” ka/padiya’ii- kéni, why have you not paid me? apa’ya, pepper. a/pede’he, a wrist guard (cf. pé’dzkipi’). apéni’, apé’ni, to go around an object (aya’péni, nka/péni’).—api’ni, went around it (7: 9). #ka’peni, I can go around it(28: 91). du’si a’ptint ha’nde, he hugged it, him, or her (p. 150: 5). idu/si aya’piint. aya/nde, did you hug it, him, or her? (p. 150: 6). ndu/si nika’ pint fika’/nde, 1 hugged it, him, or her (p. 150: 7). a@’pinomni’, a collar. ape’nyikyahayi, ape/nixka’hayi, gold- finch.—ape’nyikya’hayina’ (31:1), ape’- nixka’hayina (31: 1, 36, 40), Ancient of Goldfinches. apetka’, a house fly.—apetka’ ‘‘oreen fly.” apxa’.—axkido”, apxa/di, to put a stand- ing object in the belt. Aplusa, Opelousas.—Aplusa/ the town of Opelousas, La. a/pudixka/’, industrious (14: 6). apuska/’, a partridge (of Louisiana). asaéhi, to leap.—asdhi, [she] leaped up with arms above her head (28: 50). asd’ hiyaté’, pitch it on him! (female to male) (28: 73). asd/hiyé, he pitched it on (28: 77). asdo’diiika’, a black cricket (see asto- to’nixka’, side, yo). asi’, a berry, berries.—a/sta™tka’, may- haws, berries that resemble plums, and which grow on bushes (in central Lou- isiana). The berries are red and sour, tohi’, taryan’ each one containing three round seeds. a’stépa’x kotka’, strawberries. aso"ti’, his or her shoulder blades (aya’sonti’, nkasonti’).—asonti’ wa/ni- hiya’, hetween the shoulders. Tc2/tka- na’ asonti’ wa/nihiya’ hiv” adatctka’, ina’ &tukon’ni, the Rabbit’ shair between the shoulders was scorched by the heat of the Sun (38: 23). astoto’nixka’, a greenish lizard (cf. asdo’diinika’). — astoto’nixka’ akidi’- xaxahi’, a black reptile, very rough (xaxahi), resembling the astoto’nixka’, but not so long. atc, heasked (28: 244).—d’tci, she asked him (26: 78). atc, to send for something.—atctu, they sent him for something (18: 7; p. 152: 21). atctk, he sent (p. 152: 23, 24, 25, 26). a’tcik de, he sent him for it (p. 152: 20). a/tctuk de, they sent him for it (p. 152: 24). atca’, a pimple, pimples. a’tcé, to poke. —pe’ti d’tcé, to poke ata fire with a poker (pe/ti iyd’tcé, pe’ti nkd/tcé; pe’tt Atctu’, pe’ti iydtctu’, pe’ti nkdtctu’ ). peti ho’tcé, a poker. atci’, oh, no! (1: 18). ateitci+, oh! ouch! mase. intj. of pain ((., itcitcit+). — ateitci+, kinkan’, ya/fikata/xniati’, ouch! grandmother, I am burnt very severely (3: 24). a/tcka, atcka/ya®, close by, near.—a’tc- kaxti’, very close (i. e., touching it). atzua/tckaati, bythe stone. atcka’hanké’, or atcka’hifiyé’, | get near you. ewatde’ atcka’yank?’, he gets near me. ayindi’ atcka’/yankée’, you get near me. atcka- hinyédaha’, I get near to you (pl.). anxu atcka’ya™, near the _ stone. ati’ a’tckaya”’ or ti’ a’tckaya®’, near the house. a/tckayé, he got near (8: 2). (Also 11: 5; 20: 10, 28; 22: 16; 23: 19; 28: 33).—a’tckaati/yé (atcka+<2ti+-yé), to cause it to be very near; hence, to approach very near (a’tckaxti/hayé, a/tckaati/hanké). a’tckaxti’yé ttuxa’, he approached very near (the Sun) they say (3: 19). a/teki, atckiya®, his or her father’s real or potential younger brother (ya’tcki- (yan), nka’tcki(ya"); voc., atcki’). atcohi’, the trout. atctat’, sieve (26: 78). [ BULL. 47 tt hee _DORSEY-SWANTON | atcu’, a/texu, dried or jerked meat (20: 18; 28: 46).—a/tct yuké’ di, they were barbecuing (20: 12). atada’, a stain or spot (of dirt). atada/xayi’, a grasshopper (BE.). .atix.—Ali/x tcidd na’, the former name of the town of Rapides, Rapides Parish, La., now called Rapidya”. atxe’, atxé’, ice, frozen.—amda/ ate’, fro- zen ground. ato’ (Bj., M.), ado’ (Bk.), a potato, po- tatoes.—ato’ a/diikiixké’, to peel pota- toes. ato’ utcutu’, they planted pota- toes (1:1). ato’ miska’, small potatoes (p. 149: 12, 18). ato’ potcka’, at potcka’, Irish potatoes (5: 3). ato’ watcku/ye, sweet potatoes. atohi’, beads, a bead necklace.—afohi’ atpni’ (Bj., M.), something worn around the neck. ato’wé (15: 2), atuwe (28: 5), (he or she) lodged in it (i/yato’wé, nkato’wé). atoyé’, maggots. atsi, to sell, to buy (ayatsi’, nka/tsi).— wa/xi nka/tsi, I bought shoes. ta’ ahi/ ayatsi/ya® Ana/xé na‘ankihi’, I hope to hear that you have bought deer skins (4: 4).—ahi”/atsi’, to sell (ya’- hit atsi, nka’hitatsi’), iiksiyo’ ahi atsi’, to sell meat. toho’xk a’hinatsi’, to sell a horse. inksi/yo ayi/ndi Vfikiya’hir- a’tsi, I sell meat to you. «iika’tiya”’ inksiyo’ a/hita/isi de’di, her husband went to sell meat. toho’xk a/hita’tsi pi hedi’/dim, he ought to sell a (or the) horse. nka/hitatsi’ kehe’detu, we have finished selling it.—kiya/hina/- tsi, to sell something for another (ya/- kiya’hita’tsi, axkiya/hina’tsi). (Also 24: 1; p. 121: 15.) attki’, a raccoon.—Atuka’, Raccoon (the mythic animal) (7: 4). atikse’, aduksé (27: 8), atkse, acover, covering, or lid (fora kettle, etc. ).—ati atkse, roof, ‘‘house cover.’’ atti/kso™ni (attikse+-orni), to put a lid on a kettle, etc. (atii’ksoyowni, atii/ksonko™ni). aduksow ho”, (she) covered it up (23: 9). atték tetikowyé, (they) locked him in (28: 140) (cf. tctikonni’). awode’, skirt (16: 9). awtxt’/xkudi’, the sweet bay. A tea made from the bark and leaves was THE BILOXI AND OFO LANGUAGES 175 used by the Biloxi to promote perspi- ration. ay.—ayi/ndi, ayindi’, hayi’nd, ayi’nt, thou, you (sing.), thee.—ZJfksiyo’ ay’/ndi Vikiya’hina’tsi, I sell meat to you. ayi/ndi ko’ kuya”yami’, do you hate me? ayi/ndi ko’ ya’ xkitca/ di ha’nin, perhaps you have forgotten me. ha- y’nd yanka/ne you found me. ayin’t kinyikte’/m dande’, I will not hit you.— ayindhe’, ayindhé’, hayindhé’, ayi/nt- hédam, you too. ayi/ndhé e’dako zti, you (too) do just as he did (or, does) (see edeko™ati under 0”). akiitxyi’ in- du/si ko’ ayindhé’ aktitxyi’ huya®’xkiya’, when you receive the letter, do you (in turn) send me one.—ayindi‘ta, ayindita’/ya", your own. toho’xk tci/- diki a/nde ko’ a’yindi/ta, which is your horse?—ayi™xtu’, ayinaztitu’, you (pl.) (28: 234). ayin/xtu ko’ kuya’- atun’, do you (pl.) hate him? ayi@atitu’ yatna’xtétu/daha’, you (pl.) kicked us.—ayi”xtuhe’, or ayi™ xtuhé (ayitxtu + hé), you (pl.) too.—ayittxa’ or ayi™taya, thou alone. ayiltxatu’, ye or you alone. ayi®/txyatu’, ye or you alone.—ayi/tada’o”, thy or your an- imate objects (refers to one person, not tomany). toho’xkayi/tada/o” ikisinét’, they stole your (sing. ) horses from you. (Also. 26: 792° 2'7 :211;) aya, a tree, trees, wood, a stick.—aya”’ si”’/hin né’ ko te’di, or aya” sit’hin ne ko tedi’ xe (w. sp.), the standing tree is dead. aya” toho’ te’di, the fallen tree is dead. aya”’ nonpa/ a’manki’ ko te’di, or aya” notpa/ xa/xa manki’ ko te’di, the two standing trees aredead. aya’ kivnaxadv’ maiki’ ko te’di, the scattered trees are dead. aya poska’ manki’ ko te’di, the ev. group of trees is dead. ayav ko tca’kam nedi’, where is the standing tree? aya’ no®pa’ ko tcak ha’/maki’, where are the two trees? aya tcina’/ni, how many trees? aya” tca’/naska, how large is the _ tree? tca/naska nkyé’homni/ ayaryan, I do not know the size of the tree. aya” diktcdu’, to smooth wood with an ax. a’ya® tcudi’, she puts wood on the fire. a’yan mtstida’, a wooden bow! or dish. ayav wa/de, or aya” newa/ya", toward 176 the tree. aya” da”’xku(tcu’), to go to get firewood. aya™ so%sa’, one tree. aya” no™pa’, two trees. aya” na’tcka, a few trees. aya’ yi/hi, many trees. aya’ pana’, all the trees. aya ha’maki (used because the trees stand, M.), or aya” tcina/ni (Bk.), some trees. ayaVY” ni/ki, no tree. aya” kiyo’wo, another tree. a’ya” to’ho nafike’di, the tree fell. aya”’ petuaté’, firewood. aya” xotka’, a hollow tree (2:13). ayuxo’tko, a hollow tree (7:7). ayav’ ahi’, or ayahi’, ‘‘tree skin,”’ bark of trees. aya” deti’, a branch of a tree (cf. deli’). a’ya™ ide’, or aya’inde, a ladder (cf. yi/ndukpe’). ayav’ diikxa/pka aya’inde’, a bridge. aya” dikxa’pka aya’inde’ ndosav” hin ti ne’ fiku’di, I came from the house on this side of the bridge. ya"txa’pka aya’ind?’, a bridge (=aya” ditkxa’pka aya/inde). Ya"txa’/pkaaya’inde’ tudiya”, “Roots of the Bridge,’’ Lloyd’s Bridge, Rapides Parish, La. Socalled because the store which formerly stood at one end of the bridge was said to appear as if it were the roots of the bridge. aya®’ kdde’, a cord of wood (kdde=English, cord). aya” miska’, ‘fine’? or ‘‘small wood,’’ under- growth, brush. aya” pihi’, a chip. ayaV pipihi’, chips. aya” xiyehi’, the blossoms and buds of trees (may be identical with zayehi; cf. sxiye). aya” tcati’, a splinter. aya” tcu’ka, firewood. aya” udi’, the roots of a tree, etc. aya’yd, an acorn, acorns. aya” yd niipx’,acorn meal. aya/fikeyé’ (aya"-+-key?), asawmill. hayifiki/adu- hi’, a stock fence (i. e., one to keep cattle in or outside an _ inclosure). aya/kdamako™i’, a joist, joists. aya’/yink udi’ (probably=aya” yinki’ udi’), the ‘‘pet tree:’’ the wild China tree or soapberry tree, the Sapindus marginatus. aya” nahi’, tree moss; probably by metathesis from ayat’ nahin’, ‘‘tree hair’’ (see him). aya xv hayudi’, the thorn tree or garofier, probably aspecies of Cratzgus (found in central Louisiana). aya”’sathaV udi’, ‘strong wood tree,’’ the sycamore (Bj., M.). [Query: Does sa”ha”’ here mean strong, or is it a form of sa”, white? BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Compare the Omaha, ja” sa”, white wood; Osage, 2a%sa”, white sycamore. ] aya” to’hayudi’ (ayan + tohi+ayudi), ‘‘the blue wood tree,’’ the tree maple, so called because the Biloxi used the bark for dyeing blue. haya’yifikonni’, thick bushes of any sort; probably instead of aya’ yinki’, ‘‘tree small.” (Also 15: 2; 1'7: 4, 8, 12, 13,149: 26: 72.) ayepi, aye’wi (p. 138: 21), door.— aye’wi yv’iki, window, ‘‘little door” (p. 188: 20). ayi/hi® (21: 1, 27; 22: 2, 15), yihin’ (23: 9,19), hayihi®’, wolf.—Ayi’hitna, The Ancient of Wolves (21: 6.) a’yi® ta/nini, to use, as an ax (aya/yin ta/nini, nka’yi® ta/nini, p. 121: 21).—an se/wi aya’yi® ta/nini he’dam, have you finished using the ax? a®se/wi nka/yin ta/nini he’dam, I have finished using the ax. ; ayu.—ayudi’, ayu’yar, yuxku’/+(21: 3 in asong), dew.—ayu’/ya" nka/katcki’- ké nka’nde xa na’, I am used to licking off the dew from vegetation (1: 7). ayuxka/,afog. ayu/xk otni’, itis foggy. ayuxko’ xti, itisloggy.—naVtaxpa’yud’, dogwood.—atci™i pihi ayudi, the slip- pery elm. ¢ti@tkatck ayudi the elm. aya” toh ayudi, ‘*‘ blue wood tree,’’ the maple.—okayudi, the magnolia. a™u- dayudi, the black gum tree. at., j0-, in- (instrumental prefix).—athe’, with horn (20: 26). apni’, a"piini/ (?), something worn around the neck. apsttigomi’, a stick used as a spit for roasting meat. a”’sadiki’, needle. antciicki’, gravel. a/fikada’ki, afida/ak, ankada’k, atikada/ki, a’iikada’ka, thread. atse’p, anse’pi, ase’wi, an ax. aiiksa’, atiksapi’, afiksa’wi, gun. asii- ki’, bivalves (oysters, mussels). The shells were probably used as utensils, as among the Kansa and Osage. avk- sta’ hotni’ or a/itdtiksta™” hom’, scissors. of inpii”’nuho™mi’ or a%panahomni, fish spear. i%dasko™i, to have his back toward it. ? ndaswa’; da/swatu’, /daswatu’, nda/s- watu’).—daswa’ apana”, his entire back (cf. the Hidatsa, adatsa, a’d¢atsa, behind).—i”/daskomi’, to have his back to it. ayi’dasko™ni’, you have your back to it. nki®’dasko™ni’, I have my back to it. nyidasko™ni’, I have my back to you. yankin’dasko™ni’, he has his back to me. hi/yankin’dasko™i’, thou (you) have your back to me. - (Also 20: 1; 28: 240, 256.) DORSEY—SWANTON] da’wo, here; hither (probably formed by metathesis from dowa/—see do).— ahédé&’ da/wo hu/kafiko’, come hither now. da/wo hu/’di, he is coming hither. da®, to hold, take.—dax kin’/hin, (he) took and brought (31: 28; p. 1538: 30, 31).—ayav’ dav xku (or, ayan’ dan’xku teu’), to go after firewood (ayan’ Vdanxku, aya’ nda” xku; aya” dat x- kutu’, aya’ i/datxkutu’, ayar’ ndavx- kutu’). (Also 8: 14; 14: 19, 23; 19: 16; 26: 11, 19; 27: 1; 28: 133, 157, 160, 161; p. 153: 30, 31.) de, to go, depart.—e/witéxti’ hena’/ni de’ kiké’, edi’, aWyadi si’ naskéxti’ kitomni de’ oWkné étuxa’, though he used to go very early every morning, etc. (3: 2, 3). da’ oti’, he is going (ida’ oni’, nda’ omi’). da/omitu’ (sic), they are going. dé’ taho’, he went and fell (per- haps he went flying throughthe air and at last fell on his feet) (1: 21). yahe’yan dé sit’hinxkan’, he went to a distance, and when he stopped and stood (lis- tening?),etc. (2:6). a/ndea’on dé han, when he had been gone for some time (2:17). kiya’ kipana’hi dé’ ha”, when he had turned and gone back again (2: 20). aso’ poska’ dé xé/hé hattca’, hakxdi Tcé/tkhanadi’, when the Rab- bit went to a brier patch and sat there, he was angry (2: 28).—de’di, to go, de- part (ide’di, nde’di; a/de(3pl.)). inika’- tiyam’ iniksiyo’ a’hina’tsi de’di, my hus- band went to sell meat. Tatyi’fikiyan de’di, he went to Lecompte. to’hana (ko) nde’di, I wentyesterday. Futures: da’ dande’, i/da dande’, nda’ dande’; ada’ dande’. de’di na’ (said by one in the house to one out of doors), he has gone. nde’di na’ (said by one out of doors to one in the house), I am going. dedi ha’ni® (said when speaker and the one addressed are both in the house, or when they do not perceive the act of going), perhaps he has gone, perhaps he is going. ni’ nde’di, lam going to walk about. ti/wo de’di, he went abroad (2:11). tcé’tkand’ kiteu/di mi’xyi de’ di, when he (the Bear) had put down (the young canes) for (before) the Rabbit, he started off to go in a circle around him (2:18) .—dusi’ deha” kytikihin’ tca- kedi’, take it off (the nail), and then THE BILOXI AND OFO LANGUAGES 181 go and return it to the place and hang it up. akiitxyi’ dusi’ deha”’ tcakedi’, take the book and go to hang it up on the nail.—deyé’, to send off (de’hayé, de’hinké). aktitxyi’ kikomni’ deyé’, to write a letter and send it to some one. ayV hin yatika’ nde/kné, I went when (shortly after) you came. a/yihi/nt nde’di, I went when you came. a’yi- hi/nt nde’kné, I went at the moment that you came. 7hi/nt nde’kné, I went atthemomentthathecame. nki®hi/nt de’/kné, he went at the moment that I came. ayi/hin yarika’ nde’ oVkné, I had already gone when you came. éya™ nkihin’ yarika’ de ow’ kné, he had already gone when I reached there. da/ u%ni’, he is going. ida wi’, are you going? nda’ u™mi’, 1 am going. axo’g duni/ da de’di OV ti ya/ndi, the Bear went to gather young canes (6: 4). a’kta dedi’, to go straight across (=akta de a’ kiduaté). a/yixyaY a/kta nde/nka’- kiduxta’ dande’, I will go straight across the bayou. e’ya" hi’ xya" kiya’ de on- kné étuxa’, when he (the Rabbit) reached there, he (the Sun) had already gone again. eya nkithim’ xyan de on’- kné, he had already gone when I arrived there. de’ heya”’hit, he departed (and) arrived there. ema’, i/da na’, beware lest yougo! (or, donotgo!) e’wandd/ xo, I will go further if . e’wa ide’di, did you go further? yankit’x nda’, release me and I go, let mego. yankin- atu’ nka/da, release us (sic) and we go, letusgo. ikidaha’ a’de, release them and they go, let them go. de/di xyi pi’ na, if he would go, it would be good. idédi xyi pv na, if you would go, it would be good. eé/ya® ndedi’, I went thither (by command or permission). e’yan nde’ di na’, I went thither (of my own accord). eya® nde’di xyé’, I went thither at any rate (whether he wished it or not). eya" nda’ dande’ xyé (or xyéxdo’), I will go thither at any rate (even if against his will). e’ya™ nda’ omni ha/ntin, or ya nde’ di ha’/ni”, per- haps (or, I think that) I am going thither (but I amuncertain). a/dikné, they have (already) gone. ama’ pxii’- di, oxpa’ a/dikné, they rooted up the ground, devoured (the roots), and have 182 gone. déxné, (he) was going (7: 9). kidé’xne, he was going home (7: 10). kiptikta’ adé’hané, they have gone (by) in even ranks: said of many men, horses, etc. nkitsu/ piitsa’ dé’xtca, the sharpness of my teeth is all gone. nde/di xya", I must go. nde’tu wyan’, we must go. witedi ko’ Tanyi/iikiyan nde’di kikna’ni, I may go to Lecompte to-morrow. nde’ hitdoWhi xyo’, wite’di ko, I will go to see you to-morrow. uksani’ nda’ dande’, I will go very soon. so”sa duaxta” dedi’, to take a book or other large object off another, or from a pile. wa/nina’li dedi’, it (a heavy log, hogshead, etc.) rolls over and over'in one direction. no’ dedi’, to throw an object away. tka’ Tcéikana’ de’ onxva, then the Rabbit departed (in the past) (2: 31). de’di ttuaxa’ Tet’tkan- adi’, they say that the Rabbit departed (3:15). o’kuk dedi, he went fishing (6:4). &ti toho’ dedi’, to pass here (ti toho’ ide’di, &/li toho’ ndée/di). ha’xahé dedi Tcé/tkanadi’, the Rabbit went off laughing (1:21). kdehinya’, send you into it (again?), I throw you into it. aso’ kde’hinya na’, I (will) throw you into the briers (1:18). ayin’sihi/ati ko, aso’ kdehinya’ xo’, if you are in great dread of briers, I will throw you into them (1:19) (note use of ko—vo, con- tingent action). de’kiy%, to send it off or to another (de’yakiyt’, de/haxkiyt’; de/kiyttu’, de’yakiyttu’, de’haxkiyétu’). akiitayv natcka’ nkow de’hitikiy?’, Ihave made a short letter which I send to you (4: 1).—ka’de, to go; to be going thither at this moment (?) (ika/de, wka’‘de; ka’detu’, wkadetu’, aka/detu’; Futures: ka/da dande’, ika’d¢a dande’, xka/d¢a dande’) (7: 7). e’ukéda’, go thou away! depart thou! e’ukada’, go ye away! depart ye! kaya’de, you are going (at this moment), you areon the way thither; nkade’, I am going (at this moment), I am on the way thither; Futures: kada’ dande’, kaya’da dande’, nka’da dande’. tanyi/fikiyan kayide’di, did you go to Lecompte? (?) tan- yvnikiyan kayida’ dande’, will you go to Lecompte?—kide’, to start back or homeward; to go or have gone home. Tct’thanadi’ koxta’, yahe’yan kide’ xe’hé, BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 the Rabbit ran from (what he thought was) danger; he went back some dis- tance and sat down (2:17). tanhinati’ kide’, running very swiftly he went homeward (3: 16; 6: 4). Before han, kan, etc., kidedi becomes kide: ‘‘ha’me ta’ oWni nkati’ na’,” & haw kide’ kan Tct/tkanadi’ ti/wo dedi, he (the Bear) said, ‘“‘I dwell in a large bent tree,”’ and when he went home the Rabbit went abroad (2:11; 6:2). imax kida’, release him and he goes, let him go! (probably, let him go at once!). ktda’ om™mi, he was returning thither (3: 19). xkida’omi, I was going home (in the past) (7: 10, 14, 15).—kide’di or kidedi’, to go homeward; to have gone home (ya/kide/di, aktde’di). ‘‘ason’ tarxti nkti na’,’”’ chav kide’di, he said, ‘‘T dwell in a very large brier patch,” and went home (2; 2). toha na/k kide’di hétu’, they say that he went home yesterday. aki/duwaxi’ kida/ o™i, he went to one side when he was returning thither. e’wa kida’, go fur- ther! he hav’te kide’di, when he said that, he went home (2:10). ‘‘eyan’ hinta’,”’ Tettkana’ ki/ye hav kide’di, he said to the Rabbit, ‘‘Go there,’’ and went home (2: 10, 11; 8: 7, 24; 7: 7). kidé ake’didaha’, he crept up on them (8: 1). &ti toho’ kidedi’, to pass here on his way back or homeward (ti toho’ ya’ kide’di, &ti toho’ a’xkide’di). hiwhin hav kide’di, to have come and gone (ayiV”hin haya’kide’di, nkinhin’ axkide’di: ivhin ka/de, ayin’hin ika/‘de, nkivhin «ka’de).—kide’ni, not to go (ku/yude/ni, nde’ni). wahu’ wxohi/ idé’- kan nde/ni, I did not go because it hailed.—nda‘hi, a case of ‘‘hapasx lego- menon,’’ meaning not clear. @yitda’hi yuke/di_ ko’ ayande’ yuwa/yan nda‘hi ’ hani’, when they are hunting you I will go to theplace where you are (2: 29, 31); so translated by Bj. and M., though ‘*T will go”’ is generally nda’ dande’ (query: Could nda’hi have been given by mistake for nyi”’dahi, I seek you?). — de/ané, he is going. wdexn?, you are going. nde’xn?, I am going (idétu and ndé’tu are not used). a/daz, a small number go; adttu’, a large number (100 or more) go. aya’de, you (a small DORSEY—SWANTON ] number) go. ayadttu’/, you (a large number) go. nka/de, we (a small num- ber) go. nkadétu, we (a large number) go. ide’yinki, you get there ahead (28: 171). kideya’fikodaha, let us get ahead of one another (28:169). de’on- kane’di, (he) has gone already (7: 14). deyi/fikidaha’, he got away from them (16:9). (Examples are so numerous in the text that references are hardly necessary. ) de- or te-, a numeral prefix, used before cardinal numbers to form numeral ad- verbs denoting repetition of action.— desonsa’, once. deno™pa’, twice. de- da’ni, thrice. detopa’ or tetopa’, four times. deksani/ or teksani, five times. de- na” pahudi’, seventimes. deda/nhudi’, eight times. detckané’, nine times. deohi’,ten times. deohi’so"sa/xéhe, eleven times. deohi’/no"pa/xthe, twelve times. deohi’ dana/xthe, thirteen times. deohi’- topa’xthe, fourteen times. deohi/ksana’- athe, fifteen times. deo’hiakixpa/xéhe, sixteen times. deohi/na%pahua/xthe, seventeen times. deohi’da/nhua/xzéhe, eighteen times. deohi’tckana/xthe, nineteen times. deohi/no™pa’, twenty times. deo’hida/ni, thirty times. deo’hi- topa, forty times. deo’hiksun’, fifty times. dé.—dadé, to chew (ida/dé, ndadé’; dadétu’, ida/détu’, nda/détu’).—ya/ni dadé’, to chew tobacco.—kiida/deni’, not to chew (ku/yuda/deni’, nda/ deni’; kiida’detuni’, ku/yuda/detuni’, nda/de- tuni’). ktida’deni’ nayé’, to bolt down food (without chewing it) (ku/yuda’- deni’ ina/yé, nda/deni tinna’yé). —-ya/ni kida/deni’, not to chew tobacco. de (?) .—ktideni’, or kt’dini’, ‘‘not clean,’’ soiled, blackened (i’kiidini’, t/fikukt/- dini’; kt’ dinitu’, i’ ktidinitu’, trikuktdi- nitu’). kt/dinitu’ xyé, they are soiled. ti fikukt/ dinitu’ xyé, weare soiled. m+, do’/xpé ktidéni’, oh! what an ugly gar- ment! (said by a female, but meaning what a pretty garment!); a male can say, do’xpé kidéni’, but he never uses m+. deti’, adeti’, adé’di (58: 1), or aya” deti’, a branch or limb of a tree. -di.—(1) mase. ending of certain verbs (see xa”): patcttcudi, to pull off (see THE BILOXI AND OFO LANGUAGES 183 tc).—(2) Used as a causative ending (=y2) (hayedi, hamikedi; ttakahedi, kaimtcedi, ksedi, pxutdi, sxyiwahédi, axyuwahedi, sahédi, tcddedi, tcisedi, tcina- sedi, toxtuxédi, uktédi, yaxdokedi, sidedi, sitsidedi, taxtaxwedi, tcakedi, xo™hedi, uwtstdi. (See -ni.) di, a sign of the agent, the nominative sion (Gs 17; 18s: 72.1, 3, 10) 135° to). (See ka”. )—Tcttkanadi, The Ancient of Rabbits. di, when.—wunatci/kict dt hakw/niiki, when he dodged, he got out from it (2: 26).— dixyim (12: 3, 5, 6; 18: 4; 14: 4). dix.—dixyi’, to urinate (i’dixyi, G/iika- dixyi’).—hadi/xi, urine. hadi/xtciya”’, the bladder. dixi, to catch up with.—kidixi/yttu, they caught up with him (27: 8). di’xti hayi’, the ‘‘ivory bird,’’ which in- habits the Louisiana swamps near Red River. It has a black body and white wings. Probably a species of Campo- philus (C. principalis?). ditci’, to dance (i/ditci, ndi’tci) ( Hidatsa, kid¢t/ci).—ndi/tci dande’, I will dance. ndi‘tci te’, | wish to dance. ndi/tci te’ niki’, I do not wish to dance.—ki’ ditci’- m, not to dance (ki/yuditei/ni, ndi/tc- ni’). ndi/teini’ dande’, I will not dance. dit.—ekt/xyi din ida’ hi ko, well! why don’t you go? (p. 160: 25). (Also p. 160: 26, 27, 28, 29, 30, 31.) do.—dowa’, in this direction, this way, to this place (cf. da’wo). do/’di, the throat (ido’di, ndo’di; doxtu, idoxtu, ndoxtu).—do’di uxwi/, his throat is dry, he is thirsty (ido’di uxwi’, ndo’di u/xwi). do’di u«wot’, his throat was dry, he was thirsty (ido’di uxwot’, ndo/di uxwow). dodi’ uxwi dande’, he will be thirsty (ido’di uawi’ dande’, ndo’di uxwi dande’). doxtu/ uxwi’, they are thirsty. 7idoxtu/ uxwi’, you (pl.) are thirsty. ndoxtu’ uxwi’, we are thirsty. (Also 8: 22.)—dodiya™”, his throat (Bk.) (i/dodiya’, ndo/di- yan’) ,.—doti’, the neck, his or her neck (idoti, ndo’ti), probably the same as do/di. dodihi”, neck feathers (see hit’).—do’daniyé’ or doda/yé, the gullet, esophagus, throat; his or her throat, ete. (i’dodaniyé, ndo’daniyz) Bk. seemed to distinguish between the 184 throat (dodiya”) and the gullet (doda- niyé), but the former perhaps means the neck. doda’yé pimi’, ‘gullet hangs (on),’’ a necktie.—doxtantka’, his Adam’s apple (#/doxta™tka’, ndo’x- tantka’ .—dotcaxka’, the tonsils, his tonsils (i’dotcaxka’, ndo’tcaxka’.) (do+ tcaxka, ‘‘forked’’ ?), ‘‘ forked partof the throat.’’ —dokoxé’, his or her hard palate (i’dokoat’, ndo’koxt’). do’hi, anything rubbed or smeared, as butter or molasses. doxpé’, toxpé’ (26: 11, 12), cloth; ashirt or coat.—doxp’ teakedi/ (=doxpé/ xé- heyé’), to hang up a coat on a nail or post (also 19: 14, 16; p. 120: 13, 14, 17, 18). do’apé hityehi’, cloth. do’xpé naske’, “long cloth,’ a coat. do’xpé naské’ patcké’, to pull off a coat. doxpé’ naske’ patck?’ xtheya’, pull off your coat (and) hang itup!(m.sp.). do’apé nask om’, to put on a coat (do’xpé nask ayor’ni, do’xpé nask nko™ni). do’xpé naskowv- kan (feminine imperative). do’xpé naské’ ki/nitan’xti, the coat is too large for him. do/xpé naske’ ki’/yinki’cti, the coat istoo small for him. do’xpé na/ské nitani’, “large long coat,’’ an overcoat. do’ apé téidu/xka, doxptti’ déduxka’, do’x- pé tiduaxka’, do’xp téduxka’, a man’s shirt, a woman’s loose sacque (differs from the doxpé naské and the pt¢ ats sa”). do’xpé tédu/xka ni’ki, nindoxpe/ov” nedi’, ‘‘he is without a shirt, he has on his pantaloons alone,’’ he is stripped to the waist. doxpa/sa™hin (=doxpe+ asamhiv), sleeves of a coat, shirt, ete. doxpa’sathiv’ pa/xaxahi’, to pull up or roll up the sleeves. doxpé’ tikma/g- omni’, ‘under cloth or dress,’’ a skirt or petticoat. doapé’ axko™ni’, the lin- ing of a garment. doxpa’ a/dusti’g- om’, a button, buttons (doape + adu- sttiki + oni), ‘‘what adheres to a gar- ment.’? doapa’ a/dusttigo” tpuhi’, buttonholes. utuxpé’, udoxpé’, cloth- ing (generic), a robe of skin. o®tahi utuxpé, a bearskin robe. tahi utuaxpé, a deerskin robe. tcttkahi utuxpé, a rabbit- skin robe. tmotckahi utuapé, a robe of wildcat skins. BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 atu, or ndo®xtu’).—nyidoV hi, I see you. vyandowhi, you see me. yatdot’hi, he sees me. ndoWhi te’ niki’, I do not wish tosee him. nyidohi te’ (=na), I wish to see you. ema’, idoWhi na’, be- ware lest you look at him, do not look at him! dusasa/ do”’hi, tear it here and there and look at it! nde’ hindowhi ayo’, wite’di ko, I will go to see you to- morrow. wite/di ewa’ ko yaVda® hu/, come to see me day after to-morrow (dan=do"). do®hio®, or dothon, he did see it (in the past) (ido”’hio”/ or idon’- ho, ndo”’ hi o, or ndohonr), don- hor’kné, to have already seen it (i’don- homkné, ndomhon’kné). do rhonxza, to have seen it in a remote past (i’do"ho”’- xa, ndomhot’xa). toho’xk nopa’ da/ni ha ndohotdaha’, I saw two or three horses. a®ya/di no™pa’ da’ni ha ndov- ho daha’, I saw two or three men. atyato’ av xti yar’ ndow hon, I saw aman andawoman. tohoxka’ wa’/k ya" ndow- hon, I saw a horse and a cow. ayato’ yihi/ ati aneti’ yar yihi’xti ndow hordaha’, Isaw the men and women. yi/ndo”- ha’ kikna/ni snisni/hi, I may see you by the time that autumn comes (4: 3). ndo"hi’, I have seen it. ndotxt 0”, we have seen it (in the past) (5: 9). yi/- do"hi, he sees you (sing.). yi/dotatu, they see you (sing.). dohidakta’, look! (m. tom.?). hewa’ de’ do™hi’, go to that place (and) look! tewa’ hu’ do™hi’, come this way and look! tuka’ do™hi’, look that way! dowa’ dohi’, look this way! katkomni/ dowhi té dedi/ ttuxa’, they say that he departed, as he wished to see the trap (3: 14). dowhi hi, to see how it is (s.). doMatu hi, they see (pl.). pa™him’ utoho’ do”™’xka, see how it is to lie in the sack (fem.sp.). pathin’ utoho’ do” xkatiko’ (male sp.). pa™hin’ nketoho’ ndon’hi xo’, I will lie in the sack and see how itis. pathin nketoho’ ndoWxka, let me lie in the sack and see how it is. udunahi’, he faces (the door) (p.136:20). ayu’duna’hi, did you face (the door)? (p. 186: 21). nku’dunahi’,I face(d) (the door) (p. 186: 22). nyu’dunahi’, I do® (?) (16: 6). do, —dohi’, to look at, see (i’do"hi, ndon’- hi, or ndo*hi’; donrxtu’, i’ dorxtu, ndowv- face(d) you(p.136: 23). wite’di ewa’ ko yav da” hu’, come to see me day after to- morrow. yi/ndo™ha, we see you (4: 3). DORSEY—S WANTON ] dow daha’, to look at them (ido"da- ha’, ndo”’daha’; do xtudaha’, i donxtu- daha’, ndoWxtudaha’). ema” idowda- ha’ na’, beware lest you look at them, _ do not look at them! (Bk., M.). yi’- do"daha’, he saw you (pl.). nyi’don- daha’, 1 saw you(pl.). yi’dorxtu’daha’, they saw you (pl.). nyi/doxtu’daha’, we saw you (pl.). ya™dondaha’, thou (you) saw us. yadotxtu/daha’, you (pl.) sawus. In one instance, M. gave yidondaha’, ‘‘ we see you;”’ but this must have been owing to a mis- understanding. In like manner, for yi dondaha’ (5: 2), read, nyi/dotdaha’, I see you (pl.). i@axkidohi’, to see himself, to look at himself (yi/xkidon- hi’, nki’xkidonhi’; ivxkidorxtu’, yix- kidotatu’,nki’xkidotxtu’). kidoW hiyé, to show an object toanother (kido™ hihayé/, kidow hihtimké’). kido™’hinyé’, 1 show it to you. kido®’hiyanké’, he shows it to me. kido™hiya/ik pi/hédi, will he show it to me? tohana’k ya’kidoW hi- yanke’, you showed it to me yesterday. kidowhiyanka’, show it to me! aki- do™hi (?), to be looking at one another. a’kidomxtu’, they looked at one another (?). a/kido™ xtu xa’, we are all looking at one another (N. B.: hitu and hirtu become atu in the plural; wa is usually asign of past time). do”xéhé’, ‘“*sits to see,’’ the sights of a gun. oY do™ho™ni’, ‘‘ what is used for looking at or seeing,’? a mirror. o%donhon xwidati’, ‘‘to see with light from out- side,’’ window glass. —u/dunahi’, to face an object or place (ayu/dunahi’, nku’- dunahi’). nyu/dunahi/, I face you. aye’/wi ko u’dunahi’, he faces the door. yariku’dunahi’, he faces me. hi’yanku’- dunahi/, thou (you) face me (also 14: 26). ka/’doho™ni’, not to see, to be blind (kaya’dohomi’, nka’doho™i’; ka/dohotiuni’ (=ka/dorxtuni’ ), kaya’ do- hontuni’, nka’dohotuni’). sinto’ ka’do- hotni’ idoWhon, did you see the blind boy? ndo”ni, I have not seen him or her. ndo”ni xya’, I have not yet seen himorher. kédo”/ni, not to see it, her or him (ku/yudo™ ni, ndon’ni; kidon’tu- ni’, ku’yudowtuni’, ndov’tuni’). nyidor’- ni, Ido (or did) not see you. ku/yan- THE BILOXI AND OFO LANGUAGES 185 doWni, he (or you) did not see me. kiidon’dahani’, not to see them (ku/yu- dow dahani’, ndow dahani’ ; ktido™’ daha’- tun’, ku/yudor’daha’tuni’, ndoWdaha’- tuni’). nyidowdahani’, I do not see you (pl.). nyido’daha’tuni’, we do (or did) not see you (pl.). ku’yandor’dahani’, he or you do (or did) not see us. ku’/yardon’daha’tuni’, they or you (pl.) do (or did) not see us. ka/donxtuni’, they are blind.—adovhin’, his or her face (aya/dorhiv’, tika/donhiv; a/don- atu’, aya/dorxtu’, uika’donxtu’. (Also 10: 7; 14: 16, 18, 22; 17: 3, 9, 12, 16; LOMA BO 2os Soeows yy os eon os 24: 3, 5,13; 25: 2; 26: 20, 41, 75, 80, 82; 28: 33, 59, 66, 69, 75, 132, 134, 135, 164, 166, 188, 192, 207, 246; 29: 1, 30, 37, 41; 31: 20, 34; p. 166: 10, 11, 12, 13, 14, 15, 16.) du-, prefix indicating action by means of the hands. du, to go around, to circle, to wrap.— aduyé (masc. word), to wrap a cord, etc., several times around an object (adu/hayé’, adu/hirike’). aduhinyé, I wrap it around thee. aduyanke, thou dost wrap it around me. adu, (he) went around it (7: 2). adudu‘di, (it) was flying around and around (28: 62).—adu/yaxa” (fem. word), to wrap a cord ete., several times around an object (said to a female) (adu/- hayaxra®, adu/hinikaxan’).—adu/di (=apéni), to go around or wrap around an object (aya’dudi, nka/dudi; adutu’, aya/dutu’, nka/dutu’) (7: 5).—adu/- sonsa’ (=adudi-+so%sa), to wrap a cord once around an object (ayadu/sonsa’, nkadu/sonsa’). nyadu’somsa’, I wrap once around you.—duwée’, to untie, un- wrap (i/duwé, ndu/we). kiduwé’, to untie another, as by his request to untie his property (for him) (ya/kiduwé’, axki- duwé’; kidu/wetu’, ya’kiduwétu’, a/xki- duwétu’). nyi’kiduwe’, I untied you. nyiktduwa’ dande’, I will untie you. ewande’ yanxkiduwé’, he untied me. ayindi’ yatxkiduwé’, you untied me. ndohu’ yanxkiduwa’, come right to me (and) untie me! (3:21).—aduhi’, afence. aduxtca’tiaduhi’, arailfence. hayiiiki’ aduhi’, a stock fence. aduhi/ ndosat- 186 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 hit tohoxka’ sin’ hin ne’di ndonhi’, I see (or, saw) the horse standing on this side of the fence. aduhi’ sanhin/yan sinto’ yaowni né inaxe’, did you hear that boy who is (stands) singing on the other side of the fence? aduhi’ ndosav’- hit waka’ né a/pxuye’di, this cow on this side of the fence is apt to (or, prone to) gore. aduhi’ e/usa”’hin waka’ ne/yan ka’pxuye’ni, that cow (standing) yonder on the other side of the fence does not gore. aduxtca/ti, a rail, rails. adu/hi yinki’, agarden. duhiiki’ (contraction of last). du’hie’pi, a gate (aduhi+ ayepi).—a/xkido™ni’, a man’s breech- cloth belt, a belt. axkidon’ apxa/di, to putastanding objectin the belt (axkidov” a/yupua’ di,axkidow tifikpaxa’ di; axkidor’ apxatu’, axkidon’ a/yupaxatu’, axkidow’ ttikpxa’tu). axkidow kida/matikyé xon- he’di, to put a horizontal or long object, as a knife, etc., in the belt (axkido” kida/marikyé xoW haye’ di, axkidow’ kida’ mankye’ xo"hinke’di). axkido™’ xon- he’di, to puta cv. object, ete., in the belt (axkidor’ xohaye/di, axkidow”’ xon- hinke di; axkido™ xohetu’, axkidow xowhayetu’, axkido’” wxorhiiiiketu’). axkido”’ teu’di, to put a number of small objects in the belt (axkidon’ Vtcudi, axkido” ditktceu/di; axkidor’ tcutu’, axkidon’ wteutu, axkidow’ uai- ktcutu). (Also 8: 3, 5, 7, 10, 12, 14, 22; Bits. 3s VO? 15,26; 32; °34, 35, 36,37; 21:16, 25; 22:13; 26: 75; p. 142:27, 31.) dudayi’, a weed. (See tudi and hayi.) dttho®"ni.—isi’ st/di dtho™i, to have the hand, foot, ete., numb or asleep (p. 149: 24). dik-, prefix indicating action as in hit- ting or punching. duka, to peel off the bark (28: 57). dikaitcipa.—a’dikitctipaY”, they were very thick on him (381: 5). dus.—adustu’, they (mules) kick habitu- ally (p.128:12). kadustuni, they (mules) do not kick habitually (p. 128: 18). dus.—iidiidusé’di, refers to the noise made by amouse when gnawing wood.— aduska’, generic: a rat, rats (14: 29) adii’/sk xohi’, a species of rat that in- habits the canebrakes of Louisiana, “ancient rat.’’ Adu/skana, Ancient of Wood Rats (14: 2, 5,12, 24, 28, 29). duta® or tita®.—inkiditan, I urge you on (17: 20). kidutan’daha’!shesentthem off (26: 38). ktidita”’, (she) urged him on (29: 15) (rather akiidiitamni). teufik a’ kittita’ ni, he set the dog on him (p. 147: 2). tcunk aya’kitita’ni, did you set the dog on him? (p. 147: 3). teufik fika’kititamni, I set the dog on him (p. (147: 4). ya/fAkuduta’ tu kan xktde’ di, they started me homeward (p. 159: 14). kidutav’ k de’di, he set the dog on him (B) and then he (B) went (p. 166: 1). a’ kititav’tu, they set him on (11: 4). (Also p. 159: 15, 16, 17; p. 166: 2, 3.) e, the aforesaid: refers to some anteced- ent expressed, not implied.—Tanyan’ harya/’ tcina’ni ko’ Tanyi’fikiyan hanya’ e’ kuna’tuni’, there are not as many people in Lecompte as there are in Alexandria. nka/diya” e’ ande’, my father he (the aforesaid) moves, or, I have a father. nka/diya™ e’ manki’, my father he reclines, I have a father. nkon’ni e’ ande’, my mother she moves, or, | have a mother. nko”’ni ée nanki’, my mother she sits, or, I have a mother. (Also 9: 4.)—e’di; tam edi ka/wak ya’tcé, what is the town’s name? (Bk.).—e’ya”, there (6: 3; 8: 17, 18, 19; 10:5). e’ya" hi, or eya” hin, to reach there (e/ya" a/yihi, e’ya" nkihi’) [The plurals given for this verb may be those of i%hin’; e/yan i’ hin, e/yan a/yin- hin, e/yar nkvhin]. eyar hi’ axyan kiya’ de ow kné étuxa’, when he reached there, he (the Sun) had already gone, theysay (8:11,12). e’yannkinhin’ xyan de o™’kné, he had already gone when I arrived there. xki/tormni e’yan nkihiv xyo, I willreach there first (3:16). eyan/ hi ha’ kikimno’, when he reached there he spoke toit (1:11). ekan’ Toweyav’ eya”’ hi, then the (distant) Frenchman arrived there (1: 15; 2: 3). ‘‘eyaw- hinta’,’”’ Tcétkand’ ki’yehav kide’di, ‘‘go there,’ the Rabbit said to him and went home (2: 10,12). eyan’ inhin’, to reach there (e’ya” a’yinhin’, e’yan nkinhin’; e’yan imetu’, e’yan a/yinatu’, e/yan nkinatu’). wite’di ko e’ya® nkinatu/ dande’ Ba/yusya”’, we shall reach Bun- kieto-morrow. e/ya" nkihiv yatika’ de owkné, he had already gone when I reached there. e/ya® nkihit’ yarika’ te DORSEY—SWANTON ] ov” manki’, ‘‘I reached there when dead made he lay,’’ he was already dead when I reached there. ta”niki- yar eyan’ inhin’, he was the first one to reach there. e/ya” kidi’, to reach there, his home (2: 18) (e’ya" yakidi’, yan xkidi’; e’ya kinhin’, e’yan yakihin’ (instead ot e’yan ikin’/hin), e/ya xkinhin’. Futures: e’ya" kidi’ dande’, e’yan yakidi’ dande’, ete.). e’yan ki/dihan’ kiduni’ da teaktca’ke ha’maki, when he reached home, he gathered a lot of young canes and hung them up (2: 2, 3). eyan kide’di (by analogy=@., édi g¢e, but given as=@., i¢e), to go or to have gone to a particular place (e’yar ka/yide’di, e’yan nde’di, pil., e’yan a/de(-ttu’), e’yan kaya’de( tu’), e’yamnkade’( tu’). Futures: e’yan kida’ dande’, e’ya" kayida’ dande’, e’yan nda’ dande’; e’ya% ada’ dande’, e/yan kayada’ dande’, e’ya" nkada’ dande’). e’yan nde’ xana’, I can go thither (if I wish: masc.). e’ya" kye’ide’di, to be going thither again (e’ya" kye’- dedi, e’yar kiya/ndedi; e’ya" kya/de, e’yan kya’yade, e/ya® kiya/nkade. Fu- tures: e/yan kye’ida dande’, e’ya" kye’da dande’, e’yan kiya’nda dande’; eyan kya’da dande’, e’ya" kya/yada dande’, e’yan kiya’tikada dande’). e’yan ma/ii- kiyé, to leave or put a horizontal object (as a tool) there (e’ya" ma/ikihay?’, e’yan ma’nkinke’; e/yan ma’ikiyétu’, e’yar ma/ikiha’yétu’, e’yar ma/nki- fikétu’) (cf. ma). e’ya% ma’‘fkikiye, to leave or put a_ horizontal object there for another (e’ya” ma/iikiha’kiyé, e’yan ma/iikiha’/akiyé; e’yar ma/nkiki- yetu’, e’yan ma/fikiha’ kiyétu’, e’yar ma/ni- kiha’/xkiyétu’). e’yan ma/nkihi/nrkiye’, I leave it for thee (you). e/yan ma’nikiyav «kiyé, he leaves it for me. e’yan ma/iikihiyaYxkiyé, thou (you) leave it for me. é’ya" ma/nkiki/da- hay’, to leave or put a horizontal ob- ject there for them (e’ya” ma/fikiyaki’- dahayé’, e/ya% ma/iikihaxki/dahayé). e’yan ma/Akiki’dahayétu’, they leave it for them. e’ya" ma/akiyaki’/dahayttu’, ye leave it for them. e’ya" ma/iikihax- ki/dahayétu’, we leave it for them. e’yan ma’nikiyiki/dahay?’ (?), he leaves it for you (pl.). e’ya ma/nkihinki/da- 83515°—Bull. 47—12 13 THE BILOXI AND OFO LANGUAGES 187 hayé, I leave it for you (pl.). e’yan ma/iikiyiki/dahayttu’ (2), they leave it for you (pl.). e’ya" ma/nkihinki da- ha’yétu’, we leave it for you (pl.). e’yan ma/nkiyanxki dahay?’, he leaves it for us. e’ya™ ma’iikiyanxki’daha/yttu’, they leave it for us. e’ya" ma/fkihi- yanxki/dahayé’, thou (you) leave it for us. e’ya" ma/iikihiyarxki/dahayttu’, ye (you) leave it for us. e’ya” kiima’iki- ki’/daha’yéni’, not to leave or put a horizontal object there for them (eyan kiima/iikiyaki/dahayéni’, e/yan ktuma’/ii- kihaxki/daha’yéni’; e/ya kima’nkiki’da- ha’yétuni’, e/yan kiima/iikiyaki’daha’yé- tuni’, e’yan kima’fikihaxkidaha’yttuni’). e’yan ktima’iikiyiki’dahayéni’ (?), he leaves it not for you (pl.). e’yan kima’iikihinki’/daha’yéni’, I leave it not for you (pl.). e’ya" ktima/nkiyiki/da- ha’yétuni’ (?), they not for you (pl.). e/yan kama’ nikihinki’ daha’ yétuni, we...not... foryou(pl.). e/yan ktima/fikiya/ aki dahayeni’, he. . . not ... for us. eyan kitma’ikiyareki/- daha’yttuni’, they ... not... for us. e’yan kima/ikihiyanxki/daha’yénv’, thow’ .. » “not for us. e/yat ktima’iikihiyarxki/daha/yctuni’, ye . . not... for us. e/ya" ktima/iikiyéni’, not to leave or put a horizontal object there (e/ya% kiima/iikiha’/yini’, e/yan kima’nkinkeni’; e/yar ktima’nkiyétuni’, e/yat kiima/fikiha’yttuni’, yan kiima’ii- kinkétuni’). e/yar ktima/fikikiyéni’, not to leave or put a horizontal object there for another (e’ya" kima/fikiha’ki- yeni’, e/yan kiima’iikiha’xkiyéni’; e/yan kt’ ma’ iikikiye/tuni’, e/yar ktima’iikiha’- kiyétuni’, e’ya® ktima’iikiha’xkiyétuni’ ). e’yan na/iikiyé’, to leave or put a ey. object, garment, etc., there (eyan na’fjikihaye’, e’yar na’‘ikinké’; e’yan na’ nkiyetu’, e/ya na/ikiha’yétu’, e’yan na/fikinkétu’) (cf. na’aki). e’yan kina/iikiyéni’, not to leave or put a ev. object, etc., there (eya" kiina’n- kiha’yéni’, e’ya kinad/ikinkéni’; e’yan kina/nkiyétuni’, e/yar kina’ iikiha’yé- tuni’, e/yar kiina/rkinkétuni’). e’yan na’nikikiyé’, to leave or put a ev. ob- ject, etc., there for another (e’ya” na/fi- kiha’kiyé, e’/yan na/akiha’xkiyé; e’yan na’fikikiyétu’, e’yan na/nkiha’kiyetu’, 188 e’yan na/fikiha’/xkiyétu’). e/yan na’ii- kihi/fikiyé, I . for thee (you). e’yan na/ikiyar’ ckiyé, he. . . for me. e’yan na/ikihiyaw xkiyé, thou (you)... for me. e’ya" kina/ikikiyéni’, not to leave or put a cy. object, etc., there for another (e’ya" ktina’nkiha’kiyéni’, e’yan kiina’fikiha’akiyéni’; e/yan ktina’ii- kikiyé/tuni’; e’yan kiina’tikiha’xkiyé- luni’, e’yar kiina’iikiha’xkiyétuni’). e’yan na/nkiki’ dahayé’, to Jeave.or put a cy. object, etc., there for them (e’yav na’ tikiyaki’dahayé’, e’ya" na’iikihaxki’- dahayé’). e’yar na/’nkiki’daha’yeétu’, they ...forthem. eya" na/fikiyaki’- daha’yétu’, ye . . . for them. e’yan na’fikihaxki’daha’yétu’, we . .. for them. e/ya” na/fkiyiki/dahay’ (?), he... for you (pl.). e’ya" na/n- kiyiki/daha/yétu’ (?), they . . . for you (pl). e’yar na’nkihinki’dahayé’, I .. . for you (pl.). eya® na’ikihinki’- daha’yttu’, we for you (pl.). e’yan na‘fikiyarxki/dahayé, he... for us. e/ya" na’/iikiyatxki’daha’yétu’, they for us. e’ya" na’ikihiyarxki’- dahayé’, thou. . . forus. e’ya" na/i- kihiyanxki/daha’yétu’, ye (you) leave a cy. object there for us. e’yan ki- na’tikiki daha’yéni’, not to leave or put a ey. object, etc., there for them (e’yan ktina’tikiyaki/daha’/yéni’, e’yan kina’tikihaxki’daha’yén’’; e/yan kal- na’ikiki’daha’yetuni’, e’yat kina’fikiya- ki/daha’yétun’, e’yan kina’/fikihaxki’- daha/yétuni’). e/yar = kina’ iikiyiki’- daha’yéni’(?), he. . .not. . . foryou (pl.). e’yan ktina’/fikihiviki’daha’yéni’, I . not... for you (pl.). e/yan kina’ iikiyiki’daha/yétuni’ (?), they... not... for you (pl.). e’ya" kiind’ii- kihittki’/daha’yétun’’, we... not... for you. eyan ktind’/fkiyarxki/da- Ragen REO Het. eter is, e/yar kina’ikiyarxkidaha’yétuni’, they ... not... for us. eya" ktind’ii- kihiyanxki/daha’yéni’, thou . . . not . for us. e’yat = kttna’iikihiyan- xki’/dahayétuni’, ye (you) ...not.. for us. e/yan neyé’, to leave or puta standing object. or a number of small objects there (e’ya" ne’hayé, e’ya® ne’- hike; e’yar neyetu’, e’yan ne’hayeétu’, e’yan ne’ hiinketu’) (ef. né). e’yan kiine’- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 yen’, not to leave or put a standing object or a number of small objects there (e’ya" ktine’hayéni’, e/yan kitne’- hiinikeni’; e’ya kiine’yétuni’, e’yan ki- ne‘hayétuni’, e/yar ktine/hifikétuni’). e’yan nekiyé’, to leave or put a standing object or a number of small objects there for another (e’ya" ne‘hakiyé’, e’yan ne’haxkiy’; e’yan ne’ kiyttu’, e’yan ne’hakiyétu’, e’ya" ne/haxkiyétu’). e/yan ne’hintkiyé’, I . for you (thee). e’yan ne/yanxkiyé’, he . . for me. e’yar ne’hiyavxkiyé, you (thou)... forme. e’ya% kiine’kiyéni’, not to leave or put a standing object or a number of small objects there for him (e’yan kiine’hakiyéni’, e/yar ktine’haxkiyéni’; e’yar kiine’kiyétuni’, e’uat ktine’haki- yeluni’, e’yan kine’ haxkiyétuni’). e/yan ne’ kidahayé’, to leave or put a standing object or a number of small objects there for them (e’ya" ne’yaki/dahay?’, e’yan ne’haxki/dahayé’). e’ya® ne’- kidaha’yétu’, they... forthem. e/yan ne/yaki dahayétu’, ye . . . for them. e’yan ne’haxki’/dahayttu’, we .. . for them. e’ya" ne’yiki/dahay’’ (?),he.. . for you (pl.). e’ya® ne*hinki/dahay?’, I ... for you (pl.). e’ya® ne’yiki/da- hayttu’, they ... for you(pl.?). eyan ne’ hitiki’dahayétu’, we . . for you (pl.). eyat ne’yanxki/dahay?’, he... forus. e/ya" ne’yanxki’daha’yétu’, they ... forus. e’ya" ne‘hiyarxkidahay?’, thou... for us. e/ya" ne‘hiyarxki’- dahayétu’, you (pl.) . . . forus. e’yan kine’kidaha’yéni’, not to put or leave a standing object or a number of small objects there for them (e’ya” ktine’- yaki’dahayéni’, e’yan kiine’haxki’daha- yeni’). e’ya kine’ kidaha’yétuni’, they .. not... for them (e’ya" kine’- yaki/dahayétuni’) (2 pl.). e’yan kitne’- haxki/dahayttuni’, we did not put it thereforthem. e/ya® kiine’yiki’dahayé- ni/(?),he... not... for you (pl.). e’/yan kine’ hifiki’dahayéni’, 1... not ... for you. e/ya" kine’yiki’dahayétu’, they ... not... for you. e’yan kine’ hinki/daha’yttuni’ dande’, we will not put it there for you (all). eyan kine’yanxki/dahayt’, he... not... for us. e/ya” kiine’yarxki/dahayttuni’, they... not...forus. cya kiine’- DORSHY—SWANTON ] hiyatxki/daha/yéni’, thou... not... forus. eya" kine’ hiyanxki/daha/yttuni’, ye (you)... not... for us.—e’wa, ~ yonder, that (26:82). ewaati’, further (29: 34), still further. atya/di ewane’ sathamni’, that man (further off) is strong. to’hana’ e/waya", day before yesterday. ewanya/di (=ewa-+ anyadi), yonder man, that man. ewanya/‘di yande’ ka/wa, who is yonder running man? ewande’ (=ewe-+ hande), he, she, it (probably ‘‘he yonder’’). ewande’ pa ni’tani’ xyé (m. sp.), his head is large. e’wandehe’ or e/wandehé’ (=ewande + hé), he(orshe) too. e’wandéhé/dan on/ ni, ‘“‘he too did it,’’ to do just the same, to repay an injury (ayi/nthé/da" ayo” ni, nki/nthédan nkor’ni). e/we yuke’, they (an. objects). e’we yuke’ ko kuyav’ a-tuni’, they hate him. eé/we yuke’ pa ni‘tata/ni ayé, their heads are large. e’weyukthé’ or e/we yuke/hé, they too. e, 6, to say.—e’kan, ‘‘Ayi/ndi ko iya’ fikaku’yan,”” On’tr ya’ndi he’di, etc., when he (the Rabbit) said this, the Bear said, ‘‘When you entertained me,’’ etc. (2: 22, 25). kawake’ni, he said nothing (1: 10.—haké’tu “ya”, how do they call over yonder? Ans., Lamo/’ri étu, they say, Lamourie). ka’waké- tu (=kawak+étu?), what is it called?— @di or @édi’, to say (tikiyédi, etirike’di; éetu’, &tikiyétu’, &/tanke’- tu’). Lamori &tu, they say (or, they call it) Lamourie. eka”’ ason’ poska’ ivsihi’xti ma/nki, di, then he (the Rabbit) said that he lay (=was) in great dread of a brier patch (1: 16).— &’han (é+han), he said it and ay” sihi’xti ko’ ason’ kde/hinya xo’, “han Tcétkana’ du/si, he said, ‘‘as you are in great dread of them, I will send you into the briers,’’ and he seized the Rabbit (1: 20). ‘‘ason’ tav’axti nkati’ na’,’’ éhan’ kide’di, ‘‘T dwell in a large brier patch,”’ said he and he went home (2: 2).—étakahedi’, to say that, he says that (@takaye’di, &tarike’di; &takahetu’, etakayetu’, &tariketu’). &’takaha’ dande’, he will say that. &@takaya’ dande’, you will say that. &tafika’ dande’, I will say that.—étarkiye’di, to have said it to him (étikiya’kiye’di, & tikaxkiye’di).— étatike’hi, I said it in that manner. THE BILOXI AND OFO LANGUAGES 189 étarike’/hi yate nkowni, I did call it thus.—é’tikthe’di, to say it or that, he says it or that (@tikaye’di, &tarike’- di). &tinye’di, I said it to you. etiyatike’di, you said it or that to me.—‘‘ndohu yanxkiduwa,’’? ina’ &ti- kihe’di @tuxa’, ‘‘come and untie me,”’ said the Sun to him (8: 21).—étikahex o”, he said that all the time (e’tikaye’- dayon, ettifike’x nkon, &tikahexatu’ or étikahexomtu’, etikayexatu or %tikayex ayontu’(?)). étuxa’, it was said, they say—used in myths, and in quoting what was said by others long ago, but of the truth of which the speaker is not positive. édi’ étuxa’, it was said (long ago) that he said it (3: 8; 7: 15). étuke’tuxa’ (past of étuketu), is that the way to say it? or, did they speak it in that manner? @tuke ya’tuxa’, is that the way you all say it? (J. O. D. doubts this form).— ki’yé, to say that to or about him (ya’kiyée’di, a’xkiyé’di; ki/yétu, ya’ki- yetu’, a’xkiyétu’). iny’di, I say or said it to thee (you). inya’ dande’; tya’kittiki na’, I will say it to you; do not tell it. imya’ xo, I am going to say it to you. Tcétkana’ Onti/k, ‘‘ Heyan’- hinta’,” ki’yehav’ kide’di, the Rabbit said to the Bear, ‘‘go there,’’ and went home (2: 2) (see kathi, kitti). ‘‘%,” kiye/han, kiya’ kipana’hi dé han, inikné’ Ow ti ya’ndi, the Bear said, ‘‘Oh!” and turned back again and went and vom- ited (2: 20). kiye’di, he said to him (6: 20).—he, to say it or that; to say it to him. ‘‘inaye’ya”,” he’ kan, ‘‘ Aduti’ étuke’ ko ndu/xni xa’/na,”’ &/di Tcétkan- adv’, when he (the Bear) said, ‘‘you can swallow that,’’ the Rabbit said, ‘‘I have never eaten that sort of food” (2: 20, 22). he kaw’, ya’ndiyan tixtixyé’ na’fiki Tcé/tkana’di, when he (the Bear) said that, the Rabbit’s heart was palpitating (2: 25). he’ onde’, he was saying that (which precedes) (1: 10).—hedi’, hé’di (1: 17), to have said it; he did say it; to say that; he did say that (which precedes) (ha’yedi’, nkedi’; hetu’, ha’yetu’, nketu’). ‘‘xkida’ dande’,’’ hedi’ na, he said, ‘‘I will go homeward” (refer- ring to himself). ‘‘xkida’ dande’,’’ 190 ha’yedi/ na, you said, ‘“‘I will go home- ward” (referring to yourself). ‘‘xkida’ dande’,’’? nkedi’ na, I said, ‘‘I will go homeward” (referring to myself). ‘‘kada’ dande’,’’ hetu’ na, they said “they will go.’’ ‘‘ikada’ dande’,”’ hayetu’ na, you (pl.) said, ‘‘you (pl.) will go.’ = “‘xkada’ dande’,”” nketu’ na, we said, ‘“‘we will go homeward (?)” (referring to ourselves). — feyé’ hétu’, they say that he killed him. tohana’k kide’di, hétu’, they say that he went home(-ward) yesterday. tcehe’da hétu’ (said to a woman or women); tcehe’dar hétu’ naxo’ (to a man or men), how far, or, how long did they say that it was? he ha’tc kide’di, he said that and went home, or, when he said that he went home (2: 10).—O”ti yandi’ he’di, the Bear (the subject) said that (which pre- cedes) (2: 6, 10, 12; 7: 13).—hétika- he/di, to have said that (?) (hétikiye’- di, hetanke/di; pl., he tikahetu’; hé’tikiyétu’, he’ tankétu’).—dede’, speech, language. ta’néks hanya’ — dede’, the Biloxi language (=ta’néks hanya’ ade’).—hade’ or hade’di, to talk. hade’ pad¢a’déa tcedi’, a great talker. hade’ kade’ niki’, a silent person: lit., without talking a language (Bj., M.). hade’ natcka’, ‘‘to talk short,” to speak a few words ata time. a”ya’di ne’ hade’- di, the standing man talks.—hadetcko’, *‘to talk standing,” to act as a crier, herald, or preacher, to preach, to pro- claim (haya’detcko’, nka’detcko’). hade- tcko’ ti’, ‘‘preaching house,” a church (=yarikode, yor kode t).—adé’, to talk; speech, language (aya’dé, or yade’di, nka’dé or ‘ka’dé). adé’ sanhammi’, to raise the voice (aya’dé samhanni’, nka’dé sathatni’). ta’néks hanya’ ade’ tiika’dé te’, I wish to speak the Biloxi language. tanéks hanyadi’ ade’ yade’di, do you speak the Biloxi language? adé’ omde’, he was talking so long (aya’dé ode’, nka’- dé onde’, adé/tu onde’, etc.). ade hae’yé, ‘‘to talk slowly,” to whisper (aya’de hae’hayé, nka’de hae’hinke’). ta’néks hanya’ ade’, the Biloxi language. ade’ kade’nt, he does not speak the lan- guage; a silent person (Bk.). ade’ kda- BUREAU OF AMERICAN ETHNOLOGY [ BULL. 47 kayi’, a mocking bird. tanéks hanyadi/ ade’ yor hiya’ ikuka’dé kan’ psde’hi ma’ii- kd¢é pana’ ayindi’ta dande’, if you will talk to me in Biloxi, all these (horizon- tal) knives shall be yours. ade’ kii’deni he’di, or ade’ kiidé/ni he’di, ‘‘he can not speak the language well,’’ i. e., the Biloxi language: a German, an Italian, hence, a Jew (as those near the Biloxi were German or Russian Jews): hedi, in this compound, may be, ‘‘one said it,” or ‘‘one says it;” and kideni seems to be an unusual form of kadeni, as there is no idea of filth in the com- pound. ade’ natxk na’pi (or kde’- na™pi), he talked till day (aya’de inarzk nav”pi (or kde/narpi), nkade’ natxknav’ pi (or kde/napi), ade’ ha- mad‘iixk kde/nanpi, ayade’ himaraxk kde’nanpi, nkade’ nkama™ xk kde’na™pr). ade’ nanxk kde’psi, he talked till night. ade’ nanxk kdekittitta’xexe’, he talked till noon. ade’ nataxk kdeksihiv, he talked till late in the afternoon.—a’de kiidii’- gay’ or ade’ kdakayi’, ‘‘it mocks one’s words,’”’? a mocking bird.—tané’ks han- yadi’ ade’ yade/di, do you speak the Biloxi language? kia’dédaha’, kyade’- daha’, to talk or speak for them, “he talks for them,” an interpreter (ya’kta’dédaha’, or ya’kyadedaha, a’xkia’- dédaha’). ya xkyada’daha’, talk for us. kyade/di, to talk for an- other (yakyadedi). w*ikyade’di, I talked for you. w*kyada’ dande’, I will talk for you. ya”/xkyade’di, did you talk for me? kika’détu, they talk to- gether. yaktka’détu, you talk together. axkika’détu, we talk together.—ukadé’, to talk to, to read (aloud?) (yuka’dé, tfikuka’dé; uka’détu’, yuka’detu’, Wiku- ha’détu’). hinyu’kade (or nyukade’), I talk to you. ya’fikukada’, talk to me! V/yuka’de, he talks to you. ya’fku- ka’de, he talks to me. sanki’ yuké akiitry’ uka’dé yinspxtitu, (all) those girls read very well. tanéks hanyadi’ ade’ yor hiya’iikuka’dé kav’ psde’hi ma’ii- kd¢é pana’ ayindi’ta dande’, all these (horizontal) knives shall be yours, if you talk to me in Biloxi. wuka’dé kde’psi, he talked to him till night. uka’dédaha’, to speak to them (yuka’- dédaha’, wfikuka’dédaha’).. uka/détu’- DORSEY—S WANTON ] daha’, they speak to them. yuka/détu’- daha’, ye (you) speak to them. @#7iku- ka’détu’daha’, we speak tothem. ’’yuka’- dédaha’, he speaks to you. @yuka’dé- tu’daha’, they speak to you. ya’fikuka’- dédaha’, he speaks to us. ya’7ikuka’de- tu’daha’, they speak tous. hi’xkukade’, to speak to himself (yi”’xrkukade’, nkiv’- xvkukade’). hade’ kade’ niki’, ‘‘without talking a language”: asilent person (Bj., M.).—kyuka’dé, to speak to another for a third person; to read to another (yakyu’- kadé, xkyu’kadé; kyuka’détu, yakyu’kadé- tu’, xkyu’kadétu’). yatxkyuka’de, he spoke to him for me. ya*xkyu’kada’, speak tohimforme. kyuka’dédaha’, he speaksforthem. yakyu’kadédaha’, thou speakest for them. «zkyu’kadédaha’, I speak forthem. kyuka’détu’daha’, they speak forthem. yakyu’kadétu’daha’, ye (you) speak forthem. «kyu’kadétu’daha’, wespeak forthem. ya xkyuka’dédaha’, hespeaksforus. ya™xkyuka’détudaha’, they speak for us. yaxkyu/kada’daha’, speak to him for us.—ka/deni’, or kade’- mi, not to speak or talk (kaya’deni’, nka’deni’). ade’ kade’ni na, to be mute, dumb; he does not speak the language; a silent person (Bk.). na’wt dé av xti kade’ni ndow’xtu, we have seen the mute woman to-day. Tanéks hatyadi’ ade’ nkade’ni, I do not speak the Biloxi lan- guage. kika’détu, they talked together (7:4). é, = eoray (?).—@kité/nazi, is he your friend? (ténazi’). e/daki.—yahe’dakiye, you ought to make it a little better (p. 152:1). yahe’ e’- dakiye’ naxki/ya, he ought to have made it better (but he did not) (p. 152: 2). €éda® (?), completed; finished.—da (?), 15:2. hé’tu, they finished (26: 65). te’héda®, finished that (28:42). hédhan (he’da® +- ha”), finished. de’hédhan’, when that (was) finished (6: 15).— THE BILOXI AND OFO LANGUAGES 191 finished mending the coat. yaduxtar’ kiko’ heda”’, he has finished repairing the wagon. anrse/wi aya’yitta/nini he’da®, have you finished using the ax? anse/wi nka/yimta/nini he’dar, I have finished using, ete. ihin’ yafika’ nkon he/da® né, 1 had already finished it when he came. ithin’ yamika’ ayo he’da® né, you had already finished it when he came.—he’detu, a sign of com- plete action in the plural. diiktanhin’ he’detu, we have finished running. yin’ he’detu, you (pl.) have finished walking. nka/toho he’detu, we have finished lying on it. ndu/kstiki/ he’detu, we have finished breaking the cord, etc.—ehe’da” or ehé’dan, so far and no farther; the end (1: 21; 2: 32; 3: 26). tcehe’da” ko e’hedan, as tall as.—ké/datmi’, unfinished. kedaw yéni’, not to finish or complete a task (kedat’hayéni’, kedat’hatikéni’; kedan’- yetuni’’, keda®’hayétuni’, keda’hainké- tuni’). kehe’detu’, pl. sign of com- pleted action. wai’ apasta/k nkon kehe’detu’, we have finished patching the shoes. nka/hinatsi’ kehe’detu’, we have finished selling. nkon’ kehe/detu’, we have finished making it. kito’- wehi’fikehe’detu’, we have swapped (towe). Other verbs use hedetu in- stead of kehedetu. (Also 8: 4, 20, 25, 27; 9: 5, 6, 15; 10: 21; 14: 7, 8, 10, 19, 23; 19: 5, 7, 8; 20: 1; 21: 2.) édi’, behold; at length.—édi’ Tcttkana’ kankan’ kinonpa’ ti? xyapka’ kti’ handov’/ étuxa’, at length (or, once upon a time) it is said that the Rabbit lived in a tent _with his grandmother (3:1). édi’ ina’ ko dusi’ oWxa e%tuxa’, behold, the Sun had been caught (3:13). édi’, alyadi si’ naskéxti’ kitor’ni de’ o kné étuxa’, behold, a man with very long feet had passed along ahead of him (3:2, 3). édidi”’” (word of uncertain meaning) (14: 19). edatye’, to finish or complete a_ task (eda”’ hayé’, eda’ hanké’; edan’ yétu’, eda”’ hayétu’, eda” hankétu’).—hedat’, sign of complete action; not used after verbs of motion. wazi’ apa/stak on’ heda”’, the shoe has been patched. do/xpé naské’ kiko’ hedat’, she (has) e’kédxyil™’, afterward (9: 12). ékta™ni’, a sharp peak or hill.—2/ktan- nihi/xyé, many sharp peaks. é’xka or hé’xka, the black-headed buzzard.—E/xka po/tckana’ (10:17), or Heé’xkanadi (10:19), the Ancient of Black-headed Buzzards. %xka naske’ 192 or h?’xka naské’, the red-headed buz- zard, ‘‘the long &xka.”? Exkana’ skéna, Hexkana’ skena, Ancient of Red- headed Buzzards (15: 4), the Ancient of Long-necked Buzzards (28: 240, 256). é’xti, far.—zati’k, far off (29: 2). eaxtixti’, very far (26: 63). &atihi”, how could that be? (26: 32). e/ma.—e’/ma a’hi, close to him (21: 6,15). &mathin, she gets just there (28: 173). &manr, just there (28: 77, 239). ema”, see! (?) look out!—emav, dupa’xkan, see! open the door! (said by a female to a female). ema”, anya’/di hu’ hine’, look out! some one is coming!—emav . . . na, beware, lest... . emat idowdaha’ na’, be- ware lest you look at them! (do not look at them!). emat’ idoWhi na’, be- ware lest you look at him! eman’ i’da na’, beware lest you go! ema” iyotu’ ha na’, beware! they might shoot you! afiksapi’’ ema’ aya/puxi’ na, oho” na’, beware lest you touch the gun, (for) it might go off! ema, keixka’ haka’- naki xyo’, take care! or the pig will get out. e’tax.—e’tax kike’, it makes no difference (20: 22). 6’ti or &’ti.—ti, here (20:23). ti, there (21: 31, 35), this is it (26: 17, 41; p. 158: 18, 21). &ti’ke, so, thus, as.—étikétu’, they do so (20: 47). taryi’iikiya® ti’ teina’ni ko éti’ke na’, Ba/yusya”’, there are as many houses in Lecompte as there are in _ Bunkie. tcina’ yuke’di kotti’ke, asmany as. ka/wani’ki na/xkan &/tiké ya’nde na’, he (the Rabbit) was there at length, but he (the Bear?) sat without any- thing for him (2:16). skiti/atcitike’ ko &tiké’, it is as deep as that (water). etiki/ati na, he was poor enough (before that misfortune overtook him) (some- times used with kawazxti xyé). ké’tike- m, thatisnotthe way. ké’tiki’ni; ti né’ ko ko’hi ti ne’di ko’hi kétiki/ni, that house is not as high as this one (kétikini may be intended for kétikéni). hay?’- tiké pi’hédi, you ought to do that (Bk.). (Also '7: 3; 8: 11, 22, 26; 9: 8; 10: 25; 14: 15, 19.) BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 étuké’, because, since, that kind or sort.—ka/wa nkyéhtmtuni’ ttuké’ tei/waati ndox tom, we have seen great trouble because we knew nothing. /i’hiytho- ya’ tikédahani’ etukt’ tciwaxti’ ndonat on’, we have seen great trouble because he did not teach us. tcidiké’ kadeéni’, why does it not burn? Ans., étuké/ kiidotci’, because it is very wet. ku/ti- matikdé’ kihiyeonhi/yé &tuké’ ka’hena’n iyého”’ ni, you know everything be- cause God has taught you (5: 8, 9). aduti’ étuké’ ko ndu/xni xa/na, I have never eaten that sort of food (2: 21). etixkiké’, at any rate, nevertheless, not- withstanding. 2% tiwkike’ adé’, it (wood) burns notwithstanding (it is not very dry). eu (cf. e).—eu’k toho’ ha’nde, he just went falling about (p.153: 27). e’uka’de de yuke’, they just went falling about (19: 12; p. 158: 26). e’wakandé tiiktoho’ fika’nde, I just went falling about (p. 153: 29). eyaxa’, the only one.—kiidé’sk eyaxa’, the only bird. ha, to have (?).—a/yihiati/hayetu, you (pl.) have so mucheof it (20: 18). ha (placed after the second of two nouns), or.—sitto’ sarki’ ha ha’ni”, is that a boy or a girl? toho’xk waka’ ha ha/nii”, is thatahorseoracow? Tané’ks’ atya’di Ma/mo arya’ di ha ha/na”, is he a Biloxi or an Alibamu man? toho’xk no™pa/ da/ni_ ha ndo®’daha’, I saw two or three horses. a®ya/di no™pa’ da’ni ha ndoVdaha’, I saw two or three men. ha.—icidik?’ ha ni, how would it be? (26: 29, 31). haata” tani’, the banana.—haata” tani’ hapi’, a banana leaf. haata”’ tani’ yo’, the fruit of the banana. haata tani’ udi’, a banana stalk. hade’hi, thin (see supi’). hadhi’, to beg (haya’dhi, nka/dhi, had- hitu’, haya’dhitu’, nka’dhitu’).—hadhi’ te ni/ki, he does not wish to beg. haya’ dhi teni’ki, you do not wish to beg. nka’dhi te ni’ki, I do not wish to beg.— kaha/dtihini’, not to beg (ka’haya’dt- hii’, nka/dthini’; pl., kaha’dtihituni’, ka’/haya’ dthttuni’, nka’diihituni’ ). hadiya*hi™, a riddle or sieve. DORSEY—SWANTON] THE BILOXI AND hae’yé (ha’ehayé, ha/ehinke’). ade hae’yé, ‘to talk slowly,’’ to whisper. ha’ho2®.—ha/ho® de’di, to stub the toe against something (aya/ho” de’di, nka/how de’di; ha/hon detu’, aya’hon detu’, nka’hon detu’). hai, ai, haidi’, blood; to bleed. hiptctin’ haidi’ na, your nose bleeds. ayi/niwu’x- wi ha’idi’ na, your ear bleeds, or is bleeding. «ai ya”, the blood (28: 42). ay’ txaxti, very bloody (28:40). haiti’, ‘blood house,’’ a vein, veins. hai/ki- neomi’, ‘*blood’s mother,’’ the milt or spleen. hai’kinedi’, the milt or spleen (?) ai’kine’ya”, the milt or spleen (ay- a’ikineyar’, nka’ kineya’). iyo? yi- kine’di, you havea pain in thespleen.— haiki’, to be related to another (to be of one blood). aya’iki, you are related to him. nka/‘iki, I am related to him. ha’ikitu’, they are related to him. aya’ikitu’, ye (you) are related to him. nka/ikitu’, we are related to him. nya’iki, I am related to thee (you). yanka’iki, he is related to me. hi’/yatika’iki, thou (you) art related to me. ayda’yiki, your kindred (26: 38). ayii/ki tci/diké, what kin are you two? kiha’ki tev/diké yuké/di, what kin are - theytwo? «@ikikiha’itu’,weare related to one another, we are kin. ha/idi wit- kina’ (G.); ha/idi we’tkina (G.), the blood runs out. (Also 22: 8, 9; 28: 10). ha’kanaki’, hakii/niki, or aka’naki, to emerge, come forth, come out from (haya’kanaki (yakanaki’, haya’kiiniki), nka’kanaki, or nka/kiintiki).—ina’ ha/- kanaki’, ‘‘the sun comes out,’’ sunrise. ema, keicka’ haka/naki xyo’, look out! the hog will surely get out! ani’ aka/- naki’, the water comes out of the ground. aka/na7viki, he came forth from (16: 8). ifkana/iiki (= ina aka- na’fiki), sunrise (17: 2). pe’tika® a’ka- na/niyé, to take it outof the fire (p. 146: 31, 32). unatci’ktcidt hakii/niiki, when he dodged him (the Bear), he (the Rabbit) got out of (the hollow tree) (2: 27). ikti/niikuwa/de, wfikana/Aki uwa/dé (17: 2), ‘‘toward sunrise,’’ the east. (Also 8: 28; 10: 3, 21, 28, 32, 33; 26: 18, 53, 54,55; 27: 10; 28: 12, OFO LANGUAGES 193 129, 133, 180, 218, 219, 220, 239; p. 156: 25, 26, 27.) haxeye’, a crest of hair (on the human head ).—haa’xawxeyé’, the crest of a bird. pka’naxexe’, a scalp lock. ha’me, a bent tree.—‘‘ha/me ta” oni nkati’ na’,”? éhan’ kidé’ kan, Tcétkana/di ti’wo de’di, when he (the Bear) had said, ‘‘ I dwell in a large bent tree,”’ and went home, the Rabbit went abroad (2: 11). ha’me ta” on inda/hi ande’ txye, he was hunting for (in the past) the large bent tree (2: 12). ha/nde or a’nde, to be (a sign of con- tinuous or incomplete action), (aya/nde or hiyande nka’nde; plurals: yuke (di); yayuke(di); nyuke(di).—spdehi’ du/si ha’nde, he is holding a knife. spdehi’ Vdusi aya/nde, you are holding, etc. spdehi’ ndu’si nka’nde, I am holding, etc. unoxt’ ha/nde o®xa, he was dwell- ing with her (continuous act). uyi/hi ha’/nde, he was thinking (continuous act). nkaduti’ na/iki yar kat’, ini/hin ha’nde, while I was eating, he was drinking. «i hande’ na/fiki yan kan’, nkaduti’ na/fiki na’, while he was drink- ing, I was eating. sito’ ifksiyo’ du/ti ha’nde, the boy continues eating the meat, he is still eating it. nkéi™noxt’ nka’nde o® xa, I used to live (lit., Iused to be living) with her (long ago). nkit™noxe’ nka/nde oWni, I did live with her for some time. nké&i?noxé/ xa nka’/nde, I am still living with her. maxi” tiya”’ paspahow’ ha/nde, she is frying eggs. wxa/nina/tinke’hin nkandé’, I (still) stand (here) and make it (a heavy object) roll over and over in one direction. kéiteni’ hande’, he (or she) isnot dead yet. o”ti yan’ e/yan hi? ason’ tan’ indd/hi hande’tryan, when the Bear reached there, he was seeking a large brier patch (2: 4). aya/nde kav é’tikityor’ni wo, ‘‘When you were there, did I do that to you?”’: was that you whom I treated thus? (2: 6,13). ekamhar’ akidi’ si/psiwe’di duti’ ha’nde, and then he was eating (for some time, the insects known in Louisiana as) ‘‘ Bessie bugs’’ (2: 15). anya’ kaka’ ye/hon te’ ha/nde étuaa’ Tcé’/tkanadi’, the Rabbit (for some 194 time) had been wishing to know what sort of person this was (3:4). uyi/hi ha/nde, he was thinking that for some time (8: 5). tctma’na kinkinyav unoxwé’ a/nde orxa’, long ago he was living with his grandmother. #kiya- ho’ye a’nde, he stilloweshim. nka’di- yan e ande’, ‘‘my father he moves,”’ Ihaveafather. ayo”ni e’ ande’, ‘‘my mother she moyes,’’ I have a mother. teu/iiki ifikta’ka’nde, ‘‘my dog moves,”’ I have a dog. tcu’fikii/tak a’nde, you havea dog. tcu/iiki kta’k a’nde, he or she hasa dog. (In forming such sen- tences ande is not inflected, the only change taking place being in the kin- ship term or else in the possessive pronoun.) toho’xk tci/diki a/nde ita’, (‘‘horse which moves your’’) or toho’xk tet/diki a’nde ko’ a’yindi’ta, which is your horse? teé’ a/nde, he moves here, or he is (still) here (teé’ aya’nde, teé’ nka/nde; te’ yuke’di, tee’ i/yuke/ di, tee’ nyuké’di). teé’ a’nde ha”’tca, he was there, but (I do not know where he is now). éewaae/nde, he moves there, he isthere. e’wa aya’nde, you moved there, were there. e’wa nka’nde, I moved there, was there. e’wa yuké/di, they move there, are or were there. e/wa i/yuké’di, you (pl.) moved there, werethere. e/wanyuke’di, we moved there, were there. e/wa ka/nde hantca’ hana”, he was there, but (he hasgone elsewhere). e’wa yuké’di hattca’ hana”, they were there, but (they have goneelsewhere). ha’metav on inda’/hi ande’ txye (=idahi hande txya"), he was seeking a large bent tree (2: 18). a/nde a’on dé’ ha”, when he had been gone a long time (2:15) ; here a’nde seems to mean a long time. ayu’ ya" nka’kantcki/ké nka’nde xa na’, I am used to licking the dew off of (the ground) (1: 7).—ant (24:1). ande’dé, this running animate object. anya’ tav hin ande’dé nkyéhowni, I know this running man. tct/dike andede’, which of the two (7: 4). ande’ya”, that running animate object. atya’ tan’hin ande’yan nkyéhowni, I know that run- ning man. spdehi’ ’dusi aya’nde, you areholdingakniie. ‘‘i/yinda/hi yukée’di ko’ ayande’yuwa/yan nda’ hi hani’,”’ hé’di BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Tcé’/tkanadi’, ‘‘when they are seeking you (as they move about), I will go toward the place where you shall be,”’ said the Rabbit (2:6, 7). ite’ni hiya/nde, you are still alive, you are not dead yet (see fe). spdehi’ ndu/si nka/nde, lam holding,a knife. dfkte’ni nka’nde, I am still alive, I am not dead yet. arya’di hande’ sathamni’ xyé, that man is very strong. antkde’, to keep on at it till. étikayo’ndaha yantkde’, you keep on at it till. étianikon’daha nkantkde (+psi=)midnight. étiaikowdaha nkande (no duration specified ).—xnedi (possibly this should be hinedi), a sign of continuous action (?). tcétkana’ axokyav yeskasa’ dusi’ uxne’di, the Rabbit took a piece of cane anda tin bucket, and was approaching the well (1:9). dikitcké’ hav in’pi han kyav- hixne’di, he tied him and laid him down and was scolding him (as he stood?) (1: 15,16). yande’ (classifier), the run- ning object. aya tan’hin yande’a’ye- hii’ni, do you know the running man? ewanya’di yande’ ka’wa, who is yonder running man? anyato’ yande’ yinkomi’, is that man married? (w.sp.). teu/7iki yande’ naxtate’ (w.to m.), kick that dog!—ya/nde, at length (?), now (?). ka/wa ni/ki naz kan, &étiké ya/nde na’, he (the Rabbit) was there at length, but he (the Bear) sat without any- thing for him (2: 16).—ka’nde; ewa ka/nde hattca’ hana”, he was there, but (he has gone elsewhere, and I do not know whither). ekandz’, to have stayed there (e’/kaya’ndé, e’hanka’ndé). (Also 2: 6, 15; 3: 7; 7: 3; 8: 1, 2, 12, 13, 18; 10: 5, 9, 19, 22, 30; 11: 1, 2, 8, 6, 8, 9; 18:1; 14: 5; 20: 44, 46, 48; 21: 7; 28: 76;.p. 117:) 5; p. Lav2ore 27; p. 158: 11, 12; p. 160: 4, 5.) ha/né, ane’ (16: 4, 5), to find it (haya’né, nka/né) .—inya’/né, [found you. ewande’ yanka/né, hefoundme. hay’ ndyatika’- né, youfound me. oMti’k ha’neotu’ xa, they have found a bear and (men) have shot him (2:31). anztu’, they found her (20: 2).—kanéni’, not to find it (kaya’néni’, nka/néni’). ka’ wak ka’néni’ tiuxa’, it is said that he found nothing (1:4) (Abo 7: 3; 9:°7, Tp aaa 18; 18: 4; 21: 16; 22:14; 23: 15; 26: 1, 81; 27: 1, 22; 28: 26, 55, 125, 130, 227; 31: 33, 34). = DORSHY-SWANTON] hani’, meaning uncertain, a case of ‘‘ha- pax legomenon.”—i/yitda/hi yukée/di ko’/ayande’yuwa’ ya" nda’hi hani’, when they are hunting you, I will go to the place where you are (Bj., M.)—said by the Rabbit to the Bear (2: 29, 30). ha’/nfi2, hana”, (1) perhaps; refers toa _ present act c expresses uncertainty.— de/di ha’/n” , perhaps he is going (or, has gonc: said when both the speaker and the peison addressed have not per- ceived the act (as when both are in a house). ayi/ndi ko’ ya’xkitca’di ha/niin, perhaps you have forgotten me. né’ pvhinké ha’nt, perhaps (or, I think that) Iam making this correctly. te’di ha/nim, he may be dead. e’wa ka/nde hattca’ hana”, he was there, but (he has gone elsewhere, I know not whither). e/wa yukt/di hartca’ hana, they were there, but (they have gone elsewhere, I know not whither). (Also 22: 10; 24: 4, 5.) (2) Used interrogatively: sinto’ sanki’ ha ha’nin, is that a boy or agirl? toho’xk waka’ ha ha/ni”, is that ahorseoracow? Tané‘ks atya/di Ma’mo anya’di ha ha/nti”, is he a Biloxi or an Alibamu man? hao.—hao’di, to nail (haya/odi, nka/odi; haotu’, haya/otu’, nka/otu’).—haow kné, xya’, he nailed it long ago. «ténsidi/ati hao’, a nail, nails (of metal). ha/owudi’, the beech tree. hao®, to cook (p. 142: 14,15) (cf. we). hape’nixka xya™ hayi’, the meadow lark (cf. hapt). ha/pi, hapi’, awi (28: 28), awiya™, a leaf, leaves.—ha’pi sonsa’, one leaf. ha’pi no™pa’, two leaves. ha’pina’tcka, few leaves. ha’pi yi/hi, many leaves. ha’pi pana’, all the leaves. ha/pi ad manki (used because the leaves hang, M.), orha’pi tcina’ni (Bk. ), some leaves. ha’pi ni/ki, no leaf, haata”’ tani’ hapi’, a banana leaf. hap tcti’, a red leaf. hap tctitu’, red leaves. hap stipka’, a brown leaf. hap stipka’ ayi/xti, many brown leaves. haawitka’, under the leaves(17:18). awi’dsk duti’, ‘‘edible green (object),’’ turnips. awi’ska tu’- domi’, turnips (5: 4). awi/tsk potcka’, ‘*round green (object),’’ cabbage. ha- pe’‘tka ha’yi, huckleberries, whortle- berries. THE BILOXI AND OFO LANGUAGES 195 hau.—hauni’, to dangle.—nixuawi hauni, “dangle from the ears,’’ earrings. ptci” hauni, ‘‘danglés from the nose,”’ a nose ring. hauwni’ tcittitka’, ‘‘they dangle and shine,’’ sver earrings. hauxyo’, ‘‘something which hangs,”’ a fringe of skin. haudé’, a woman’s long skirt. (See doxpé’ tctikdexyi/ tcpu’ ai. ) hauti’, to be sick in any way (aya‘uti, nka/uti; ha/utitu’, aya/utitu’, nka/u- titu’).—ha/uti’ «yt, he is sick much or often. tohana’ka® anya hauti/ ndov hi, I saw a sick man yesterday. anrya/ hauti/,a sick man. aati’ hauti’, a sick woman. (Alsop. 148: 11.) yanka/wati’, Iam sick; given in the following sen- tence: yanka/wati’ kiké’ nkata’mini, al- though I am sick, I work (this may have been intended for xka/uti, Iam sick). nka/duti’ na/tinkihi’ xye/ni yanka/ti, § wished to eat it, but I was sick. kéha‘utini’, not to be sick (kd/- yuha’utini’, nka’utini’; ktha’utituni’, ki/yuha/utituni’, nka/utituni’). ha/uti tcti’, ‘‘the red sickness,’’ measles. hayi’, an ending of many names of birds, fishes, insects, and plants, said by M. to mean, ‘‘that has its name all its life.’’ (See ma, di’xti hayi’ ha’pi, xo, konicka, kiniski hayi, pe’ti, hapenixka xyav hay’, taitt’/mi hayi’, yo, poxayi’, xandayi’, tcida’gayi’, xondayi’, omayi’, pika’yi, kosayi’, 0, aticka’, masa. ) ha/yi®.—ha’yim nax?’, to ask a question (aya/yit naxt’, nka’/yi? naxé’).—nya/yin naxé’, I ask you a question (4: 5, 6). nya’yim naxa’ dande’, I will question you. ayindi’ yaiika’/yi® naxé’, you will question me. ewande’ yanka’yin naxe’, he will question me. ha’yitmaxédaha’, to ask them a question, to question them (aya’yitnaxédaha’, nka’yimnaxe’- daha’). ewande’ yaiika’/yimnaxé’ daha’, he questioned us. dehi®naxé/daha’, ask them! (31: 19). ha®, ha, hither, toward speaker (p. 158: 4, 9). dohu’ ha”, come right here! (male or female sp.). fkiya’te han, I am sleepy (7: 13). ha®, and or when: always follows imme- diately after some verb.—akiitzyi’ dusi/ de hav’ tcakedi’, take the book, go, and hang it upon a nail. ha” causes the 196 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 elision of final di of verbs, thus: pai’ han apiidi’yé, he deceived him (pxidi) and he, shall (11: 8). he, hé, too, also. atya/di anuti/yan he’, (thus) repaid him; ip2i’ ha” aptdi’ hayé’, you deceived him and (thus) re- paid him; tnpwi’ han apidinke’, I de- ceived him and (thus) repaid him. di’ kittché ha”, iV pi ha” kya hixne’ di, he tied him and laid him down and was scolding him as he stood (?) (1:14, 15). psdehi’dusi’ hatikeyav’ kiya’ de étuxa’, he seized the knife and departed again (3:19, 20). eyan’ hi ha’ kiki no’, when he reached there, he spoke to him (1:9). (Also 2: 2,3, 5,17, 18; 3: 22; amanandawoman. aati’ anya/diyan he’, a woman and aman. sito’ sanki’- yan he’, a boy and a girl. sinto’ yihi’ sanki/yan yihi’ he’, ‘‘boys girls too,”’ boys and girls. atya/di yihi’ anati/yan ythi’ he’, men and women. It occurs as follows with the verb hande, to be: hand-he ayindhé, ayiratuh?, ewandehé, eweyukthé, nkindhé, nkixtuhé. ehe’, he too, she too, it too. ehe’ kidu/nahiye’, he too turned it. (Also 7:7; 9:12; 14: 20; 15: 9, 10; 17: 20.) 6218; 45: TW: 2,4, 7,8¢.14:4, ete). ha® a®!, oh no! (26: 32). ha"tca, or ha®tc, (1) implies uncertain- heda?, tall, high, long.—tcehe’dan, how high? how tall? how far? how long? sinto’ ko tcehe’dan, how tall is the boy? ty.—tet’ a’nde ha”’ica, he was here, but (Idonot know where he isnow). e’wa ka’nde hatca’ hana”, he was there, but (he has gonesomewhere). e’wa yuké/di hartca’ hanav, they were there, but (they have gone somewhere). (2) when. 0”ti ya’ndi he’di hantca’ te’yé té Tct’thana’kan, when the Bear said that (which precedes), he wished to kill the Rabbit (2: 24). hakii/ntiki hattca’, when he (the Rabbit) got out of it (2:27). he hante kide/di, when he said that he went home (2: 9).—ka”’tca, when (for some time) (21: 34), must have (28: 233). karte, at length (28: 230). (Also 2: 29; 9: 8; 14: 27; 20: 2, 31, 37; 23: 14; 26: 20, 24, 46, 49, 50, 68; 27: 7; 28: 14, 66, 235; 29: 23.) he+!, O! yes (28: 99). he, that.—hewa’, to that place, that way. hewa’ de’ dothi’, go to that place or in that direction and look! he’ya®, there, in that place. de’ heyat’hin, he de- parted and arrived there. Tcttkana’ Onti’ k, ‘Heya hinta’,”’ ki’yehan’ kide’ di, the Rabbit said to the Bear, ‘‘go there,’’ and went home (2: 1, 2). he’ya" ki/di, to reach there again; to reach there, his home (he’ya” yaki/di, he’ya" xki/di). he/yan kV di kdnkinyav’ kitiki’, (when) he reached home, he told his grandmother(3: 16). heyafika’ yandi’/hin, to think of that person con- tinually. he/une’di, that one. he’une’di Vnaxté, that one kicked you. (Also 208, Lys: '14.) (i. e., Bankston Johnson). ti tko kowo’hi tcehe’dat, how high is this house? ti ne’ya" kowo’hi tcehe’dan, how high is that house? yaduxtan’ tanhin’ natkohi’ ndosa” hiya ti ne’yan tcehe’dan, how high is the house on this side of the railroad? tcehe’da® nkyé’homi’, I do not know how high or tall. Tar- yi tikiyar kinhi” yantcede’ Lamo’ri tcehe/da, how far is it from Lecompte to Lamourie? Lamo/ri kinhin’ yantcede’ Tanyi/fikiyan tcehe/dan, how far is it from Lamourie to Lecompte? dehe’da, this high (p.123:6). skéti’ teehe’dan nkyé’homi’, I do not know how deep it is. tcehe’dan hétu’, how long, or, how far did they say that it was? (said toa female orto females); but, tcehe’dan hétu’ naxo’, how far, etc., did they say that it was? (said to a male or males). tcehe’da” ko e/heda®, astallas. icehe’dan nedi’ ko uki’kifige, half as tall. he’dika®(tca’), to wait.—inyi’tuhe’dikan, I wait till youget ready! tuhe’dikantca’, wait till he gets ready! dfki‘tuhe’di- kantca’, wait tillI getready! wa’xti/i- kusi he’dikanica’, wait till I put on my overshoes! ndiiktitcé’ han ko xku’di, I got dull and so I started back hither without waiting any longer (?) (p. 165: 25). he-+ ha< ! interjection (used by the Bear): Oh! halloo! (2: 15).—hehe+- ha’<, oh! (28: 31). hi+ ha’, inter- jection (used by the Rabbit): Oh! halloo! (2: 6). DORSEY-—S WANTON] hena’ni, every, every time.—ha®ya’/ hena’/ni, everybody, all the people. ka/wa hena’ni, every thing. e/witézti’, hena’ni, very early every morning (3: 1, 2). wmkav ndu’si na/dikihi’ xye’ni inske’/yanike’ hena’ni, I wished that I could take my cord, but he (the Sun) scared me every time (3:14, 15) (see tcina).— ka’hena’ni (= kawa +- henani), everything. ka’hena’ni nyu’kitiki’, I have told you everything. ka’hena’n iyéhow ni, you know everything (5: 10). (Also 10: 4; 11: 6; 19: 19; 24: 7.) -hi, -hi2, a common suffix which changes to x in contractions, and before tu (pl. ending); as: asanhin, asanxtu; do”hi, dotztu; anahin, anaxtu; ayohi, ayox kétci; aryasahi, avyasacxtu. hi, hi®, to reach, arrive at (changes to x in contractions and before tu).—e’ya" hi, to reach there (7: 1,2). yatku’hi, you reach the other side (28: 73). atkyu’hi, you reach the other side (28: 76); to get over him (29: 34). e/yan kiha’hin, he carried it there for him (10: 20). (Also 8: 4, 8, 9; 10: 13, 14, 24, 31; 12: 25:16; 2: 17: 4: 18:9, 15; 19: 2, 3, 16; 20: 2-10, 16, 23, 25, 31, 34, 40; 21:19; 22: 2, 3; 25: 2, 7; 26: 14, 16, 25, 47, 56, 57, 76, 77, 89; 27: 21, 22; 28: 8, 27, 51, 55, 61, 67, 81, 99, 107, 116, 117, 126, 156, 157, 165, 167, 178, 182, 185, 188, 192, 194; 29: 3, 4, 6, 18, 19, 22, 29; 31: 16, 20; p. 152: 30 passim; p. 153: 1-8; 15-19 passim. )—idi’, to have come back or home (yakidi’, xkidi’; kinhin’, iki hin, xkinhin’), kidi’ da’nde, will he come? I wonder whether he will come! kidi’ dande’, he will come back. axkinhin’ dande’, we will (have) come back. kidi, he reached home (7: 7). yaki/di, you reach home (28: 59). xki/di, I have come back (26: 60). kikidomi’ati, she had not returned home at all (26: 13,14). (Also 26: 2, 20, 26, 28, 31, 33, 34, 60, 64, 74, 88, 89; - 27: 2, 13, 16, 18, 25; 28: 11, 16, 19, 23, 35, 40, 60, 62, 70, 72, 75, 76, 84, 168, 169, 205, 206, 207, 214, 231, 233, 241, 242, 244: 29: 10; 831: 2, 6, 11, 23, 26, 34.)—inhin’, to have come here for the first time, or, to this place not his home (a’yinhir’, nkihin’ or nkithiv’,; pl. imxtu’, a’/yinatu, THE BILOXI AND OFO LANGUAGES 197 nkinatu’). Tanyi/fikiyan nkithi nkw di, I came to Lecompte and have come here. te’ inhit’ dande’, he will come here. wite/di ko te? inatu’ dande’, they will come (or, be) here to-morrow. ay’ hin yatika’ nde oWkné, I had already gone when you came. ayi/hi® yavika’ nde’kné, I went when (shortly after) youcame. ithir yanika’ nkon he’dan né, when he came, I had already finished making it (as I stood). imhin’ yanka’ ayo he’da® né, when he came, you had already finished making it (as you stood). inhit’x kan, when it had tocome. mix ko, whenit must come (future).— imh’nt, when he reached there; but if followed by a verb ending in kné, at the moment that he reached there. i@hi/nt nde/kné, I went at the moment that he arrived there.—ayihi/nt, when you reached there; at the moment that you reached there. ayihi/nt nde/di, I went when you reached there. ayihi/nt nde’kné, I went at the moment that you reached there. — nkithi/nt, when I reached there; if followed by a verb ending in kné, at the moment that I reached there. mnki®hi/nt de’kné, he went (or, departed) at the moment that I reached there. (Also 6:13; 8: 21; 10: 7, 28: 17: 4, 19;..18: 10, 13; 19: 2, 3,17; 20: 35; 21: 27, 34, 38; 22: 1,.6;,2371, 9,12, 16, 21; 24: 1,11; 25: 3; 26: 72, 73, 76; 2'7: 8; 28: 39, 42, 43, 85, 89, 131, 137, 147, 150, 151, 159, 213, 234; 29: 20, 22; 31: 13, 24, 28.) hi, hi” (7: 7; 8: 25), when (?) (cf. ha”). ka/wankyé’hintuni’ naxo’, nkan/yasa/xtu hi’, when we were (or, lived as) Indians in the past, we knew nothing (5: 9). hi, particle ‘‘ used to modify other verbs when they occur before verbs of saying or thinking;’’ ought (p. 143 passim; p. 160 passim; also 8: 3, 6, 9, 19, 20, 21,24, etc.); how it is (8: 3,6); let! 8: 9). hi’kine’ hiko’, you ought to arise (=yakine’ pi’/hedi’din). hi, to emit an odor, to smell. pi‘hi, to emit a good odor, to smeli good. atci™ni pihi ayudi, ‘‘grease smells good tree,’ slippery elm tree. wu/hi or xyu/hi, to omit a bad odor, to stink. xuhixti’, to emit a very bad odor. 198 BUREAU OF AMERICAN ETHNOLOGY {punt. 47 angna xuhi, “the bad smelling duck,’’ hona, just like (archaic for eke) (10:9; the muscovy duck. pixuhi’, pedere. ta’ xuhi’, ‘bad smelling deer,’’ a goat. Its odor is ya”/xi. ‘hida4, (interrogative particle) (2'7: 5). hina, (a word in Opossum’s song)(‘7: 11). hi’/usa®, (a strong negation) (ef. 6:19; 21:18; 26:66; p. 157: 2, 3, 4,6, 7, 8). hi®, hair, feathers. hit tedki’, thick hair (cf. ahi).—axt/hiY” or axe/yahim, wing feathers. Tct/tkana’ asonti’ wa/nihiya’ hiv’ adatctka’, the Rabbit’s hair be- tween the shoulders was scorched (3: 23).—a’nahin, the hair of the hu- man head. dodihin, neck feathers. ’ sindihin, tail feathers. ihiyan, fur. ihi’, fur (G.). ktu’ thi’ (ya), fur of a cat (G.). Waka’ tcidiyt’ hintcitciya’ ti’ onyan’, ‘Place where the man who Reddened Rawhides Used-to-live,”’ Bismarck, La. (Also 14: 30; 28: 25, 28, 35, 51.) hifika’hi, to hook on or in anything.— ainktea’ke hifika’hi, it hooked into my hand. hifka’hiyé, to cause a hook to hook on or in anything (hifika’hihay?’, hitika’hihtnke’) . hitya’ki, he got (a person) with them (31: 12). ; hoité’, an arrow head (see aftks). ho, present sign (p. 133: 5). ho® or hfi2, to ery out or give forth a sound (hothay%’, honhanke’) (see tce’hi, aftks). ka’wak héin’yé xo’, what is he (or she) saying [probably ‘‘crying out”’]?—oho yz, to cause to sound or ery out (ohothayt’, ohoV hike’). yo- honyé’ oho yé, to play a fiddle. ‘ohon, crying out (17:23; 28: 101, 110, 252, 253, 254). omhor’, crying (14: 28). oho’ni, onomatope, to caw, as a crow; neigh, as a horse; quack, as a duck; explode, as agun. maxi’ ohoni, to crow, as arooster does. afiksapi’ ema’ aya’ puxi’ na, oho’ na’, beware lest you touch the gun! It might go off.—kon-° ha’yahonyé’, ‘‘to cause a bell to sound”’ or ‘‘ery out,’”’ to ring a bell (kotha’ya- horhayt’, kotha/yahothanké’).—yohon- ye’, *“whatis made tocry out,” afiddle. yohony’’ ohonyt, to play a fiddle.—ho- he’, to bellow, as a bull does. hohe’ ha’nde, he continues bellowing. 28: 233). hu (18:4),u(17: 9, 13,17), hux (28:50), tocome. yu, you were coming (31:15). dohu’, come right here! (male or fe- male speaking). kux nafke’di, (he) was returning in the distance (26: 12). hakuté’, bring it hither (26:59). do- hu’ ha”, come right here! (male or fe- male sp.). ndohu’, come right to me! ndohu’ yavxkiduwa’, come right to me (and) untie me! (3: 20, 21). ndoku’, come from that place to me! be coming tome! ndoku’ xahata’, come to meand take a seat (2: 7,15). yathu/kaiko’, be coming to me! wite’di ewa’ ko yan- hu’kafiko’, come to me day after to- morrow. huy%’, to cause to be coming hither; to send or pass an object this way (hu/hay?’, hu/hinke’). ktpa/nahi huya’, hand it back (hither, to him)! The opposite of huyé is deyé (see de). hu’ umni’, he is coming. ina’ hu’ urns’, the sun is coming (said when his first rays are visible above the horizon).— u/di or hu’di, to be coming hither for the first time, or to this place not his home (yudi, fiku/di). na-hint?’ w’di, the moon is coming (again). yahédé’ da/wo hu’/kafiko’, be coming hither now. da/wo hu/di, he is coming hither.— ku/di, to come from a place (kayuw/di, fiku’di). kyahe’yan ku’di, he comes from the same place. Tatyan’ kayu’di, you have come from Alexandria. Ta”- yi tikiyan tco’kana® e/yar kayu’di, when did you come from Lecompte (or Che- neyville)? #ku/di, I have come from (aplacenamed). Tatyi’fikiya” iku’di, I have come from Lecompte. Tanyi/i kiyan nkinhin’ fiku’di, I came to Le- compte and have come here. Tanyan/ fku’di, I have come from Alexandria. aya ditkxa’pka aya’inde’ ndosar’ hit ti ne’ iku’/di, I came from the house on this side of the bridge. na”pihudi’, dawn.—hu ne’di, to be coming hither for the first time, or to this place not his home (yahu’ ne’di, nku’ ne/di; ahi’ ha’maki, yahi’ ha’maki, nkahi’ ha’maki. Futures: hu’ dande’, yahu’ dande’, nku’ dande’; ahi’ dande’, yahi dande’, nkahi’ dande’). nku/ ne’ di, I was coming along. * DORSEY—S WANTON] to’hana’ nku’ dande’, 1 was about to be coming yesterday. ema’, anya/di hu’ hine’, look out! some one is coming! atyato’ av xti yav” a/hi ha/maki, a man and a woman are coming. wwxne’di, he was coming (1: 9).—hu/kiyé, tosend an object hither by some one (ha/yakiyé, hu/haxkiyé; hu’ kiyttu’, hu/yakiyttu, hu’- haxkiyétu’). to’/hana’ ko akiitayi’ hu/hiii- kiyé’, I senta letter hither to you yester- day. akiitxyi’ inkta’ idu/si ko’, akiitayi’ ov” hu/yaxkiya’, when you receive my letter, send one hithertome. akitayi’ idu/si ko’ ayindhé’ akiitayi’/ huya’ xkiya’, when you receive the letter, do you (inturn)send meone. akiitxyi/ uksa/ni hu/yaxkiye’ na/tnkihi’, I hope that you will send me a letter very soon (4: 5). ku’ nedi’, to be returning hither (yaku’/ nedi, xkudi’; kahi’ ha/maki, yaka’hi ha’- maki, xkahi’ ha’maki). nde’ ne’ yankar’, yaku’ hine’, while I was going, you were coming back. yaku/ ne’ yarka, while youwere returning. nku/ (rather xku’) ne’ yankav’, while I was return- ing.—du/cicku’; tohoxka’ du/cicku’, to go and bring the horse; also, fetch the horse! (dw/ciku’du, ndu/cicku’; du/cickahi, Wducika/hi, ndu/cika’hi). (Also 8: 17; 10: 11; 18: 4, 9,12; 21: 23, 28, 29, 32; 22: 5; 26: 46, 49, 68, 78; 27: 20, 23; 28: 22, 32, 49, 50, 60, 85, 98, 107, 116, 126, 157, 162, 223; 231, 239; 29: 2; 9, 11, 12, 15, 16; 17, 19, 21, 24, 28; 31:14; p. 166: 4, 5, 7, 8, 9.) hi, him (17: 12), indi, ind, ind, int, imt, he, she, it (16: 5; 28: 82). . (cf. ha’nde.) indhe’, indhé’ (cf. he), he too (7: 10). «imathé, they too (8: 5). Vnorpa’, he too (12: 12), with him (20:16). inatu, they (31: 30). indhé’ e’dekonxti’, he (too) does just as he (another) did (or does).—intra’, or imtzya’, he or she alone, only he or she. ayiMtxa’, or ayimtxya’, thou alone. nkintxa’, or nkintrya’, Lalone. imtxatu’, or ittxyatu’, they alone. ayi®txatu’, ye alone. nki’txatu’, we alone.—indi’ta or ndita’yan, his or hers, his or her own; it is his or hers. ayi/ndita/ya”, your own. nki/ndita’yar, my own. indi- ta’/yantu’, their own. ayi/ndita/yantu’, your own (pl.). nki/ndita’yantu’, our THE BILOXI AND OFO LANGUAGES 199 own. psde’hi no pa’ ma/nikd¢é indi’ta, these two (horizontal) knives are his. Yndikta’ni, not his or hers. psde’hi nonpa’ ma’‘itkiyan i/ndikta’ni, those two (horizontal) knives are not his. (Also 8: 23, 26; 10: 18, 28; 20: 25; 24: 13; Qf! 155717.) i... na, a sign of prohibition.—inya/ dande’; iya’kéitiki na’, I will say it to you; do not tell it. i/dé, idé’, hid&’, to fall of its own accord, as rice or shelled corn from a burst bag. wahu’ xohi’ idé, hail fell, it hailed. wahu/ xohi’ idé’kan nde/ni, I did not go because it hailed. wahu’ xohi’ dé né, ‘ancient rain stands fall- ing,” it is hailing now. wite’di ko wahu’ xohi’ v’da dande’, it will hail to- morrow. inkowd/ pitwi’ hide’, it crum- bled and fell of its own accord, as plas- ter or a decayed stump. ani’ hidé’, the water falls. a/ya to’ho nanke/di, the tree fell. itdduye’ or itdduye’ wa/de, “‘toward sunset,’ the west. (Also 10: 26; 14: 22; 19: 12; 23: 4; 28: 47, 68, 78.) ihé’, grunting (28: 11). ihi’, his or her mouth (yihi/, nkihi/; thitu’, yihitu’, nkihitu’).—ihi/yapi’, his or her lips (yihi/yapi/, nkihi/yapi). ihi’yapi’ ta/wiyan, his or her upper lip. thi/yap’ xwthi’, his or her lower lip.— Vhi kut’hia, palate, ‘‘upper mouth’? (Gs): ixf2xti’, to feel full after eating (yixtn- uti’, nkixtincti’ ). ixyo™ni,i®xyo%, very rapidly, quickly.— ade’ ixyor'ni xyé, he talks very rapidly (p.164:7). aya’dea’yixyor’ni xyé, you talk very rapidly (p. 164: 18). nka/de fikixyowni wy, I talk very rapidly (p. 164: 19). ade’ ixyon’tu xy?, they talk very rapidly (p. 164: 20). ni ixyovtu xyé, he walksvery rapidly (p. 164: 21). ata/miniixyow ni xyé, he worksvery rap- idly (p. 164: 22). inxyor’xti, making haste (26: 29), very quickly (p. 160: 13). imahi®’, to paddle, use an oar (yimahir’, nkimahin’; pl., /maxtu’, yimaxtu’, nki- maxtu’).—wite’di ko nkimahi’ dande’ naha/diyat, I will paddle the boat to- morrow. 200 BUREAU OF AMERICAN ETHNOLOGY ina’ or inaya”’, the sun.—ina’ hu’ u™ni’, the sun is coming—said when his first rays appear above the horizon. ina’ ha/kanaki’, the sun comes out; sunrise. ina’ taho’, ‘‘the sun falls,’’ sunset (Bj., M.). édi’ Ina’ ko dusi’ o”xa étuxa’, behold the Sun had been taken, they say (3: 15). ima’ hoode’, the sun shines. Ina’ kuwo’ dedi’ étuxa’, they say that the Sun went up on high (8: 23). inaya” ko’wa de’di, the sun moved. inaya™ k0’kxahe’nik te’hinyé ki ima’fiki xyo’, before the sun moves I will surely kill you as (or where) you recline (2: 24). ina’ hu’/ye wa’yan, ‘‘toward the coming of the sun,”’ east- ward (?). ina’ dothi’, or ina’ doW hoi’, “sees the sun,’’ a clock. ina’ dothi/ y/nki, or ind’ dothomyifiki’, ‘small (one) sees the sun,’’ a watch. (Also 7: 8; 19: 2; 29: 39.)—i” or nahitte’, a moon or month. i” so®sa’, one month. 7” no™pa’, two months. i” naské’, ‘long month,’’ March. nahi"te’ kiintixka’, full moon. nahite’ adopi’ (or atopi), or nahinté’ atoho’, new moon (see ftopi). nahinté’ u/di, the moon is coming. nahi"té’ so™sa’, one moon or month (= i” so™sa). nahinte’ taho’, the moon has set. indoke’, a male animal.—nsa tntoki’ (or indoke’ ?), a buffalo bull. i/ni or iniya®, his elder brother (real or potential), including his father’s broth- er’s son older than himself (yi’ni(ya”), nkini’(ya®); voe., hitni’).—i’ni noxti’, or i’/niya” noxti’, his eldest brother. y/nt noxti’, thy eldest brother.— inow’ni, her real or potential elder sister, including her father’s brother’s daughter, if older than she (yino”ni, nkino™ni’) (26: 40). ino™ni noxti’, her eldest sister. ini, to get well.—ayi/ni, you get well (28: 93, 103, 111). wki/ni, I get well (28: 94, 104, 112). inixyi, to play roughly with something (28: 62, 64). instodi’, his elbows (insto’di, nsto’di; %n- sto/tu, %nsto’tu, nstotu’).—instodi’ spe- wayav’, his right elbow. ‘%nstodi’ ka- skani’, his left elbow. isa’, thicket (14: 29; 16: 3) (cf. itcitca’). iskixpa’, a weasel. [BULL. 47 itcitea’, brush (undergrowth) (28: 5) (cf. isa). itci’tcoki’, a comforter (for a bed). ita, itani’, ita” (20: 14, 16, 23, 24), ita™ni (20: 10; 26: 30), haita/ni, mor- tar.—itapka’, a pestle. nélo’pka, pestle (G:)* itap, itkap, itxap (cf. inkxapka’).—itap- xkiv’, a floor. (The same persons gave another word for floor, iikapzxkini.) ttapxkiV’ toxma’‘fiki, he is lying on the floor. hai/txapka’, a plank. itka’pxka or itxa’paka itctdo’yonni’, a plane. ité’ (or contracted to te), his or her forehead (i/yit?’, diikité; itétu’, i/yitétu’, Wikitétu’). In one instance (see be- low) ité is rendered ‘‘face’’; compare the Dakota, in which there is but a slight difference between face (ite) and forehead (it’e). kana le’ asan’, ‘‘white- faced bee,’’ the bumblebee (also 26: 91). teuso’, the eyebrows. itka.—ilka/yan, inside, within, in.—it- ka/yan impi’, to lay a large object in something. itka’ya" xahé’yé, to put a curved object in something. itka/yat teudi’, to put a number of small objects, as seeds, in something; to plant or sow (?). itka’ya” ustki’, to stand a tall object in something... a”2xu itka’yan, within the stone. itka’ya" teu/di, to puta number of small objects, as seeds, in something (itka’ya” Vteudi, itka’yan- ankteu/di; itka’yan teutu’, itka’yan Vteutu, itka’yan tfiktcutu’). ha/awitka, under the leaves (17: 18). akttryi’ itka’ya”, under or within yonder book (p. 189: 11). hama itka’yan, under or in the ground (p. 189: 13). &/tkd, into the house (28:1; 31:10). ukpeitkaxeye, to put a curved object within the blanket. (Also 18: 18; p. 152: 5, 6, 7.) iya.—iya’daha’, to be with them; he is with them. a/yiya’daha’, you (thou) are with them. nki’yadaha’, 1 am with them. yiya’daha’, he is with you (pl.). nyi’yadaha’, 1am with you (all). iya’dahatu’, they are with them. a’yi- ya’ dahatu’, you (pl.) are with them. nki/yadahatu’, we are with them. yiya’dghatu’, they are with you (pl.). nyi’yadahatu’, we are with you (pl.). ewande’ ya’iikiya’daha’, he is with us. ayindi’ ya’tikiyadaha’, you (thou) are DORSHY—S WANTON | with us. ewe yuke’ ya/ikiya’dahatu’, they are with us. ayitatu’ ya’itkiya’- dahatu’, you (pl.) are with us. i/ya®, over yonder.—hak?’tu i’/ya", how do they call over yonder? iya® (cf. ki/yast).—iyaVhin, to love him or her (said of either sex). pl., iyav atu, Vyanatu’, hin’hiyanatu’., hir’- hiya’hin xto’ (probably means, I will surely love thee); imyavhinzti’, I love thee (you). ixkiyar’hin, to love himself (yi/xkiyavhin, nki’xkiyan’hin; Vakiyanatu’, yi/xkiyaratu’, nki/xkiyan- atu’). ayitiktayan, her pet one (deer) - (28: 183).—kiyan’hin, to love what be- longs to another. toho’xk kiya’hin, to love another’s horse. toho’xk ifikiya”’- hinxti’, I love your horse exceedingly. kiya/nite’pi, to like the property of another (to like one on account of his property, or on account of what he has given) (?) (ya’kiya’nite’pi, a/xktya’- nite’pi). wvaktya/nitepi’, I like you (for or on account of it) (2: 22). ya xkiya’- nitepi’, he likes me, or you like me. toho’xk iktya’nitepi’, I love and pet your horse.—ku/yami’, to hate; he hates him (kuya”’ni, nya”’ni). kuyan’- atuni’ (prefix ewe yuke’ ko), they hate him. ayi”’xtu ko’ kuyat’xtuni’, ye or you hate him. (nki’xtu ko’) nyav- xtuni’, we hate him. ewande’ kuya’n- dahani’, he or she hates them. ayi’ndi kuya/ndahani’, thou hatest them. nya’ndahani’, I hate them. e’we yuke’ ko kuyaxtudahani’, they hate them. ayiV xtu ko’ kuyar xtudahani’, ye or you hate them. nki/xtu ko’ nya” axtuda- hani’, we hate them. i®nyat’ni(--na’), I hate you. ewande’ kuya”yanni’, he hates me. ayi/ndi kuyayami’, you (sing.) hateme. imnya’xtuni’, we hate thee. inyatdahani’, I hate you (pl.). imyavatudahani’, we hate you (pl.). ewande’ ku’yaryav dahani’, he hates us. ayi/ndi kuya”’yatdahani’, thou hatest us. ewe yuke’ ko ku/yarya’ xtudahani’, they hate us. ayi™atu ko’ kuyan’yan- xtu/dahani’, ye hateus. atya/di nyav ni, I hate (the) man (3:11). nkihiyan’- niati’, I do not like it at all. i2.—ini or hini, to drink (ayi” ni, nkin’ni). iv owkné, he drank (in the past), he had drunk it. ani’ in te’, he wished (or, THE BILOXI AND OFO LANGUAGES 201 wishes) to drink water. ani’ ayi” te, did (or, do) you wish to drink water? ani’ nkir te’, I wish (or, wished) to drink water. i’ ha/nde, he was drink- ing (lit., he continued drinking); this use of 7, instead of hini or ini, is puz- zling. ani’ hi otdi’, he was drinking water slowly (ani’ yim onde’, ani’ nkin onde’, ani’ in’tu onde’, ani’ yit’tu onde’, anv’ nkin’tu onde’). ani’ hini’, to drink water (ani’ ayi’ni, ani’ nki/ni). ini/hin; invhim ha’nde, he was drinking (=he continued drinking); the use of inihin, instead of hini or imni, is puzzling. ayin, you drink (28: 253). ayini’, you did not drink. ani’ kiya’ ayitni’ dande’, you shall not drink again of the water from the well (1:6). ani? kin te’, do you wish to drink water? a case of ‘“‘hapax legomenon.”’ nihon’ yinki’, a tin cup, probably means ‘‘small drinking vessel.’’—duniyi’, (1) to be drunk. iduniyé, you are or were drunk. nduni’yé, Iam or was drunk (duniyttu’, Vduniyttu’, nduni’yétu). (2) to cause to be drunk; to make another drunk. dun’hayé, you made him drunk. duninké (contr. from duni/hinké), I made him drunk. (Also 24: 2, 3, 8.) iMda’!, well! (27: 6). iMda (cf. da, to gather, and de, to go).— inda’hi, to hunt, seek (ayitda’hi, nkin- dd’hi; imdaxtu, ayitdaxtu, nkindaxtu). nyiVdahi, I seek you. wyinda’hi, he seeks you. ya’nkinda’hi, he seeks me. hiya’iikinda’hi, you seek me. Subse- quently given thus: yazxkindahi, you seek for me. ya"xkin’dali, he seeks for me. v7kinda’hi, I seek for thee (you). onti yaw’ e’yar hi’ asow tav inda’/hi hande’txya”, when the Bear reached there, he was seeking a large brier patch (2:4). ha’me ta” on indad/hi ande’ txye, he was seeking a large bent tree (2:13) (cf. hane). “yinda’hi yuki/di ko’ ayande’yuwa’ya" nda’hi hani’, hé’ di Tc?’/tkanadi’, ‘‘When they are seeking you (as they move), I will go toward the place where you shall be,’’ said the Rabbit (2: 29, 31). %tnda’aztu’, the sought her (26: 28). (Also 18: 10, 20: 19; 23: 14; 26: 72; 28: 181, 182, 187; 31: 32; p. 148 passim. ) 202 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 indé’, dung, manure, feces; to dung, to go to stool (ayi”’dé, nkiv’dé). toho’xk ind’, horse manure. wak ind’, cow manure. ma/xiind?’, chicken manure. — imiti’, the anus; a bird’s vent. titi’ tp’, the orifice itself. (Also 25: 1, 6.) kal’, ifka™, ika!’ (28: 53, 54, 84), ka®, (28: 52) cord, line, muscle, sinew.—InkaV ndu/si na/tinkihi’ xye/ni ye let him go (28: 119). indaha’x, you let them alone (28: 160).—kiftkini’, not to let him go (kiyi/figni, nki/figni). kiyi’figni, he did not release you. nyji/- figni dande’, Iwillnotlet yougo. (Also 23: 20; 28: 90, 122, 152, 162; p. 150: 31, 32; p. 164: 1, 2, 3, 4, 6, 7, 8, 9, 10; p. 165: 5, 6.) i/fikidudi’, to mix together, as water and inske’yanké’ hena/ni, I wished to get the cord, but I was scared (off) every time (3: 18, 22; 28: 56).—/fikifikav’, my sinews (28: 56). katkonni’ (kavn= inka”), a noose, a trap (38: 8, 13, 14). kidéska’ katkonni’, bird trap. (Also 3: 22; 28: 56) ita’ ka", deer trap (28: 187). kavkon’, trapping (28: 30).— aitkada (28: 201), afikada’, aiikada’k, ankada’ki, atikadaki (28: 189). atika- daka (28: 190), amkada/ka, cord, string, thread. afikada’ yinki’ daksti’ki, to bite astringintwo. afikada’k miska’, ‘fine cord’’: thread (?). asadiiki’ a’ iikada’ki udu/xta”, to thread a needle. koxode’ nika’ a’iikada’ka yo ni’, ‘the spider makes little cords,’”’ a spider web.—uikica’ki, thread, sewing cotton, string. unktca’ki miska’, fine thread. This word seems to be a synonym of afikada’.—J. O. D. ifike’, so (28: 14). i/fiki,tolet him go, torelease him; toaban- don or leave a person or place (ayi’fiki, nki/fiki) (p. 140: 31).—iyi’7ki, he let you go, let you loose. nyi’nki, I let you go. yanki/iki, he (or you) let me go. ifkidaha’ a’de, release (or, loose) them and they go. ix kida’, release him and let him go. yamkin’x nda’, re- lease me and I go, let me go! (1:12). yankinatu’ nka’da, release us (sic) and we go, letusgo! yankin’x, to release me. yankin’x nda’, release me and I go, let me go! inx, tolet alone (p. 140: 27, 28, 29, 30). in’xka” na, let it (the standing object) alone (p. 163: 30). i” xkanda’, let him (who is going about, a’nde) alone! (p. 163: 31). ixk nanki’, let him (the sitting one) alone! (p. 163: 32; p. 164: 1, 4). yankin’x fikanda’, let me be (if I am moving, fikande)! (p. 164: 5, 6, 10). indaha’té, let them alone! (p. 165: 4,5,6). imkia, he left him and (28: 40). ayi”’ktuni’, do not grease, or as earth and manure (ifki- du/hayé’, nikiduhtiike’) (cf. du). ikxapka/’, shingles (cf. itap and xyap- ka).—ittka’pxkini’, the floor (of a white man’shouse). Another word for floor was given by thesame persons: ttapxkin; also, ti u/xkinni’. (See ti.) ifikowa’, by itself: of its own accord (cf. i).—inkowd’ pitwi hidé’, it crumbled and fell of its own accord, as plaster or adecayed stump. ifkowa/ piitcpi/ taho’, it slipped off of its own accord, asa belt from a wheel, and fell (also 20: 19). inko’wa, he depends on him (or her) to protect him (p. 154:37). ayifiko’wa, do you depend on him (or her) to protect you? (p. 154: 38). “kifiko’wa, I de- pend on him to protect me (p. 155: 1). nyittko/wa, 1 depend on you to protect me (p. 155: 2). yankifiko’wa, he de- pends on me to protect him (p. 155:3). ifiks.—nki/fiksu, I want fresh meat © (22:4). inksiyo’, meat (p. 121: 14). i/iiksu wa’ di, he wants fresh meat ex- ceedingly (or greatly) (p. 157: 19). ayifiksu wa/di, have you a strong desire for fresh meat? (p. 157: 20). aki’iiksu wa/di, I have a strong desire for fresh meat (p. 157: 21). inktca™hi, next to her (26: 43). i2pi’, hitpi’, to put or lay down a large (horizontal) object on something (ayin’pi, nkipi’; i pitu’, ayi™ pitu, nki’~ pitu).—itka/yan imi’, to put a large or horizontal object in something. diikii- tcke’ han’ in’pi haw’ kyan’hirne’di, he tied him and laid: him down and was scolding him as he stood (?) (1: 15). (Also p. 142: 24.) himpi’, (he) laid him down (21: 16). i0’pfidahi’, to protect.—i”pidahi’ dedi, to go with him to protect him (p. 147: 10). wkin’piidahi’ nde’ di, I go (or went) with him to protect him (p. 147: 11). nyiY pidahi’ nde’di, I go with you to DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 203 protect you (p. 147: 12). yankiv- ptdahi’ ide’di, you go with me to pro- tect me (p. 147: 13). iMska’, a skunk.—itska’ ti kwia’ya™ xv’ nanki’, a (or, the) skunk is sitting under une house. i4ske, greedy (19: 15).—ahiske, he was greedy (22: 7,12). ahitsketat’, cov- etous (19: 18). ahiské’, fond of it, be- grudged it to anyone else; was greedy (14: 23). itsk6, to be scared, frightened, alarmed (hayi’ské, or ayit’ské, nkinské).—tci’- dika Vwah?/di, why did you cry out? nkinsk?’ nixki’, because I was scared. ekika’ Ov ti yandi’ inskt’/han yahe/yan dé sivhinakan, ete., and then the Bear was much scared and went off very far, and when he stopped and stood (listen- ing?), etc. (2:5, 6).—inske’yé, to cause one to bescared, toscare him (itske’hay?’, inske’ hank’). imske’hiy’, he scared you. itske’hiny?’, I scared you. ewan- de’ inske’yankte’, he scared me. ayindi’ inske’yanke’, you scared me. iMske’hin- ya’ dande’, I will scare you.—kinske’- yéni’, not to scare him (kitske/hayéni’, kinske’hinkini’). kinske/hiyéni’, he did notscare you. kitske’hinyéni’, I did not scare you. kitske’hinyéni’ dande’, I will not scare you. ewande’ kinske’yankini’, he did not scare me. ayindi’ kinske’- yankéni’, you did not scare me.—in’si- hi’xti, to be much afraid of. eka’ asow poska’ iW sihi/ati ma/iki, &di, then he said that he lay in great fear of a brier patch (1:16). aso” ayin’sihi/ xtiko’,ason’ iWnonda/hi na, as you are in such dread of briers, I will throw you into briers (1:17.) aso’ nkin’sihi/ati, 1am in great fear of briers (1: 19). insin- hit’ati, he is much afraid of (25: 5). (Also 25: 4; 26: 18; 28: 175.) i2su or i"su/di, a tooth, teeth, his tooth or teeth (ayitsu(di) nkinsu( di); imsutu’, ayitsutu’, nkin’sutu’ ).—in’su somsa’, one tooth. insu’ kagi’ ki’ giksé/di, to gnash the teeth. isu tu/diya™, roots of teeth. isu’ ptcavka’, the “wide teeth,’? the incisors. isu’ pséinti’, “sharp teeth,’”’ canine teeth. i”su/ tii- dé’, ‘‘long teeth,”’ canine teeth. nkin- su’ piitsa’ dé/xtca, the sharpness of my teeth is all gone. nkit/sudinskiks?/di, I gnash my teeth. yatkit’ insudi’, jaw 83515°—Bull. 47—12 14 teeth. isu’ nedi’, to have the tooth- ache (ayi™su ne/di, nkit’su ne’di). in- su ne’ om™mi’, the toothache. Jsu/ké- tco’na, Ancient-one-with-crooked-teeth (26: 45, 55, 80). (Also 21:1, 4, 14, 16.) ite, old.—hayasa/hi imtcya’, an aged In- dianman. itciteya’, old (20:16). in- titcya’, old man (24: 11; 28: 29, 43, 44). haryd/ i” teya tra, ‘‘ people all old men,”’ the ancients, the people of the olden times. tsi/piticya’, ‘‘old man hun- dred,’’ one thousand. Ma intci/na, An- cient - of- turkey-gobblers (8: 2, 5). nyan’intcya’, O, my old man! (Also 20: 26; 22: 15; p. 157: 30.) i™tce.—ka’intce, to creak, as_ shoes. tiikwa/xi nka/imtce, my shoes creak. ka’- imtcedi’, to cause to creak, as shoes (ka/- imtcehaye’di, ka’/imtcehinké’di). itci2po™, gall (cf. tcitpor).—o/ intcinpor’, fish gall. i™ti’, indi’, or i/ndiya”’ (Bk.), an egg; foloP] eggs. The word for vent, ititi, gives a reason for preferring iti’ to indi’ and indiya’ for egg (J. O. D.).—o inte’, ‘fish egg,” roe. ind ahi’, an eggshell (Bk.). ¢ndsaryav’ (=indi+san), the white of anegg(Bk.). i/ndsiya”’(=in- di+-sidi), the yelk or yolk of an egg (Bk.). iMti’.—yukpe’ inti’, the calf of the leg it’tka or i"tka’, a star, stars.—i”’tka ni- tar’yan, ‘‘ big star,’’ the morning star. intka’ poska’, ‘‘stars in a circle,’’ the Pleiades. i®tka’ pa’ pana, ‘‘stars all heads (?),’’ three large stars in a row, near the Pleiades. 1i”tka tathin’, ‘‘a running star,’? a meteor. itka si’nd, on ya’, ‘where the stars have tails,’’ the Aurora Borealis. ito, iMdo, brave, proud (cf. ayinsihin un- der si).—i"toxti’ (Bj., M.), indoxti’ (Bk.), to be brave (ayi” toxti’, nkin’ toati’). hav’ya intoxti’, a brave man. intohe’- danyé, she finished making him brave (17:2). wmdokinyé, proud (p. 157: 12). kindo’kitha’’% keni, I am not proud (p. 157: 13). indo’kini/ikiyé, I am proud of you (p. 157: 13). (Also 17: 4; 21: 23: px 157: 9, 10.) iM’tuhe’di, he is ready (in anger) (p. 142: 7). ka, what, something, somewhat. stipka’, stipka’, somewhat black. tcutka’, somewhat (or, a sort of) red.—kaka’, 204 what sort or kind? anya’ kaka’ ye’ hon te’ ha’nde tluxa’ Tet/tkanadi’, the Rabbit (for some time) had been wishing to know what sort of person this was (3: 3).—ka/wa, (1) what? ka’wa dedege’, what do you call it? (Bj. M.); subsequently given as, kawat de’tiké, what is this? ka’wa nky?httuni’ naxo’, nka”’yasa’atu hi’, when we were (or, lived as) Indians in the past, we knew nothing (5:6). ka’wa hena’ni, everything. ka’wa ni’ki na’x kan @tiké ya’nde na’, he {the Rabbit) was there at length, but he (the Bear?) sat without any thing for him (2:16). (2) Who? ewanya’di yande ka’wa, who is yonder running man?—ka’wa xohi’, “‘something ancient’’: an elephant. ka/waxti’ ayé, said when one feels sorry for a poor or unfortunate person. ka- waati’ xyé etiki’ati na, poor fellow! he was poor enough already (without hay- ing this additional misfortune)! ka’- want’ axyt, Ytiki’yortu’ ya, poor fellow! I feel sorry on account of the way in which they treat you.—kawaya™, some- thing or other. kénkinyan’, ka’waya’ ndu’si xyeni, imske’yank’, O grand- mother, I would have taken something or other, but it scared me (3: 16, 17).— ka’wak, what? ka’wak ya’tcé, what is itsname? hatya’di ka’wak ya’tcé, what istheman’sname? a/ati ka’wak ya’tcé, what is the woman’s name? tew’iki ka’wak ya’tcé, what is the dog’s name? (Bk.). ka’wak ka’néni’, ‘what he did not find’’: he found nothing (1: 4).— _ka’wat, what? ka’wat de’tiké, what is this? (given at first as, ka’wa dedege’). ka/wat &tiké, what is that?—kawak?, what? kawak’ hi’yatcé, what is your name? ka’wak hi’yé xo’, what is he (or she) saying? ka’wakthi’, what? in what manner? ka’wakthi’ yate oWni, what does he call it? ka’wakzhi’ yate nkowni, I do not call it anything (here the negative is marked by the initial k and the final ni). ka’wakéhi’ yatc?’, what is its name? atyadi’ ka’wakthi’ yatc?’, or, hanyadi’ kawa’kéhi yatev’, what is the man’s name? ka’waké’hi yatci’ kika’, I wonder what his name is! ka/waké hi yatci’, what is his name? ka’wa ttype’ta, whose? ti sav” nonpa’ ama’ tiki ko ka/wa tipe’ta ti’, whose are BUREAU OF AMERICAN ETHNOLOGY [ BULL. 47 those two white houses? (Also 7: 1; 8:13, 29; 9:3; 10: 11, 14; 19: 23.)— ka/ta, whose? toho’xk ne ka’ta, whose horse is this? waka’ ne ka’ta, whose cow is this? anse’pi ne ka’ta, whose ax is this? psdehi ne ka’ta, whose knife isthis? akue’ na’fiki ka’ta, whose hat is this? k4!, Oh! (exclamation) (22: 8), said in ridicule (28: 232). kade’ (=English, cord).—aya” kdde’, a cord of wood. kagi’.—insu/ kagi’ kigiksé’di, to gnash the teeth. kaha, to mean.—peti’ he ya® ko ka/wa kaha’ &tike he’tu, what do they mean when they say ‘‘fire’’? (p. 156: 12). ka’wak ikaha’ étikaye’di, what do you mean when you say that? (p.156: 13). ka/wak xka’ha, what I meant (p. 156: 15). ‘‘fire’”’ fike’ ya" ko pe’ti rka’/ha,when I say ‘‘fire’’ I mean pe’ti (p. 156: 16). ayintk ifikaha’ fike’xya, I meant you when I said it (p. 156: 17). ifka’- hadaha’, I mean you (pl.) (p. 156: 18). ya’ fikaha’daha’, he means us (p. 156: 19). iya’fikakaha/daha’ wo, do you mean us? (p. 156: 20). ya’tikakaha’- tudaha’, they mean us (p. 156: 21). kahoyé’, a grave (under ground) = amaxv. kahudi’, a necklace.—aho’ kahudi’, abone necklace. kiidéska’ xohi’ ptcti kahudi’, a necklace made of the bills of the red bird called ‘‘ kiidéska xohi,’’ or ancient bird. Kama/ntci.—Kamd’ntci hanya’, the Co- manche people. kana, in the past (10: 22).—kana/fiki, sit- ting in the past (10: 22). kanatcki’, a tick. kaskani’, on the left, the left, as distin- guished from spewaya”, the right.— asanhi’ kaskani’, the leftarm. isi” kas- kani’, the left foot. kaskani’wa, kaska- niwa (p. 180: 6), on the left side, on the left. d/fikatettciv” ka’skani’wa pahi, mylefteyeissore. inixu/axwi ka’skani’- wa ne’di, does your left ear pain? ka/tcidikté’, ka’tcidikte’ (10: 9), kas- dikté’, an ant—generic.—ha‘icidikte’ stipi’, a black ant. ka’tcidikté’ teti’, a redant. Ka‘tcidtktena’, The Ancient of Ants (12:1, 2). kasdikté ti, an ant hill. DORSEY—-S WANTON | THE BILOXI AND OFO LANGUAGES 205 katcfi2hi’, a paddle. kawa, a little farther (20: 29; p. 155: 7). kayadi’, to rip (see sa). kaye, to give away.—kaye de’di, he has gone to giveitaway (p.154:11). “kay ide’di, did you go to give it away? (p.154:12). xka’yi nde’ di, I went to give it away (p. 154: 13). ka’ye a’de, they have gone to give it away (p. 154:14). ka’/ye aya’de, did you (pl.) go to give it away? (p. 154: 15). ka/ye fika’de, we went to give it away (p. 154:16). ka’ye ku, he is returning after having given it away (p. 154: 17). ka’ye hin, he has come to give it away (p. 154:18). «kaye a’yin’hin, have you come to give it away? (p. 154: 19). aka’ye fikithin’, | have come to give it away (p. 154: 20). ka®, a fem. imperative ending of verbs ending in di, ye, wni.—konicka’ pstii- gow ka”, puta cork in the bottle! akue’ wehe’kan, hangup the hat! wxti/wiyéka’, turn or setit upside down! doxpt nask ovkan, put on the coat! ditkse’kan, sweep it! ka®.—aka”’, to lean against, to come in contact with an object and stop (yakav’ or aya’ka, nka’ka" or nkakat’), na- ha’d aka’, the boat came against it and stopped.—akaV” ktaho’ (yakav ktaho’, nkakaw’ ktaho’): kohi/xti akat’ ktaho’, to make fall from a height by weight or pressure, as by leaning against. swihixti akaw’ ktaho’, to make topple and fall by weight or pressure, as by leaning against. ka®, ka (8: 3), ka®, (1) an objective end- ing.—waka’ka® kilo’weyé’, to exchange cows. (Also 6:16; 7:1.) Teétkana’- ka, the Rabbit (2: 24). inaya” kd’k- xahe’nik, te’ hiryé ki ima’/iki xyo’, before the sun moyes (lit., the sun moves-not- when), I will surely kill you as (or, where) you recline (2:24). (2) Marks the instrument, when followed by otha, as tca’kik oWha kte’di, he hit him with his hand (1: 10, 11). ka®, into.—pe’tika”, into the fire (p. 146: 27). ani/ka®,into the water (p. 146: 28). hamd/ kiido’tcika”, into the mud (p. 146: 30).—ani’ knedi’, in the water (p. 189: 27). ti knedi’, in the house (p. 139: 28). ta®ya” knedi/, in the town (p. 139: 29). aya" knedi’, in the tree (p. 140: 1). pe’ti knedi’, in the fire (p. 140: 2). a®’xu knedi’, in the rock (p. 140: 3). ka®’, ka® (6: 16; 9:5), (1) if, when (at the end of a clause).—tané’ks hanyadi/ ade’ yor hiya’iikuka/dé kat’, psde/hi ma/nikd¢é pana’ ayindi’ta dande’, if you will talk to me in Biloxi, all these (horizontal) knives shall be yours. atspav’ hi kte’ kam, he stuck to it when he hit it (1: 11). naxté’ ka® atspar’hi, when he kicked it, he stuck toit(1: 12). yahe’yar dé sit’hinxka”’, he went to a distance, and when he stopped and stood (listening?), etc. (2:6). aya/nde kav étikinyowni wo’, when it was you did I treat you so?: was it you whom I treated so? (2:6, 7,15). kiduni’ya" ku kav duti’ oxpa’, when he (the Rabbit) gave him (the Bear) the young canes, he (the Bear) devoured them at once (2: 8). Teétkana’ soWsa akt’skisi/iki nax kan’, On’ti ya’ndi, o’xpa, when the Rabbit sat mincing a single piece (of cane), the Bear swallowed all (the pieces given him) (2:9). ‘‘ha’me tan’ oni nkati’ na,’ é hav kidé kan Teét- kanadi’ ti’wo dedi, he (the Bear) said, ‘*T dwell in a large bent tree,’’ and when he went home, the Rabbit went abroad (2: 11, 12).. (2) as, because, since: kani/ki na’xkartca na’, I have nothing at all asI sit (6: 4,13). teit- capvati kav’ ndutcpi’, as it was very slippery, I could not hold it. dutct’p ka” taho’, it falls because it slips from his grasp. iksiyo’ stciki’ ka™ sathan’- utiy?’, as the meat was tough, he bore down hard on it (in cutting). wahw/ xohi’ id’ka" nde’ni, I did not go be- cause it hailed.—eka”, or tkan’, then; tka’, and then (8: 6,21; 9: 5). ekan Toweyav’ eyav hi, then the (distant) Frenchman arrived there (1:14). eka’ aso” poska’ iv’ sihi’ati ma/fki, “di, then he (the Rabbit) said that he was (lit., he lay) in great fear of the brier patch (1:16). eka, ‘‘asoW ayit’sihi’xti ko’, asoV i’nonda’hi na,’’ as you are in such dread of a brier patch, I will throw you into it, said the Frenchman (1: 16, 17). eka Teétkana’ de’ 0 xa, then the Rabbit departed (in the past) (2: 31).—ekathav’ (=eka + han), ekan- hav (10: 8), ekihan, ekikan, ekehat’ 206 (9: 11; 11: 8), ekekan’ (10: 11; 11:7), and then, whereupon. eka"ha éwité- ali’ hend’ni wax de’ ttuxa’, and then he went to hunt the game very early each morning. ekatha’ ‘‘xki/tomui e’yan nkihiv’ ayo,’ uyvhi ha’nde Tcé/tkan- adi’, and then the Rabbit was con- tinually thinking, ‘‘I will get there ahead of him’’(1: 2, 14; 2:17). ekihav tdptowe’di Tct’/tkanadi’, and then the Rabbit made a pattering noise with his feet (2:5). ekihaW te’yé té Teé/t- kana’ka®, and then he wished to kill the Rabbit (2: 26, 27). ekikaw’ OW ti yandi- insk! han yaheyan dé si’ hinxka” Teé/t- kanadi’, ete., whereupon the Bear was alarmed and went toa great distance and then stopped and stood (listening?) (2:5, 6). eke’di, that is why (11: 10). ekekaV’k, and then (7: 3). ekeo™nidi, sincethen (7:14). ¢ekeotni, therefore (9: 10, 13, 17; 11: 3). ekekat’, and then (11: 7; 18: 4).—nika”, as, since (11: 2). toho’xk Waku navni mika, yavténa’xi da’nde, as I have already given you a horse, will you be a friend to me? ayi’ndi ko’ iya/fikaku’yan Viki- ya'nitep’ yahe/tu ko’hé navni nikav, bt’ kiyankow ni xyexyo’, when you enter- tained me I liked your food very well and ate it all, but now when I give you food, why do you treat me thus? (2: 22, 23). kathi’, to dip a vessel into water, etc. (ani’ kanhi’, ani’ yi’kanhi’ ani’ nki’- kathi/).—ika™ hin, she dipped up(water) (10: 32). imkavhin, to dip up water (28: 2; 31:16, 29). i/AkaX, to dip water (28: 181). imkav’x, to dip water (31: 14). “kikanhi”, I dip water (31: 23). ikav’hinax, (he) dipped water (31: 25). kathi.—hakathi’, to tell (what has been heard?) (haya’kathi, nka’kanhi) (cf. kitt). ki/kikahin’ni, he did not tell about it. naxé hakathi, to tell what he hears. ka®xi’, a bee.—katx te’ asan’, ‘‘ white- faced bee,’’ the bumblebee or humble- bee. kax konixka’, the ‘‘bottle bee,”’ the hornet (so called because of the shape of its nests, which it makes on boughs of trees). ka®xko’nicka, hornet nests (31: 28, 30). kata u’st naske’, ‘‘bee with along sting,’’a wasp. karxs BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 u’st naské’ yokxi’, a wasp’s nest. kata; atcimni’, ‘bee grease,’’ honey. ka®™xo’ or ka®?xoya?’, a grandfather; his or her grandfather; including father’s father, mother’s father, husband’s father’s father, husband’s mother’s father, wife’s father and wife’s mother’s father (ika"xo’ or VkanxoyaY, xkanxo’ or xka®xoya”’; voc., xkanxo’). (Also 26: 78, 84.)—katxo’ a’kitko’xi, a great- grandfather: includes his or her fa- ther’s father’s father, father’s mother’s father, mother’s father’s father, and mother’s mother’s father (i/kanxo’ a’kitko’xt, «xkarxo’ a’kitko’xi).—kanxo’ Kitko’ a’kitko’xi, a great-great-grand- father: includes his or her great-great- grandfathers (paternal and maternal) (vkanxo’ kitko’ a/kitko’xi, xkanxo’ kitko’ a’ kitko’axi).—kanxo’ kitko’ kitko’ a’kitko’- vi, his or her great-great-great-grand- father: includes such ancestors on both sides (i’katao0’ kitko’ kitko’ a’kitko’xi, xkanxo’ kitko’ kitko’ a’kitko’xi). ka™tcayi’, a mallard duck (=kattc hayi’?) (cf. atsna). kdakayi’, to imitate or mock the words of another (vkdakayi’, wiki/kda’- kayi’).—ade kdakayi, ‘‘it mocks one’s words,’’ a mocking bird. kde (8: 4), -kde (8: 7), kide’” (28: 100, 101), for some time (when compounded with time words): until, till. (Also 9: 2: 14: 14; 15: 3; 19: 2; 20: 20, 25; 28: 108, 109, 124, 128, 129, 217; p. 189: 27, 28.) kde.—aso” wan kde’ytk ta’ho, he threw itinto the briers (p. 189: 27). asomwan kdehink’k ta’ho, 1 threw it into the briers (p. 139: 28). kde, kdé, to creep up on.—akde’di, to creep up on (-di, causative). akde’diye, Icreepuponyou. akde’dirke’, I creep up on him. akdé’dhayé’, I creep [he crept?] up on him. yakdédi’yedaha’, did you creep up on them? akdé’- dinkédaha’, lcreptuponthem. nikakde’- dinkédaha’, I crept up on them.— kdédye’, to creep up on, as game, in order to surprise and kill it (kdédhayé’, kdédhiiiké’) . aktide’diyé, creeping up on (the wolves) (23: 19). kdé’.—kdé’/xi (p. 119: 4, 5), hdé/xyi, kiidéx (20: 17) , ktide’xyi (26: 6, 41; 28: 24),(1)spotted, striped. kdéatu’, they are DORSEY—SWANTON | THE BILOXI AND spotted. toho’xk kdéxtu’, spotted horses. toho’xk tan’hin ko kd?/ai, or kdéxi/ xé (w. sp.), the running horse is spotted. toho’xk no pa’ tar’hin a/manki’ ko (or taw hin ha/maki) kdé’xi (or kdéxi/ x2, w. sp. ), the two running horses arespotted. toho’xk ha’/tarhin a/matiki’ ko kdé’xi (or kdéxi/ a@, w. sp. ), the running horses are (all) spotted. natci’ kdéxi’, mackerel sky. ndés kdéxi, a garter snake. (2) tattoomarks. (Betsy Joe’sgrandmother had marks on her cheeks, but none on her forehead. )—aho/ ye kdtxyi tca’yé, to mark off or cancel a debt (aho’ye kdé’xyi tea’ hayé, aho’yekde’xyitca’htinké).—kdé- ckii/ dédéta’, striped; plural, kdécki/dé- détatu’. toho’xk kdéckiidédétatu’ da/ni yuke’ yanxar’, where are those three striped horses?—kdéaxyé’ (=kdéxi-+-yé), to draw a mark, as on an arrow (kdé’x- yaye’, kdé/xyitike’; kdéxyétu’, kdé’x- yayetu’, kdé/xyinketu’). kdé/x sidiyé’ (=kdéxyi-+ sidi), ‘‘used for making yellow spots or stripes,’’ yellow paint (Bk.). kdé’x stipiyé’, ‘‘used for mak- ing black stripes or spots,’’ black paint (Bk.). kdé/x teutiyé’, ‘‘used for mak- ing red spots or stripes,’ red paint (Bk.).—akiiixyi’, paper, a letter (epis- tle). akitxyi’ dusa’di, to tear paper. akutxyi teaké’di na/iiki patcké’ (= akiil- ayV’ patcké’ dusi’), to take a book from the place (or nail) where it hangs. axisa/x akitxyi’, paper money. akitxyi’ nkuka’dé xana’, I can read (male sp.) (4: 1,5). aktt«yi’ akiptadi’ ‘‘paper folded or doubled,’’ a book (= akiitayi akiptgatcadi). akiitayi’ ha- pode’, wrapping paper (Bk.). aktta’yi akiptca’icadi’, ‘‘paper lies one on another,” a book. akiitxyi/ omni or a/kitxyi on, ‘‘makes writing” or ‘‘makes books,’’ a pen or pencil. akitzyi/ omi/, to write (akitxyi’ ayowni, aktitxyi’ nkoWni). akiitryi/ nko” xana’, I can write (male sp.). aktitxyi’ nko xa, I can write (fem. sp. ). akittryi’ oW” tu/xaya”, ink. akitxyi’ pahi’,apapersack. aktitxyi’ uka’déti’, ‘paper talk-to house,’’ a schoolhouse. akitxyi’ uka’de tu/xaya’, a news- -paper (‘‘paper to-talk-to’’). aktitaxyi’ ada/gomi’, a picture, a portrait (7). (Also 9: 8, 10; 11: 2; 28: 17, 21.) OFO LANGUAGES 207 kdeké.—kdekédi’, to cackle, as a hen does. kdopka’, deep dish, or soup plate.— miustida kdopka, an earthenware bowl. ke.—keyé’, to saw (ke’hayé’, ke’ hake’ ).— yatike/orni (=yarikeyé+-orni’), ‘what is used for sawing,’’ a saw. yanke’o™i’ yan xavko tca’/kanmanki’, where is the saw? (Alsop.121: 25.) yankeyé’ (ayar+ keyé ?), to use a saw, tosaw (yafike’hayé, yatike’hatike). yarikeyé’ pihedi’, he can saw. yankeyt’ pi’hedi’din, he ought to saw. (Also p. 121: 19, 20.) ké!, nonsense! (6: 9). ké, ka (16: 8), to dig, etc.—aye’kiyav tudiya”’ ké dutitcu’ tca’yé, he dug around the corn and pulled it all up by the roots (1: 3). i@/dutcké’x, when they digit up by (21:19). dutcké’, to dig it up (21: 20). (Also 21: 27; 28: 2.) nkakétu’, we dig, or let us dig. ani’ kya omi’k nkakétu’, let us dig a well (1:4).— kédi’, kyd/di, to dig, scrape, paw the ground, ete. (ikyddi, xkti/di; kyitu’, Vkydtu, xkitu’). ani’ kyd omni’ kédi’ xyo, he must dig the well (alone) (1: 5). tohoxka’ ama’ ke’di, the horse pawed the ground. kuya’ kedi’, to dig under, undermine (kuya’ ike’di, kuya’ nke’di). amaxv kedi’, to dig a grave.—kikyi/di, to scrape for some one (ya’kikyd/di, a xkikyi/di; kikydtu’, ya’ kikydtu’,a’xkik- ydtu’). Vvaktkyi’di, | scraped it for you. ya’ akikyd/di, you scraped it for me. kikyd’ dande’, he will scrape it for him. ya’kikyd’ da’nde, will you scrape it for him? a’xkikyd’ dande’, I will scrape it for him. /«ikikyd’ dande’, I will scrape it for you. ya’xkikyd da/nde, will you scrape it for me?— kt’/kydini’, not to scrape (ku/yukye’ni, kxke/ni; ktikyii/tuni’, ku/yukyd/tuni’, kake/tuni’). kakydni’ dande’, he will not scrape it. kehe’ya®, the same, identical.—kiidé/sk kehe’yav, the same bird. k&tci’, crooked.—Ayo’x kétci’, ‘Crooked Lake,’’ Bayou Larteau, Louisiana. ké’tci, bent like a hook (distinct from kétci’; see kiinéki’). ki or ki, to carry.—kidi’, to carry some- thing on the back (yaki/di, xki’di; kitu’, yakitu’, xkitu’. Imperatives: ki (to a child); kikatko’ (man to man); 208 ki/tki’ (man or woman to woman); ki- tate’ (woman to man); kitu’ (to chil- dren); ki/takafiko’ (man to men); ki’- tattuki’ (man or woman to women); kitattite’ (woman to men)). @/ndita’ya kidi’, to carry his own property on his back (i/ndita’yan yaki/di, Vndita/yan xki/di). kikidi’, to carry something on the back for another (ya’kikidi’, a/xki- kid’; ktkitu’, ya’kikitu’, a’xktkitu’).— kihin’, kin’/hin, (14: 4) to bring an ob- ject back (i’kihin, W/ikikhiv’). ki’ kihin’, to bring an object back to or for another (yakVkihin’, xki/kihiv’). kytikihin’, to take an object back (ya’kytikihi, ackywkihiv”). dusi’ dehaY kytkihir’ tcakedi’, take it off (the nail, and then) go and return it to the place and hang it up. wxkytikihin’ dande’, I will take it back for him. (Also 6: 15; 8: 124 aA AD S145 15; J2R2 Ms 22625505 28: 25, 194, 250; p. 142: 24, 25, 26.) ki.—inayaVY kokxahe’nik te/hinyé ki 1- ma iiki zyo’, before the sun moves I will surely kill you as (or, where) you re- cline. kida/giya’, the edge of an object.—kida’- giyd’ das’, to bite out a piece from the edge. kida’giya’ dusa/di, to tear a piece from the edge of an object. kida’giya’ uksa’ki, to knock or chop a piece from the edge of an object with an ax, etc. kidé’, forcibly, (28: 221, 223).—kidedi’, expressing forcible action (see Ke, ate, Kintc2) (11:5). naxti’k okde’, kick him and make him go! _kiduni’, the young growth of the plant Arundinaria macrosperma, young canes (2:3) (see axoki).—kiduni’yar, the young canes remote from the speaker; those young canes. kiduni/yan ku kar’ duti’ oxpa’, when he (the Rabbit) gave him (the Bear) the young canes, he (the Bear) devoured them at once (2:8). kidusp@’, (it) sank in the water (15:7).— kidusp’yé, to cause to sink in (18: 4, 8,9). isi’ pa V’kiduspé, only your feet went under the water (p. 150: 8). tiaks’ pa yanxkiduspé, only my feet went under water (p. 150: 9). ki‘ka, kika’, kika’ (20: 27; 28: 236), a sign of uncertainty; I wonder whether.—kcixka’ nedi’ ko tca’naska uki kifige ko’ skane’ e’naska kika’, he won- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ders whether this hog is half as large as that one. ani‘sti kika’, it is uncer- tain(?). kawak? yatci’ ki/ka, I wonder what his name is! kiké’, although; yet (used at the end of the clause).—nka’uti kik’, nkata’mini, although Iam sick, I work. ya"xkte’di kike’, ayi”t ktinyikte’ni dande’, although you hit me,I willnothit you. kédo’tci kik?’, ad?, though it be wet, it burns. Cwitéxti’ hena’ni de’ kik?, though he went very early every morning (3: 2). ukitow ni te’ nka/nde kik’, though I have been continually wishing to be the first. (Also '7: 14; 8: 7; 10: 4; 16: 15; 18:3.) kikna/ni, may, perhaps (p. 137: 24): re- fers to the future or to a contingency.— te’di kikna’ni, he or she may die (p. 124: 13). wite’di ko’ Tanyi/iikiyan nde di kikna’ni, I may go to Lecompte to-mor- row. nv’ pi’hink’ kikna/ni, perbaps (or, I think that) I could made that cor- rectly (if I tried). yi’ndonha’ kikna/ni snisnv’hi, I may see you against the autumn (4: 3). yi’dordaha’ kikna’ni (5: 2), should be, nyi’dondaha’ kikna/ni, I may see you (pl.). kiko.—kikodi’, to mend (p. 120: 17, 21), to repair; to mend, as a garment (ya’ki- kodi, a/xkikodi; pl., kikotu’, ya’kikotu’, a’xkikotu’). do/apénask? kiko’di na’, the coat is mended. do’xpé nask? kiko’ hedaV, she finished mending the coat. do’ xpi naskt’ kiko’ dixya”, the coat must be mended. do’xpé naské’ kiko’ pi/hedi’- din, sheoughttomend thecoat. yaduaz- taV” kiko’di xyaV, the wagon must be repaired. yaduatat’ kiko’ hedar’, the wagon is or hasbeen repaired (complete action). (Also p. 120: 17; p.121:1.) — kinaxa, toscatter.—hati’ ki/naxadi’ man- ki’ ko sa’ xé (w. sp.), the scattered houses are white. aya” ki/naxadi/ manki’ ko te’di, the scattered trees are dead. ansé’p xa/xaxa ki/naxadi’ a’mait- ki’ ko pa’na inkta’, all the scattered (standing) axes are mine. a”sép tei/di ki/naxadi’ (a’manki’ ko ?) pa’na iitkta’, all the scattered (reclining) axes are mine. (Also p. 118: 10, 13; p. 120: 8,9). kino™ usa’, a bat (recorded by Gatschet as kina’psa, and at first by J. O. D. as kionsna’). DORSHY—-S WANTON | kintcé, to throw a stone, ete. (i/kintcé, nki/ntcé).—kinte®’ sanhanati’ kidedi’, to throw very far. i’kanatcé’, 1 throw you somewhere. asotwat’ inkanatc?’, I (will) throw you into the briers (1: 20). (Also 10: 25; 20: 32; 28: 85, 88, 90.) ki’skisa’yi, the sparrow hawk. (Future investigation may show that the word is ki’skis ha/yi.—J. O. D.) kitca (cf. tca).—kitca/di, to forget him, her, or it (ya/kitca/di, a/xkitca’di; kitcatu’, ya’ kitcatu’, a’xkitcatu’). ifiktca’ di, I for- getthee(you). ewande/ ya/xkitca’di, he . forgets me. ayi/ndi ko’ ya’xkitca/di ha/ni, perhaps you have forgotten me. kitca’daha’, to forget them (ya/kitca’- daha’, a’xkitca’/daha’; kitcatudaha’, ya/- kitcatudaha’, a/xkitcatudaha’). iiktca’- daha’, lforgot you(pl.). itktca/tudaha/ we forgot you (pl.). ewande’ ya/xkitca’- daha’, he forgot us. ayindi’ ya’xkt- tca’daha’, thou (you) forgot us. ewe yuke’ ya’xkitcatu/daha’, they forgot us. ayinztu’ ya’ xkiteatu’ daha’, you (pl. ) for- got us. ya’xkttca’daha’ xye/ni, nki/xtu ko’ wiktca/tuni’, you have forgotten us, but we have not forgotten you (4: 3). ki’kitcani’, not to forget him, her, or it (kuyu’kitcani’, ki’ kitcatuni’, kuyu’kitcatuni’). ifktea’ni, I have not forgotten thee (you). ifktca’tuni’, we have not forgotten thee (you) (4: 3). kitista’, (1) a cross; (2) amember of the Roman Catholic Church (cf. akida). kititi’ki, in a row or line (20: 3). kits, kids.—a/kidisti/ (=akids ti), astore. A’sanpska-a/ kidisti’-ti’-onyan’, the Place of the Store of the One-armed (man, i. e., James Calhoun),’’ Babbs Bridge, Rapides Parish, La.—a/kidisti wata’, “watches a store,’”? a clerk (at a store). akdds ti’, ‘‘house where things are piled up’’: .a store.—a”ya akti/ds ti taneya”’, ‘‘man store has elsewhere,’’ astorekeeper. Akids ti’ nitanyat’, ‘big store,’? a former name of Lecompte, Rapides Parish, La., from the large brick store of a Mr. Stevens, which used to be there.— Kits aya, an Ameri- can (9: 9, 10). kitsa”yadi’ (=kitsan+- atyadi?), a white man, an American. kitsaw’ yatu’, O ye Americans (5: 1). kitsaw hareti’, a white woman. kilsat’ THE BILOXI AND OFO LANGUAGES 209 harxti’ akue’, ‘‘white woman’s hat,”’ a bonnet. kittipe.—jikakitiipe’ wa nka’nde, I am carrying something on the shoulder all the time (p. 149: 25). a/kitiipe’ xyé na’, let us carry (them?) on our shoul- ders (p. 150: 23). mkin/txa fikakitiipe’ fikade’di, I went carrying it on my shoulder, with no companion (or assist- ance) (p. 150: 25). ayin’txa aya’ kitt&pe’ aya’dedi, you alone went carrying it on your shoulder (p. 150: 26). intra a/kittipe’ ade’di, he alone went carrying it on his shoulder (p. 150: 27). kiya’, kiy (31: 24), again (cf. akiya’).— kiya’ kitow’ni de okné, he had already gone ahead again (3:6). psdehi’ dusi’ hafikeyav kiya’ de étuxa’, he seized the knife and departed again (3: 19). sanhin’ kiya’ nkon inkte’ xo, I will do it again and hit you on the other side (1: 11). sathinyar’ kiya’ nko iVnaxta’ xo, I will do it again and kick you on the other side (1: 13). (Also 1: 2; 2: 20; 8: 3, 26, 27; 10; 25; 12:5; 14: 11.) ki’yasi, to like it (yaki/yasi, nkaki’yast) (cf. iya”).—ki/yasi/cxti, he liked it very well. nka’kiya’st xa na’ yahe’ ko, this is what I have liked, and now I have it (?) (2: 9). kiya"ska’, the marsh hawk. ki’yu (a word in Opossum’s song) (7:11). kithi®’.—Taryi/fikiya® kihin’ yantcede’ Lamo’ri tcehe/da®, how far is it from Lecompte to Lamourie? kifiké’, pretending (28: 174).—dekinke’, motioning (28: 199). kitno.—kiki™mo’, to speak to him, he spoke to him (ya/kikitno’, a’xkiki™no’). ya’ xkikitno, he spoke to me. yat’- xkiki’no, did you speak to me? eyan’ hi ha’ kikimno’, when he reached there, he spoke to him (1: 9). ki"ti.—duki” xtu, they slipped (the skin) off (from its tail) (21: 40). kxi.—hakxi/di, to get angry (2: 27) (ay- a/kaidi or yakxidi, nka/kxidi; hakxitu’, ya’ kxttu, nka’kaitu’). yakui’di, are you angry? (1:10). kaksi/ni,not to beangry (ka/yakai/ni, ditkakui/ni; kakaxi/tuni/, ka/yakuv tun’, tiika/kxituni’). (Also 25:3; 30211.) kxipa, kipa, to meet.—o’kxipa, he met him (7: 11). ayo’kxipa, you met him. 210 nko’/kxipa, I met him. okxipadaha’, etc., he met them, etc. nyo’kxipa, I met you. yanko’rvipa, he met me.— kipitkta’ na/fiki, he is sitting by him or her (p. 148: 3). ikiptikta’ na’7iki, you are sitting by him or her (p. 1438: 4). fkipiikta’ na/aki, I am sitting by him or her (p.148: 5). yarikipiikta’ ina’- “ki, you are sitting by me (p. 148: 6). nyikiptkta’ na/niki, I am sitting by you (p. 148: 7). kxwi.—ifikewi’, always, ever; follows the qualified verb. ata’mini ifikxwi’, he always works. nka/tamini’ ifikawi/ IT always work. kné.—ifikné’, to vomit (2: 20) (ayi’fikné, nki/ikné). ifikne’di, to vomit (a’yii- kne’di, nki/itknedi; Viiknetu’, a’yitikne- tu’, nki/fiknetu’). ikiine’yé, (he) made him yomit by means of it (29: 14). (Also 17: 1; 29: 14.) kné, a verb ending.—(1) at the moment of another action: a/yihi/nt nde’ kné, I went at the moment youcame. ihi/nt nde’ kné, | went at the moment he came. nkirhi/nt de’ kné, he went at the mo- ment that I came. yaxkito’ni kné, he reached there just before me, i. e., I was but a few yards or feet behind him.—(2) action shortly after some other action: ayi/hi® yarika’ nde’ kné, 1 went when (=shortly after) you came.—(3) action after (not immedi- ately after) another action: a®ya/di si’ naskéati/ de’ kné kako™ni’ nétkohi’ xthe’ kiyé euxa’,' Tce/thanadi’ é’tuko™’ ni, the Rabbit (himself) laid the trap in the path where the person with very long feet had been passing (3: 13, 14).— ow kné, onkiiné (7: 2), one of the signs of past time: already. e’ya® hi/xya® kiya’ de 0%’ kné ttuxa’, when he (the Rabbit) reached there, again he (the Sun) had already gone(3: 11,12). eya" nkinhin’ ayan de oWkné or e/ya® nkinhi’ yatka’ de oWVkné, when I reached there, he had already departed. ayi/hi® yatika’ nde o%kné, when you arrived, I had already departed. de’ o™kane’di, (he) has gone already (7: 14). (Also 8: 6, 8; 9: 3.) ko, a demonstrative; usedin several ways: (1) After classifiers: ti né ko sa” xé, BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 the standing house is white. ti no”pa/ xza’xa ma’ iki ko teti’ xé, the two (stand- ing) houses are red. toho’xk ta hin ko kdexi’ xé (w. sp.), the running horse is spotted. toho’xk ha’kinini’ a/manki’ ko toxka’ xé (w. sp.), the walking horses are gray. toho’xk tc/diki a’nde ko’ a’yindi’ta, which is your horse?—(2) After nouns: ayipa’ ko’ nédi’, does your head ache? itoho’ ko nitani’ xé (w. sp.), the log is large. itcatxka’ ko tea” xkow- ni’, the post is forked (at the top). keixka’ ko tcina’ni yuke’di, how large is the hog? tohoxka’ ko tcina’ni yuke’di, how manyare the horses? ani’ ko skit’, how deep is the water? yaduxta’ ko tca’ka™medi’, where isthewagon? Latci/ ko Dyim kue’naska’/ni na’, Charles Prater is not as large as Jim Jackson. si”to’ ko teehe’da”, how tall is the boy (Banks- ton Johnson)? tcétkana’ ko’ so” sa duti’, the Rabbit ate one (2: 8; 3: 26). édi’ Ina’ ko dusi’ oW xa étuxa’, behold, the Sun had been taken, they say (8: 15). pd’si hav inka” ko. psdehi’ ko uksa’ki Teé’t- kana’di, the Rabbit lowered his head and cut (at) the cord with the knife (3: 22).—(38) After numerals: ti” no™pa’ ko tca’k ha/maki, where are the two (standing) houses? toho’xk no™pa’ ko szkukw’ ordaha’ dande’, I will give two horses to each (man). toho’xk topa’ ko kuku’ otdaha’, he gave four horses to each. (4) After verbs: as, when; be- fore verbs: now. ko’ nko’di, I shoot at it now. keixka’ ne’di ko tea’naska uki’- kifige ko’ skane’ enaska na’, this hog is half as large asthat one. tcina’ni nedi’ ko uki/kifige, half as many. — teina’ yuke’di ko eti’ké, as many as. sktiti’a- tcitik’ ko &tiké’, it is as deep as that (water). Idea of waiting for some act: akittxy’ idu’/si ko’, ayindh® aktitryi’ huyaVY xkiya’, when you receive the let- ter, do you (in turn) send one to me. akiitxyi’ nkta’ idu’si ko’, aktitxyi’ on huyav xkiya’, when you get my letter, write one and send it to me. kiya’ mi’xyi ko’, when it turns around again in a circle (do so and so). teyé ko’, when he kills it (idea of waiting for the act). toho’xk ifiku’di ko’, ya téna’axi da’nde, if I give you a horse, will you DORSEY—S WANTON] be a friend to me? eka’, ‘‘Aso” ayit’- sihi’ati ko’, asow in’nondd/hi na,’’ then (the Frenchman said), ‘‘If you (or, as you) are in such dread of briers, I will throw you into them” (1: 19). (Also 2: 29; '7: 4.)—(5) After correlatives: tca/naska ko e/naska, as large as. tcehe’da® ko e’heda®, as tall as. tca’naska uki’kifige ko’, half as large (?). keiwka’ nedi’ ko tca/naska uki/kifige ko’ skane’ e’naska na’, this hog is half as large as thatone. aduti/ étuke’ ko ndu’xni xa’na, I have never eaten that sort of food (2: 21).—(6) After pronouns: ayi/ndi ko’ kuyavya™mi’, do you hate me? = ewande’ ko kuyat’yamni’, he hates me. e’we yuke’ ko kuyan’xtuni’, they hate him. ayi”’xtu ko’ kuyat’xtuni’, you (pl.) hate him. nki/xtu ko’ nya xtuni’, we hate him. nki/xtu ko’ nya” xtudahani’, we hate them. nki/atu ko’ ifiktca/iuni’, we have not forgotten you (4: 2). nka/- kiyas’ xana’ yahe’ ko, this is what I usually (or, always) like (2:10); kohere is not translated.—(7) After adverbs: wite’di ko’ nka’da dande’, I will be on the way thither to-morrow.—(8) After conjunctions: ekatha ko po’tcka na/iiki, and then he (the Rabbit) sat (i. e., was drawn together) like a ball (1: 14). (Also 10; 3, 12; 14: 3, 5, 13, 16; 15: 5; Bere. p. fi¢s 27, 182 p: LYSs' 1,2, 3 passim.)—ko’wa, probably a locative adverb, meaning in that direction, to that place, being the correlative of dowa’(?). ko’wade’di, tomove. inaya’ ko’wa de’di, the sun moved. (Could this mean, the sun went in that direc- tion—ko’wa?). ko’wa desithiv’, to move, he moved (ko’wa ide’ yasiwhin, ko’wa nde’ tiiksiv’-hin (rare)).—kode, now (24: 5). ko, a gourd.—hko tcku’yé, ‘‘sweet gourd’’: a watermelon. (Also 16: 3, 10, 11.) kode’, together (cf. kvitske’).—kode’yé, taking all (26: 1). kode’ ha” du/zxtu, they got together and ate (p. 162: 21). yako’de ha® idu/atu, you (pl.) got to- getherand ate(p. 162: 22). akako’dehan ndu/atu, we gottogether and ate (p. 162: 23).—ki/ dik tctigéryé’, to bolt a door. kode/’ha2, alas! (masc. or fem. intj., used when anything happens).—kode’ha, nyVikado’di de’ a/taxnixti’ Alas! my THE BILOXI AND OFO LANGUAGES 911 son’s son is burnt severely (said the Rabbit’s grandmother) (3: 25, 26).— kode’hi, what is the matter? (1: 10). ko’hé (=dikohé, tkohé), altogether, entirely, sure enough, just.—yahe’tu ko’hé, it was just like this, or, it was just in this manner (2: 22) (ef. to).— tho’hé, tikohi (24: 3; 28: 210), tiko’he (27: 28), diko’hé, used (1) in forming the comparative degree of adjectives, as: pi, good; pi tko’hé, better; pixti’, very good, best.—(2) At all. ku/yamik- ye’himmi’ tko’hé, you do not know me at all.—(3) Very, sure enough, really, entirely, altogether. ni/stiiti tho’hé ya’ii- kukitiki’ na/dnkihi’, I wish that you would tell me very accurately (how affairs are) (4: 4). ksahow tko’hé, he has gone sure enough. (Also 9: 16; 17: 21.)—aye’piati diko’hé, entirely dry (of water) (Bk.). yo’xaxti diko’hé, he is entirely naked. «yowaxtt diko’hé, you are entirely naked. nyo’xaaxti’ di- ko’hé, I am entirely naked. fiko’hizti, dike’ hixti (16: 12), sure enough (28: 5; 26: 4,6, 7,9, 10;27: S72 193 pe LS7: 30). fiko’hédi’, real (sub.) (24: 1). kohi, kuhi’, ku’hi (28: 77), or kuhi/ (see xwihi’), up, high.—ti kohi’, the house is high. atxu/di kohi’, the rock is high. tin’ ko ko’hi ti ne’di ko’ hi k#tiki/ni, that house is not as high as this one. tca- hamaV kuhi’, the river is high. ku/hi- ya’, upthere(10: 21). kohi/xti(=ko’hi +ati) or kuhi’ati (7: 8), very high, up. kuhi’atiya”, very high (17:4). kuwhadi, up stairs (14: 15, 17).—kuwo’, up- ward, on high. ina’ kuwo’ dedi’ ttuxa’, they say that the Sun went on high (3: 23). kowo’hi; ti tho’ kowo’hi tcehe’- dan, how high is this house? ti ne’yan kowo’hi tcehe’dan, how high is that house? ti n&’ ko kowo’hi ti ne’di uki’- kifige, that house is half as high as this one. kowd’d, upward (29: 38,40). kowo- hi’k, up above (80: 2).—kii’tiixaxe’, noon. kiittita’xthe’, noon (28: 129). kitiita’yé ko’wa de’yé, he stood it on end and moved it further (p. 149: 8). ki/tixaxa’ yavxa, ‘almost noon,’’ forenoon. kii/tiixaxe’ dunahi’ or kittx?- h’¥ dunahi’, ‘‘noon turned,”’ afternoon. kde’ kiittixaxe’, tillnoon. ni’ hine’ kde’- 212 kitttixaxe’, he walked (was walking) till noon. ki/ttiaazxe’ aduti’, ‘noon meal,’ dinner. Ku’ti ma’fikdé, ‘‘One up above,” God. Ku’ti ma’ikdé kihi’- yeov hiyé ttuk’?’ ka’hana’n iyéhovni, you know everything because God has taught you (5:9). (Also 9:1; 10: 11; 14: 18, 21; 19: 10; 20: 17, 24; 26: 4, 5, 6, 8, 9, 10, 11; 28: 46, 67, 98, 106, 130, 135, 160, 162, 163, 164, 165, 244: p. 149: 9, 10, 11; p. 155: 4, 5, 6.) ko’kayudi’ (=kok-+-ayudi), the magnolia of central Louisiana) (p. 147: 1). koko.—koko’sédi’, to give forth a crack- ing sound, as a hazelnut does when bitten (8: 23, 24, 25, 26).—da’koko’- stdi’; dasé’ da’koko’stdi/, to crack a hazelnut by biting (i/das? i’ dakoko’stdi’, nda/sé nda/koko’sédi’).—kokohe’, mak- ing rattling sounds (28: 177). koko’- hedi’, to make the sound heard in com- ing in contact with a door, plank, or stiff hide. pxwt’ koko’hedi’, to punch against a stiff hide, etc., and make it give forth a sound (?). kox, kok.—kox xthe’ da oni, he is slid- ing (a chair on which he sits) along (p. 149: 7). kok wéhe’tuni, they did not sit farther off (p. 149: 14). kox ti®pka’, pokeberries (28: 66, 67). koxode’ nika’, a spider (cf. xox0).—ko- xode’ nika’ atikada/ka yorni’, ‘the spi- der makes little cords,’’? a spider web. koxpé’, diarrhea, to have diarrhea (i’koape’, tiikoxpe’) . koxta’, kokta’ (25: 4), kokta’ (28: 168), kikta, kot, to run away.— (v’koxta’, nkoxta’). kikta’di, to run away. Wkikta’di, xkikta’di inakotkoti ide’ni_ hi Rikihi’, I think that you ought not to sneak off (p. 145: 28). (Also 2: 14; 8: 30; 20: 47; 31: 39.) komomo.—komo’mohedi’, a war whoop; to give the war whoop (komo/mohayedi’, komo/mohtiikedi’). konicka/ or konixka/’, a bottle.—konicka’ yinki’, a vial. konicka’ psttigonya’ (m. sp.) or konicka’ psttigor kan’ (w. sp.), put a cork in the bottle! (Also 24: 7.) konicka’ kawtdati’, ‘‘bottle one can look through,” a glass bottle. ko- nicka’ pstigomi’, ‘‘bottle stopper,’’ a cork. konixka’ somhonni’,a jug. koni’- xka hayi’, ahorsefly (Bj.,M.); probably BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 identical with the following: kaniké’ayi, a black horsefly (given by Bankston Johnson). Kosate.—Kosate’ hanya’, the Koasati or Coushatta people. kosayi’, minnows (26: 91). kotcé’, to make a gulping sound, as a person or horse does in drinking when very thirsty (ikotcé, nko’tc?) (€., dak’ uci). kota’pka, the marsh hawk. — Kota’p- kana, The Ancient of Marsh Hawks (20: 4, 36, 45). kotka/’ (see aki/ni).—aktkiine kotku, the wild goose. ko®thi.—kakoWhiwo’, it makes no differ- ence, it matters not (1: 6). ksa.—daksa/di (in full, spdehi’ ow da- ksa/di), to cut with a knife (7’daksadi, ndaksa’di). spdehi’ nko ndaksa’di, I cutwithaknife. spdehi’ ayon’i’daksadi, you cut with a knife. yatdaksa’di na’ spdehi’, the knife cut me. diksa/di, to cut once with a knife (i’ditksa/di, ndiik- sadi; diksatu’, vVdiksatu’, ndiksatu’). ist’ ditksa/ di, to cut his foot with a knife (ayisi Vdiksa’di, iiiksi’/ ndiksa/di). ta- ksadi’, to cut an object in two with a knife (same as above) (7tiksadi’, nti/- ksadi’; taksatu’, v/tiksatu’, nté’ksatu). di’ kisa’di, to cut with a knife (i diki- sa’/di, ndii/kisa’di; di’ktisatu’, vdikt- satu’, ndtikisatu’). diktsa’ dutcati’, to make a splinter by cutting a stick, etc., with a knife. dii/kiisasa/di, to - cut often with a knife (i/dikisasa’di, nd’ ktisasa’di). dit/kiisasa’ du’teatcati’, to cut often with a knife, making many splinters.—di’ksasa’di hutp%, to cut a hole through with a knife (i’diksasa’di yutp?’, ndii’ksasa/di ti- kutpé’’).—vxkittiksadi’, to cut himself with a knife (yi’xkittiksadi’, nki’xki- tiksadi’; Waxkitiksatu’, yi xkitiksatu’, nki’ xkitiksatu’).—kidu’ksadi, to cut an object once with a knife for another (ya/kidu’/ksadi, a/xkidu’ksadi; kidu’ksa- tu, ya’kidu’ksatu, a’xkidu’ksatu). kidu’- ksasa’/di, to cut an object often witha knife for another (ya’kidu’ksasa/di, a’x- kidu’ksasa’ di; kidu’ksasa’tu, ya’ kidu’ksa- sa’tu, a’xkidu’ksasa’tu). wkidu/ksasa ne’di, he stands cutting it often witha knife for you.—d?ksasa/di, to cut meat, a stick, etc., in pieces, across, or length- DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 913 wise (i/diksasa’di, ndvksasa’di).—uksa’- ki, to cut with an ax or knife. kida’giya’ uksa’ki, to knock or chop a piece from the edge of an object with an ax, etc. (yuksa’ki, nkuksa’ki). psdehi? a/duxta’ni uksa’ ki, to cuta rope with a knife. pd’si hav inka’ ko psdehi’ ko uksa’ki Tee tka- na’di, the Rabbit lowered his head and cut (at) the cord with the knife (3: 22). ayav” diktca’ ksa’ xtaho’, to fell, as a tree. (Also 16: 3; 28: 86, 87, 89, 201.) ksaho™.—ksaho tko’hz, he has gone sure enough. ksapi, to grow (a human being).—/sapi’ hiyaY’xa, nearly grown. iksapi, you grow (12:3). yt/7iki ksa’wiyé, he or she raised a daughter (p. 149: 16). yv Tiki ksawi/hayé, you raised a son (p. 149: 17). y/hki ksawinké, I raised a son (p. 149: 18). kso’won, she raised them (14: 1). ksapi’, wild. ksa® or ksa/ni, five.—toho’xk ksaV” ko xkuku’ ondaha’, I gave five horses toeach (man).—teksani’ or deksani, five times. ksa’xa.—ksaV xa txa’, all the brothers and sisters. kse.—ditksedi or ditkse’di, to sweep a room (idiiksedi, ndtiksedi). yusatxa’ ma’itki, ditkse’kan, it is (lies) dusty; sweep it (said by woman to woman). mantkse’omni or ménksow’, a broom (‘‘sweeping dirt’). tamsi méfkson, “broom grass’’ (Andropogon macrou- rus). adikse’, she spread over him (29: 27). ato’ miska’ dikse’ ko’wa teu, to move small potatoes farther (on the floor) (p, 149:12). (Also 20: 46;26:21.) ksé.—ksé’di, to break, as a stick, in the hands (cf. ksa) (i’ksédi, Giiksé’di; ksttu’, Vksttu’, Gfiksttu’). pxwe’ ksédi, to break, as a chair or rope, by punching. kse/di; aye’k kse’di, to pull ears of corn from the stalks (aye’k ksaye’di, aye’k ksanke’di.) ksd (6: 20; p. 154: 5), kso (17: 14), broken. kstika’ hi, I will break it (28: 225).—nakst/di; asi’ nak- st’di, to break (a stick) with the foot. (Also 21: 23, 25; 28: 225.) naksti’ki; asi’ naksti’/ki, to break (a string) with the foot.—dukst’ki, to break a string, cord, etc., by pulling (¢’duksiki, ndukst’ki; dukst/kiu, WVdukstktu’, ndukstiktu’). ndu/kstiki’ he’detu, we have finished breaking the cord, etc. wuxtiki’ duk- st’/ki, to break (a rope) by pushing.— dakst/ki (in full, aya” dasé’ dakst’ki), to bite a stick in two (i/daksti/ki, ndak- st/ki; dakstiktu’, Vdakstktu’, nda’kstik- tu’). wdasé Vdakst’ki, did you bite it in two? ndas?’ ndakst/ki, I bit it in two. ankadd’ yinki’ dakst’ki, to bite a string in two.—i%su/di iks#di (?), to gnash the teeth (ayi”sudi ayi’ksédi, nkiY sudi nkiksé’di) (Bj.,M.). isu’ kagi’ kigiks’di, to gnash the teeth. ayitsu/ kt’ giksuy’di, you gnashed your teeth (p. 140: 16). 7kinsu’ kighkstrk’di, I gnashed my teeth (p.140:17). insu’ki’- gikse’’ di, he gnashed histeeth(p.140:18). ksepi’, clear, as the eye (9: 11).—#tétcon ksepi, clear sighted. ksepizti’, clear, as water; ‘‘very clear’’. ksihi®, to be crazy (i’ksihin, nka’ksihin or Wiikaksihin’ or tiika’ksihi”) (p. 164: 16). iksixtu’, you (pl.) are crazy (28: 195). ksi/xtu, they are crazy (81: 22). ksiatki’ (=ksihin--thi) , tobe partly crazy (Vksiathi, Wiikaksiathi’). ktksi’hinni’, not to be crazy (ku/yuksi/hitni’, W/iktk- svhitni’). Thesecond singular was also given as kifttksi’/hi"ni’, and the first sin- gular as kyaftksi/hi™ni’.—ksix (19: 19), ksi/hu (19: 22), bad.—ha’aksi/hi, she forgot and left (26: 44) (cf. yihi’). ksi@hi® or iksihi®’, evening (cf. si and psi).—ksiV hin yaaa, almost evening. ksiipi.—daksiipi’, to get the juice out of sugar cane by chewing (i’daksiipi’, nda’- kstipi’). Sometimes expressed by dasé’ daksitpi’.—daskipi’, to get the juice out of sugar cane by chewing (idaskipi’, nda/skipi’). dasé daskipi’, sometimes used for this. kcicka or kcixka, a hog.—ema™, kcicka’ haka’/naki xyo’, take care! or the hog will surely get out! kcivka’ ne’di ko tea’naska uki/kifige ko’ skane’ e/naska na’, this hog is half as large as that one. keixka’ ko tcina/ni yuke’di, how many (living) hogs are there? kcixka’ tca’- naska, how large is the hog? kei/xka ohi’ iftkta’, I have ten hogs (5:6). (Also p. 122: 7,14.) kcickayo’, (=kcicka+ yo) ‘‘hog meat,’’? pork, bacon. kcixka yoka’, “swamp hog,’’ an opossum. Ktcka’yokand’ (21: 1, 26, 30, 35), Ska- kana (7: 1, 2, 3, 6, 7, 10, 13, 15), 214 The Ancient of Opossums. kci/cka ma- yintka’, a ground hog. keicka’ dudayi’, hogweed, species not named; it grows near Lecompte, La. ktca, to chop.—aya” ktcadi’, to cut wood (ayi/daktca’di, aya/ndaktca/di; aya’ ktcatu’, ayi’daktcatu’, aya/ndaktcatu’). aya ktca yuke’, they are cutting wood. ayV daktca’ Vda da’nde, will you go to cut wood? aya/ndaktca’ nda’ dande’, I will go to cut wood. aya” kicade’di, he goes or went to cut wood. aya” kica axyaxyé, to stop cutting wood. aya’ ktca da/ dande’, he will go to cut wood. —duktca’di, to chop wood, etc. (i’duk- tea’di, ndu’kteadi; du’ kicatu’, V duktcatu’, ndu’ktcatu’). isi’ duktca’di, to cut his foot with an ax (ayisi’ i/duktca’ di, inksi’ nduktea’di’).—kiduktca’di, to chop wood for another (ya’kiduktca’di, a xkiduktea’di; kidu’/ktcatu’, ya’ kidu’k- teatu’, a/xktidu’ktcatu’). kiduktca’, chop itfor him! 7@kidu/ktca ne’di, he stands chopping for you.—déktca’ ksa’ xtaho’, to fell, as a tree (aya™ ditktca’ ksa’ xtaho’; aya” i’diiktca ksa’ xtaho’, aya’ nat ktea ksa’ xtaho’).—dukiitca’ son’sa dutcati’, to split at one blow (?) (idi- kittca’ sovsa wv dutcati’, ndii/ktitca soW sa ndu’tcati).—duktca’ hutpé’, to cut a hole through with an ax (idikicd yutp?’, ndtikica’ wikutpe’ ). ktca®.—ifikica"hi’, next to, the next one. isi’ ayinike’ wiktcathi’, the toes next to the little toes. tca’k ayitka’ inktcanhi’, the fingers next to the little fingers, the third or ring finger. ifktca”hi’ a’xohiya’, the second toes (of a person). inktcanhi’ a/xohiya’, ‘“next to the old one,’’ the second toe, the second toes of a person. kta.—a’kta, in a straight line, by the shortest cut. a’kta dedi’, to go straight across (a’kta ide’di, a’kta nde’di). One can say also a’kta de’ a’kiduxt?’, to go straight across (a stream) (a’kta ide’ ya kiduaté’, a/kta nde’ nka’kiduxt?’).— kiitata’, straight, erect, upright. kittata’ siVhinyé, to set it up straight (kiitata’ si” hivhayé, kittata’ siV hithafiké). kiita- ta’ati, straight, level; applicable to land as well as to other objects.—kidu/- ktadi’,to bend down. a’dikta(itmight) crush her (26:32). kidu’ktayé, to bend BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 down or fold an object (kidu/ktahay?, kidu’ktahtnk’). kt/tittkta’di, limber, supple, pliant. kte, kité’ (7:14), kité’ (20:11), to hit _ (cf. ate).—axkite’, I shoot at (20: 22). ikte’iu, they hit you; you are hit (28: 196,198). atspathi kte’ kan, he stuck to it when he hit it (1: 11).—ktedi’ or kite’di (26: 61), to hit, hammer (ya’ktedi, xkte’- di; ktetue’ or kité/tu (31: 30), yaktetu’, aktetu’). ma’sa t/tsanati’ ktedi’, to ham- mer very hotiron. Imperative: kta (to achild). ha’ya yav2x’ktedi’ nixki’, be- cause aman hit me. yaxkte/di, he hit me, you hit me. ifkta’ dande’, I will hit thee. sanhit’ kiya’ ifikte’xo, I will do it again and hit you on the other side (1:11). ikte’ ha dande’, I willhit you (all). aya’ kot ktedi’, to hit him with a stick (aya” kayow ya’ktedi, aya nkon ukte’di). tohoxka’ kta’ kte’di, to hit his own horse. teu’fki kta’ aya’ ko” kte’ di, to beat his own dog witha stick.—tca’kik otha kte’di, he hit him with his hand or paw (1: 10,11). ayindi’ ’ktedi, he hit thee (you). yaswkte’tu na’, they hit me (of their own accord). ite’ hedan’, he finished hitting, he hit. ste’ exa’y?, he stopped hitting. kte’ hande’? yarkan’, aku’, while he was hitting him, I was coming back. kte’daha’, to hit them (animate objects) (ya’ktedaha’, xkte’- daha’; kte’dahatu’, ya’ktedahatu’, xkte’- dahatu’). yatxktedaha’, he hit us. yar’ xktedahatu’, they hit us. ktekte’di, to hit him often (ya’ktekte’ di, xkte’ktedi; ktektetu’, ya’ ktektetu’, xkte’ktetu’). aya kon ktekte’di, to hit it (or, him) often with astick. ste’ kidedi’, to hit a light object and send it flying through the air (ya’kte kidedi’, a’xkte kidedi’; kte’ kidetu’, ya’kte kidetu’, a’xkte kidetu’). kte’ ktaho’:(1) kohi’ati kte’ ktaho’, to make an object fall from a height by chop- ping or hitting with a club, ax, etc.; (2)xwithi’axti kte’ ktaho’, to make topple and fall, as a tree, by chopping, or a person, etc., by hitting with a club, ete. (yakte’ ktaho’, nkakte’ ktaho’).—kak- teni’, not to hit, hammer, strike (kiyu/- kteni’, nkukteni (?). kaya axkteni, he did not hit me, you did not hit me. yarakte di kike’, ayi™t kinyikte’ni dande’, although you hit me, I will not hit you. DORSEY—S WANTON ] kte’ni, not to hit him, her, or it. kte’ni handée’ yarkav nkihir’, I came before he hit him. ki’xkikie’di, to hit himself (yi/akikte’di, nki/xkikte’di; ki’xktktetu’, yw akiktetu’, nki’xktktetu’). nki’xtedi, I hit myself. nki/xtetu’, we hit ourselves. These seem to be irregular forms, for we might expect to see nki/xkikte/di and nki/xkikte’tu. inikte’o™ni’ (=htedi +onni), to hit with. nitawi® ifikteomni, “to hit a ball with,’’ ball club. mas inkteommi, ‘iron made for hitting,” a hammer.—aya” kté’, to shoot at a mark (lit., ‘‘to hit wood’’) (ayav yikté’, aya’ axtét’ nka/ni, or aya inkikté’).—aya” axti’ nka’ni, given as one form of first singular of aya” kt, I shot at the mark.—kikte’di, to hit an object for another person (ya’kikte’di, a’ xktkte’di; ktktetu’, ya’ kiktetu’, a/cktkte- tu’). tceu/Rki ya/xkikte’, hit my dog! teu/niki inkikta’ dande’, I will beat your dog. teu’niki inkikta’ ha dande’, I will beat your dogs (sic). @nkikte’di, I hit your dog. ya/xkikte’di, he hit my dog. hiya’ xkikte’ di, you (sing. ) hit my dog.— kikté’, a battle, a fight; war. ktkte?’ oti’, to ‘‘make a fight,” to fight (kikte? ayovni, kikt? nkotni’). ki’ktehayan aiksi’, ‘fighting ball,”’ a conical ball or bullet, such as a minie ball, as dis- tinguished from the ordinary globular ball or shot (aviksawi, afiksi). (Also 20: 25; 21: 18, 19, 23; 28: 99, 108, 123, 186, 200, 202, 210, 220, 221, 222; 31: 10, 15; p. 140: 19, 20, 21, 22, 23, 24, 25, 26.)— uktédi’; tca’k uwt/ si uktédi’, to fillip with the fingers (tca’k uwti’/si ukte/hayédi’, tea’k wwt/ si ukte/hankedi’). kto2®.—ktorhi’, the common frog (28: 244). (See piska’, kiin’ninuhi’.) ktow xoxoni’, ‘‘wants rain,’’ the tree-frog.— a’ktu daxka’, a toad (daxka’ =rough). Aktada’/kana, Ancient of Toads (28: 245, 252, 254). ktu, a cat.—ktu’ indoke’,amale cat. ktu’ ya iki,afemalecat. ktu’yiiki’,akitten. ktu’ ya/ndustiki’, the cat scratched me. ku, to give.—kiduni/ya” ku’ kav’ duti’ ox- pa’, when he (the Rabbit) gave him (the Bear) the young canes, he (the Bear) devoured them at once (2: 8).—wvku, I gave to it (26: 66). ku’di, THE BILOXI AND OFO LANGUAGES 915 to give to him (yikudi’, xku’di; kutu’, yikutu’, xkutu’). iku’di, did he give it to you? nyi’ku dande’, I will give it to you. nyiku’ ha dande’, I will give it to you (all). nyi’kudi’, I gave it to you. ya’xkudi’, give it to me! Imperatives: ~ku (toa child); kukafiko’ (man to man); kutki’ (man or woman to woman); ku- tate’ (woman to man); plurals: kutu’ (to children); ku’takafviko’ (men to men); ku/tatuki’ (man or woman to women); ku/tattite’ (women to men). kipa/nahi kudi’, to give back an object to the owner (kipa/nahi yikudi’, kipa’nahi vku/di). kipa/nahi ya’xkudi’, give it back tome! a”se’pine’ yaxku’, give me that (standing or leaning) ax. ase’pi ma’nkiya® yaxku’, give me that (reclin- ing) ax! ku/’daha’, to give to them. Vkudaha’, yougivetothem. xku/daha’, I give to them. ku/dahatu’, they give to them. ikudahatu’, ye give to them. uku/dahatu, we give to them. toho’xk uku’daha’, I gave a (single) horse to them (as the common property of all). inku’di (as well as nyikudi), I give to you. toho’xk inkw’di ko’, yatténa’xi da’/nde, if I give you a horse, will you bea friend tome? toho’xk Aku nawni nikan’, yavtéina’xi da’nde, as I have given you a horse, will you bea friend to me? anse’wi norpa’ ma’ikd¢é i/yiku’ di, he gave you these two (horizontal) axes (N. B.—iyikudi instead of ikudi). anse’ui nompa’ ma/fkiyar nyiku’di, I gave or give you those two (horizon- tal) axes. kuku’ o% daha’, distributive of kudi, to give to each of them (#’kuku oV daha’, x«kuku/ ow daha’; kuku/ o”da- hatu’, Vkuku odahatu’, xku/ku o”/da- hatu’). This verb is preceded by the number of the objects given to each, as: toho’xk no™pa’ ko kuku’otdaha’, he gave two horses to each; toho’xk dani’ ko ku- ku’otdaha’, hegave three horses to each; toho’xk topa’ ko xkukuo™ daha’, I gave four horses to each of them; toho’xk sorsa’ ko vkukuoW daha’, did you give them one horse apiece? (Also 10: 28; 14: 2, 5; 15: 5, 6; 16: 11, 12; 23: 5; 24: 2,7; 26: 64, 75, 86; 27: 4, 5,9, 17, 20, 25; 28: 7, 72, 137, 138; 31: 25; p. 160: 14, 15, 16.) 216 kfida/ni.—hkidéni’ (p. 125: 5), ké/dini (28: 92,102,111; 29: 31), inferior, ugly. kida/nixti, inferior, superfluous (what isleft) (11:8). kéda’nik, not the best. kiidéska’, kfidé’sk, (rarely, kidéski’), a bird; birds.—kiidtipi’ sanhin’yan kudé- ska’ o’di, shoot (at) the bird on the other side of the ditch! kidéski’ yukpe’, the legs of abird. kudésk ki- yo'wo, another bird. kid’sk axe (cf. avé), the wings of a bird. ktidéska’ kafikonni’, a bird trap. kiidésk siya’, birds’ tracks. kiidé’ska atciitka’, a red bird. Kiideska’ tciitkand’, Ancient of Red Birds (20: 15; 31: 32). Kiidés- ka’ atci/tkand’, Ancient of Red Birds (31: 38). kitdéska’ atct’t xohi’, ‘‘an- cient red bird,’’ the cardinal bird (G.), probably the cardinal grosbeak (Car- dinalis virginianus). ktidéska’ dahayi’, the ‘‘blue darter’’ of Louisiana, given as a hawk, but it may be the American snake bird, or Plotus anhinga (20: 28, 33, 50). Kéadé’ska daha’yina, Ancient of Blue Darters (20: 6). ktidéska’ xohi’, the ‘‘ancient bird’’: (1) a long- legged red bird, with a white bill; (2) aparrot. kidéska’ xohi’ ptcin kahudi’, a necklace made of bills of the birds called ‘‘kiidéska’ xohi’.”’? kid’ ska sidi’, a yellowbird, or yellow warbler. ki- déska’ si’ psonti’, ‘‘sharp-tailed bird,”’ the swallow. kid’#sk pa tcti’, ‘‘red- headed bird,’’? the red-headed wood- pecker. kiti/désk stipi’, a blackbird: generic. kii/désk tohi’, a bluebird. (Also 15: 6; 20: 13, 32, 49; 28: 60, 61, 64, 72, 76, 92, 102, 157, 158, 159, 251.) ktido.—hkiidotci’, kiido’tci, kd’ dotc (26: 54), wet,muddy. uke’ kidotci’, because it is wet. ama’ kidotci’ or hama’ ki- dotci’, ‘‘wet earth,’’ mud, a little mud; but, hama’ kido’iciati’, much mud, deep mud. kido’tciati’, very wet. kido’tci thi’, ‘‘a sort of wet,’? damp, moist.— kidipi’, kiidupi’, kido’,a ditch. kidi- pv ndosav hin sinto’ ni n& ndothi’, I see (or, saw) the boy walking on this side of the ditch. kidipi’ sanhin’yan kide- ska’ o’di, shoot (at) the bird on the other side of the ditch! ayi’x ktido’ tanya’, ‘‘ Big Ditch,’’ Louisiana. di’- kitkidtpi’, to cut a trench with an ax or hoe (i ditkiikidipi’, ndw’kukidip?). BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 kfdiiksa’, crack (‘‘a trench broken’’) (10: 8, 9).—da’kidtiksa’ye, peeping through a crack (10: 8). kdéi/diksa’- yé, through a crack (28: 7). iya’ka- diksa’yafika na, beware lest you peep at me! (p. 146: 15). ka’kiidtiksa/hinyéni’, I did not peep at you (p. 146: 16). (Also 16: 8.) kuhi.—kikuhi’(=sisi’), a wrinkle, wrin- kles; to be wrinkled (iki kuhi’, t/nkikuhi’). ktik.—okiiki, to fish. ayo’kiiki, nko/kiki o’kik de’di, he went fishing, to go fish- ing (6: 4). okiktu’, they went fishing (6: 14). &#fkogoni’, a hook, fishhook (Bk.). dakokow sudi’, a fishhook. (Bj., M.). tnkokow inkan’, a fishing line. aikokon’ udi’, a fishing rod. kiika’pi.—dw’kttka’pi, pulled off (17: 8). kaxwi’, coffee.—ktxwi’ ne’di, is there any coffee? ktiawi’ ni’ki, there is no coffee. kiawi’ o®(ni’), to make coffee. ktinéki’, (1) to bend any inanimate object; (2) a single bend or curve (i/ktinéhi’, ditku/ktinthi’ ) (2).—pitdiyan’ kiinéki’, to bend the point of an ob- ject. psdehi’ kiincki’, the knife (edge) is turned. ktinéhkiyé’, to cause an inani- mate object to bend or be turned. psdehi’ kii/nékiy?’, to turn the edge of a knife blade (psdehi’ kiinéki/hayé’, psdehi’ kiinéki/hinké’). ktinégné’ki, havy- ing a series of curves or bends (ar. ). —hetiniixka’ or kanaxka’, circular. nahinte’ ktiniiaka’, full moon. kina’xka kidu/nanahi’, to go round and round, as the hands of a clock (?). kini.—ki’ninv to ford a stream, to wade (Wkinini’, dfikuki/nini’; kini/tu, kt- ni/tu, Wrikuktni/tu). kuni’ dande’, he will wade. kfini’ski hayi’, a gnat. ktis.—akiskisi/iki (=aktsktisé+-yinki), he nibbled alittle now and then, he ate inamincing manner. Tcétkana/ so”’+-sa akt/skisi/i+ki na’xkar Ovti a/nde o’xpa, when the Rabbit sat (there) nibbling now and then at one piece, the Bear devoured all the rest.—ak#’s- kisé, archaic word for above. ; kfitci®=cka’, the red-winged blackbird.— Ktitciv ckana’, Ancient of Red-winged Blackbirds (23:16). Ké’tcincka’a, An- cient of Red-winged Blackbirds (28: 21). DORSEY—S WANTON | kat, kid.—ki/dikixpeyé’: av pstigomni’ pawe’ ki/dikixpeyt’, to thrust a stick through meat in order to barbecue it (pxwe’ kii’diktiapehayé’, paw’ ki/di- khapehiinike’ ). kiti.—kitiki’, to tell what one has per- ceived himself (not what he has heard or has been told, kathi) (ya’kiitiki’, Wiikuki/tiki’). inyu’kttiki’, or nyuku’- tiki’, I tell it to you. ewande’ ya’ii- kukitiki’, he tells it to me. ayindi’ yo’ itkukutiki’, you tellittome. he’yan ki/di’ kinkinyan’ kitiki’, he reached home (and) told it to his grandmother (3: 16). yanku/kitiki’, tell me! ni’stiti tho/hé ya/tikukitiki’ na’énkihi’, I wish that you would tell me very accu- rately (how affairs are) (4: 4). imya’ dande’ iya’kitiki na’, I will say it to you; do not tell it. hifiksowtkaka’, naxa/xa nyu’ kattki’, O younger brother, now have I told you (5:7, 8). kakd- tini’, not to tell another what one has seen or observed (ku/yukidav ni, 0/7- kukadivni). nyu’kidivni, I did not tell you. nyu/kidivni dande’, I will not tell you. tce?’diké’ ya’Akukidav ni, why did you not tell me? (Also 26: 67, 85.) kfitska’ or kiidéska’, a flea (31: 5). (cf. ktidéska’. ) kfitske’ (used by females=kiliskeyé), to shut a door (ktisk’hayaxan’, kiitske’- hiifikaxaV (cf. kode’).—eye’wi kitske’kan, shut the door (said by a female to a female). ktidaske’yé, shut the door (19: 5, 7,9). katske’yé, (they) shut it up (81:10). eye’wi katske’yé, to shut a door (kitiske/hay’’, kiitske’hiifik’ ) (said by men and boys). kuya’, under.—kuya’ keai’, to dig under, undermine (kuya’ , kuya’ nke’di). ayahi’ kuya’, under the bed (p, 139: 9). yaxo’ kuya’, under the chair ( p. 1389: 10). aduhi’ kuya’, under the fence (p. 189: 12). «’tkap kuya’, under the board (p. 189: 14). okaya’, under, underneath (p. 142: 21, 22, 23).—kwia’- yan, under. aWzxu kwia’ya”, under the stone. ati’ or ti’ kwia’ya”, under the house. itska’ tik wia’ya x’ naik 7, a (or, the) skunk is sitting under the house. THE BILOXI AND OFO LANGUAGES 207 kitya.—duktya’di, to pick to pieces or into shreds, as sinew (i/duktiya’di, ndu/- kitya’di). k@2k 4’, a grandmother, his or hergrand- mother (ikirkin, xktnkan’). O grand- mother! (8: 7, 8, 16, 17, 24).— Tcétkana’ kankiv’ unox’ ha/nde 6” xa, it used to be that the Rabbit lived with his grandmother. Tcttkana/ kiin- kav’ kinonpa’ ti’ xyapka’ ktihandow étuxa’, itis said that the Rabbit used to dwell in a low tent with his grand- mother (3: 1, 10, 26).—kinkiinyan, a grandmother, his or her grandmother; includes the following affinities: his wife’s mother, his wife’s father’s mother, his wife’s mother’s mother, her husband’s mother, her husband’s father’s mother, her husband’s moth- er’s mother (/kinkanyan, xkinkiin’- yar), tctima’na kinkdnya”’ unorwl a’/nde otxa’, long ago he was living with his grandmother. kinkinyat’ kiitiki’, he told his grandmother (3: 16).— kinkivyan a’kitko’xi, a great - grand- mother, his or her great-grandmother (Vkinki yar a/kitko’xi, xkinkin’yan a’ kitko’xt).—ktinkiw yar kitko’ a/ kitko’ xi, a great-great-grandmother, his or her great-great-grandmother (i’/kankin’yan kitko’ a’ kitho’xi, xkinkin’ yan kitko’ a’ kit- ko’xi).—kiinkii’yan kitko’ kitko’ a/kit- ko’xi, hisor her great-great-great-grand- mother (/kinkimyan kitko’ kitko’ a’kit- ko’xi, xkinkan’yan kitko’ kitko’ a’kit- ko/at)s9 °° (Alsor 20: 1,10, .12,. 265,27; 31:16, 23.) kG ninuhi’, or kininuhi’, the bull frog (see kton, péska’). Pp kwinhi’, a valley. kyathe, kyathi, from, to take from.— kyahe’yan ku/di, he comes from the same place. kyahe’eya™, to the same place (?). ya’ikakyav’hi, they took from me (23: 17). “fikakyar’hin, we take itfrom (them) (23:18). akyahi, (he) took her from him (27: 12). akyaVhi, he took from her (28: 202). Vyanakya/tuxa® na, beware lest you search in my house for my possession (?) (p. 158: 17). kya’hi, to scold, reprove.—dtkitcké’ hat i’pi ham kya higne’di, he tied him and laid him down and was scolding 218 BUREAU OF AMERICAN ETHNOLOGY him (as he stood?) (1:15, 16). (Also 6:18; 102:82 123 35:322.2,.2, 72) kyétothi’, the duck hawk (see ki’skisa’yi). kytiski’, the jack fish, a small fish re- sembling the gar. x.—Several words in ‘‘x’’ admit of asyn- onym in ‘‘xy’’ (cf. exayé and exyaxyeé; [BULL. 47 xa or xya, a sign of past time.—vtafike xa’, I said that. @uaa’, they said (did say) it (long ago) (see e).—kYténa’xtu xa’, they had been friends to each other (2:1). haoWkné xya, he nailed it long ago. xa, customary or usual action (also 9: 13, azuhu and xyuhu; xaand xya; xapkaand syapka; txa and taya; xanaxka and ayinixka; xé and xyé; xuhi and xyuhi). Most words ending in -Ai or hi” (in the singular) change that ending to -7 in contractions and before the plural end- ing -tu: Asathin, asataxtu, asa®x no™pa; anahir, anaxtu; dothi, dorxtu; ayohi, ayo kétci; tathin, tax (in yaduatan tanx sinhinyan); amihi, amix; pahi, sore, pax (in apaxtonyé); mihi, mixkitedi; axisahi, axisax; teétkohi’, tcétkd’x.—As in Vegiha, Dakota, etc., there is in Biloxi the per- mutation of ec: 2; as, keicka, kcixka; konicka, konixka.—k followed by a vowel is sometimes changed to x in contractions, as iki, ix; wax ta’hixti or wax ta’xti (in waka’ 4+ tahi). yatikin’x nda’ (for yanki’iki nda’), yatkinatu’. xa, still, yet.—nkii™moxi’ xa nka’nde, I am still living with her (or him). kadéni’ xa, it does not burn yet. kana/axtetuni’ xa, they never did kick (fem. sp.). nka’duti texa,T am stillhungry. a/duti te xa, he is still hungry.—wxa’na (mas- culine term for the above with a nega- tive ‘‘never’’). kana’xtetuni? xand’, they never did kick. aduti’ ttuke’ ko ndu’xni xa’/na, I have never eaten that sort of food (2: 21). ndowni xya, I have not yet seen him or her. xa, feminine sign of ability: can.—tanhin’ za, he can run (but he will not run at present). taV”hin de’ xa, he can run away (but he will not). akiitxyi’ nko xa, I can write (if I wish). toho’xk norpa’ ama’iiki a’naatetu’ xa, those two horses are in the habit of kicking (idea of ability also).—zxana’, masculine sign of ability: can. ta”hit’ xand’, he can run (if he wishes; but he will not run at present). akitryi’ nko” xana’, I can write. akitxyi’ nkuka’dé xana’, I can read. dfktanhi’” wana’, I ean run (if I wish). e’ya® nde’ xana’, I can go thither. (Also 7: 5, 6.) xa or xya.—?xa, that is all. 17; 10:13; 11: 10;,12: 5)-6..\7-ceee 30); he used to say so (but we do not know that it was true) (see e).—onti’k ha’ne otu’ xa, they (the dogs) have (usually) found a bear and (men) have shot him (2; 31). ayu’ya" nka’kan- tchi’ké nka’nde xa na’, I am used to lick- ing the dew off of (the ground) (1: 7). nka’kiyas’ xana’ yahe’ ko, this is what I usually (or always) like (2: 9, 10). “xa on ne’di, that was all which he had on or wore (Bk.) (22:17). etiaya, this is all. nkint xya ndedi, I went alone, by myself.—xya’xy?, Vxyary’, exyaxye, to cease, quit, stop doing anything (ixyayay’, ’xahank’; pl., éxatu’, exa- yitu’, &xaha’nkétu’).—exa’ya da/nde, will hestop? ixya/yaya da’nde, will you stop? éxa’haiika’ dande’, I will stop (doing it). Imperatives: to a child, éxaya’! man to man, éxa’/yttakta’; man to woman, woman to woman, éa’yé- thi’; woman to man, éxa’yttate’. aya’ kica xya/xyé, to stop cutting wood. Some parts of this verb seem to belong to éxay?, and others to ixyaxyé, but they are recorded as dictated. xa (27: 8), xapi’, xap (28: 146), xam (28: 140, 151), a box or trunk (28: 213). omiska xa utcidi, ‘‘small fish put ina box,’ sardines. wa’ utcu’di, to pack or put articles into a box or trunk (wa’ yuteudi, xa’ nku/teudi). xa’ utcu’ nedi’, he stands putting things into a box or trunk. xa, xyi.—ha’xah?, to laugh. ha’xahé d’di Tet/tkanadi’, the Rabbit went off laughing (1: 21) (also 10:-10, note). inkaihi’, or inkxyihi’, V7ikihi (18: 16), imkxihi (28: 8), to laugh (ayi’fAkaxiht or ayviikayihi’, nki/ikxihi’ or tMki/i- kayihi’). nki’fikxihi ne’di, I am laugh- ing (as I stand). nki’fikwihi na’fixki, Tam laughing as I sit. nki/ikxihi ov, I was laughing. nki/fikwihi’ dande’ a DORSEY—S WANTON ] will laugh. ki’fikwihini’, or ki/Akxyi- hini’, not to laugh (kayi’fikuihini’ or kay fkaythin’; nk ikxihini’ or dik’ i- kaxyithini’ ). xa.—pa’xaxahi’: doxpa’sathi” pa’xaxa- hi’, to pull up or roll up the sleeves (dow- pa’sanhi’Y W%paxaxahi’, doxpa/sarhiv Wiikapa’xaxahi ). xa, to stand (cf. si.)—xa’xa,a’xa (20: 3), dual and plural of sivhiv, they stand. avya norpa’ xa/xa ha’maki nkyé- how’ni, I know the two standing men. t’ nonpa’ xa/xa ma’iiki ko teti? xé (w. sp.), the two (standing) houses are red. aya’ norpd’ xa’éa a/manki’ ko te’di, the two (standing) trees are dead. toho’xk norpa’ xa’xa a/manki’ ko siipi’ xé (w.sp.), the two standing horses are black.— za’ xaxa, they (pl.) stand. a”yaxa/xaxa ha/maki nkyéhor’ni, I know (all) the standing men. aya xa/xaxa ma’iiktu, they (all) are standing (said of many). toho’xk xa/xaza a/manki’ ko sav’ xé (w. sp.), the standing horses are (all) white. ansép xa’xaxa ama/nki ko pa’/na inkta’(+-2, w. sp.), all the standing axes are mine. asp xa’xaxa ki/na- cad’ ama’/nki ko pa’na inkta’ (x, w. sp.), all the scattered (and standing) axes are mine. (Also 18: 16; 20: 41; ae 92 LE: 6, 12: p. BLS 25; Os -p. 119: 6, 11; p. 120: 6, 8;-p. 161: 25.) xahi’, rough to the touch (14: 27).—mas- xahi’, ‘‘rough iron,” a file.—zxarahi’, rough to the touch here and there. astotonizka akidi xaxahi, a black lizard with rough skin. xak.—a/xakomni’, to be poor (aya/xakon- nv’, nka’xakomni’; a/xakontu’, aya/xakon- tu’, nka’xakontu’).—a’xakony?’, to make one poor, to treat one ill (a’xakovVhay?’, a xakowhink’; a’xakowyetu’, a/xakow- hayétu’, a’xakowhtinkétu’). xanaxka or xyinixka (6: 16, 17; 28: 218), an otter (cf. ni, toroll). ci/naxka, otter (G.). Xyini/xkana, Ancient of Otters (29: 1, 26, 39). xyi/nixka/hi (=zyinixka+ahi), an otter skin. ci’- naxk a’hi, an otter skin.—xanaxpé’, a muskrat. xandayi’, the fishhawk. xati.—azati’, to slide, as on ice (aya’- zati, nka’xati). 83515°—Bull. 47—12——15 THE BILOXI AND OFO LANGUAGES 219 xaye.—duxayé’, to scratch in order to relieve itching (i/duaay?, ndu/xayé). pa’ duxayé’, to scratch the head. tca’ke duxayt’, to scratch the hands. si/ya ski’xtik’ duxayé’, to scratch the top of the foot. nyi/duxaye’, I scratched you. nyi’/duxaya’ dande’, I will scratch you. ya/nduxaya’, he or she scratched me. ya/nduxayata’, scratch me! (male to male).—du/xayaxa” (fem. of duxayé’), to scratch (iduxa’yaxa”, ndu/xaya za”); used when a female addresses a female.—nzayo"ni’, riding spurs. -xa", feminine ending of certain verbs answering to the masculine ending -di, thus: pa’tcitcuxa”’ (fem.), pa/tcitcudi’ (mase. ). xa®, where.—tatya”’ wav ko teuwa’, where is the village? asudion’yan xaV ko tca’/ka anki’, where is the pine forest? atse/wi ya® xa’ ko tcea’kan- maiki’ (sometimes shortened to a%se/wi yar xan?), where is the (reclining) ax? spdehi/ yan xaW ko tca/ka manki’, where is the knife? miko”’ni ya" aan’ ko tca/ka™manki’, where is the hoe? yarike’ommi’ yar xav ko tca/kanmanki’ where is the saw? tohoxka’ yan xan’ tca’ka™nedi’, where is the (standing) horse? (Also 29: 29.) xa¥, bring! (28: 148,149). xdo.—dixdo’, to hull beans or green nuts. aye’k dixdo’, to husk corn (aye’k i/dtxdo, aye’k ndt/ado). x6, one form of the feminine oral period; its masculine equivalents are xyé and xyéxo. ti né ko sav’ xé, the house is white (w. sp.). 2é affects the accent of the preceding word, thus: aya”’ sin/- hit né ko te’di; but aya” si” hin né’ ko tedi’ xé, the (standing) tree is dead; toho’xk ta”hin ko kde/xi; but toho/xk tan’ hin ko kdexi’ xé, the running horse is spotted.—zyé, (1) one of the masculine forms of the oral period, the others being zyéxo and na; the corresponding feminine forms are z¢ and ni. atya/ pv’ ayé, he is a good man. anya’ ptu’ xyé, they are good men.—hauti’ xyé, he is sick much or often. (2) Indeed, at any rate, at all hazards. e’yan nde/di xy’, I went thither at any rate (whether he consented or 220 not). e’ya" nda’ dande’ xyé (or xyéxo’), I will go thither at all hazards (whether he consents or opposes). tedi’ wyé, he is (indeed) dead. (3) Very, exceed- ingly. nyukpe’ya® nedi’ xyé, my legs pain (exceedingly?). atya’di hande’ sathanni’ xyé, that man is very strong.— xyéxo’, an emphatic form of the mas- culine oral period, sometimes having the force of very; the other masculine forms being xvyé and na (e’yan nda’ dande’ xyéxo’ = e/yan nda’ dande’ xyé’). xedi’, frost. xéhe’, to sit (i/wthé, nkixthe’, xthetu’ or tantu’, ixthétu’ or itattu’, nki/xthétu or ntavtu. Imperatives: To a child, aaha’! man to man, xa’hata’ (2: 7, 15) or awthe’kafiko’! man to woman, or woman to woman, 2the’tki! woman to man, «ahate’! man tomen, ta/ntkafiko’; man to women, ta/ntukafiko’; women to men or children, ta/nttétite’; woman to women, ta/ntuka”’. axehe, axthé, xtheye, donxthé, uxthe; D., tyotanka; €., g¢in; K., lin; Os., kein; Kw., kt in, knin; Te., mina; H., ama’ki).— avya «e’hé na/iki a/yéht'’ni, do you know the sitting man? aya nonpa’ athe ha’maki nkythowni, I know the two sitting men. toho’xk x@he n& ko tcti’ xwé (w. sp.), the sitting horse is red. anya xv¥he na/nki ko tcakna’fikiha®, where is the sitting man? anya’ xt/hend’ikiya® nkyného’m, I know that sitting man. aya’ xt’he na’ nkidee nkythowni, I know this sitting man. nki’xthe’ na’iiki, I am sitting. Vauthe na’niki, are you sitting? xe’ na’ fiki, sheissitting. yaduata” nki/xthe, T sit (ride) ina wagon. ¢é’we yuke’ ta” ha’maki, they are sitting. aso” poska’ dé a@hé hartead’ hakai/di Tct’tkanadi’, when the Rabbit went to a brier patch and sat there, he was angry (2: 28). Te?’ thanadi’ koxta’, yahe’ya kide’ xe’hé, the Rabbit ran from (what he thought was) danger, he went some distance and sat down (2:14).—w2é, xéx (28: 135), a contraction of xthe, to sit (26:14). inska’ ti kwia/ya" xt’ nanki’, a skunk is sitting under the house. asoW” poski iki xt na’fiki Tcé’tkanadi’, the Rabbit was sitting (=was) in a very small brier patch (2: 4).—atheyé, to BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 cause to sit; to hang up, as a hat, coat, or shirt on a nail or post (xthe’hay’, rth hike’). doxpt wtheye’ (=doxp! icakedi’), to hang up a coat, ete. akue’ duxpv’ xthe’ka®, pull off (your) hat (and) hang it up (w. sp.)! A man or boy would use xtheya’ instead of xthe’kan. ‘“kankonni’ nkoWhan nétkohi’ a¥hénk’ ndu’si xyo’,” édi’ euaxa’ Tee/tkanadi’, they say that the Rabbit said, ‘‘I will make a trap and set it on the road and catch him!’ doxp% itka’ xahe’yé, to put a bottle inside a coat (p. 189: 6).— xthe’kiyé, ‘to cause to sit for another,”’ to set down an object for another. anyadi’ si naskéati’ de kn?’ kankonni/ nitkohi’ xéthe’kiyé étuxa’ Tce’ thanadi/ ttuko™ni’, the Rabbit did thus: he set the trap down in the road where the man with the very long feet had been going, they say.—aazthe’, collective of xehe; they (many) sit. aya a’/xthe ha/maki a/yéht’ni, do you know (all) the sitting men? (can refer to persons riding ).—a’xthé (=a-+azthe), to sit on, as on a chair (aya’xthé, nka/xthé; a athétu’, aya’xthétu’, nka/xthétu’). nka’axehe’ psti’ki, I sat on it (and) it broke. athe’ oye’, to break down an object by sitting on it. tohowka’ axthe’, to ride a horse (@., ag¢in; K., alin).— axthe’ utp’, to make a hole through an object by sitting on it (yaxthe’ yutp’, nkaxthe’ tiikutpe’).—uaxt’ or uxthe’, to sit in or within an object. uxt’ na’niki, he was sitting in it (2: 13). yu’xé ina’fiki, you were sitting in it. nkuxé’ na’naki, I was sitting in it. uta’ ha’maki, they were (already) sitting in it (when seen). wtantu’ they sat in it (if they enter and take seats, the act of going being seen; said when one reports what he has ob- served). yaduxtar’ u/xaha’, get into the wagon!—xa’héyé’, to put a cv. object, etc.,onsomething(xah/ hay’, xahtinke’; xcahi/yttu’, xah&hayttu’, xahed’iketu’). itka’ya" xahé’yé, to put a cv. object in something.—akyéhe’, to take a seat, to sit down (aya’kythe’, nka’kythe’).— uxki’ni, a seat (Bk.), to spread out, as a mat or carpet (yuxkini’, nkuxkini’; with the oral period, yu’xkini nd’, nku’xkint na’).—axw’hé, she sat in DORSHY—S WANTON | THE BILOXI AND OFO LANGUAGES 221 (26: 15; 28: 221). uawe he7ke, I put it in (28: 236). wuawéthe’y?, she set it in (the water) (28: 237). awitihe’, he put her in (28: 203). xoxo’ kxwth?’, to swing himself, “‘to sit in a swing.” (Also 6: 14; 9: 7; 10: 22, 31; 11: 9; 14:\26; 16:3; 20: 17, 39; 25:1; 26: 2, 42, 43, 46, 48; 28: 18; 29: 28, 32, 40, 71, 80; 114, 120, 135, 221, 229; S1: 17; p. ET? 2. 7; 18,7 i7, 18s p? TTOr Ww) xépi, to go down.—aniya” xpi, the water went down (15: 3). xi, supernaturally mysterious (10: 15) .— avdi, strange(10:11). sxiya’, bad (cun- ning) (10:15). ta wi/di (27: 20), taxi (27: 22, 24), supernatural deer. axi’- hinya’ dande’, I will shut you up, diet you, and give you medicine (in order to give you magic power) (p. 150: 34). axiya’ kidaha’, you putting them in the house to treat them (28:12). ayatikai’- yar, a doctor. aaxi’kiyé, treating him (=doctoring) (28:1). tixyi’ (28: 2), tix (29: 13), medicine. -xidi’, a chief, governor, doctor; a lawyer (Bk., fideG.). avya wi, chief (27: 7, 9). ndés xidi, ‘ta chief snake,’’ a_ rattlesnake.— ayaxiya’, a law. a’yaxi/onni’, a law- maker. (Also 10: 6, 20, 24, 25, 27; 16: 12; 17: 1; 26: 42; 27: 19.) xidi/dihe’.—ama aididihe omni, a quick- sand. xiha.—2i’/hayudi’, athorn; thorns. ayan/ av hayudi’, the thorn tree (a species of Cratxgus). %xi’hayudi’, the large thorn; probably identical with the aya” xi/ha- yudi’. txi/hayu’ yinki’, the small thorn; probably a species of Cratexgus. xixika’, to ruffle up the feathers, as birds do. xiye.—a/xiyehi’, aaxiye’, xye’hi, xayehi’, blossoms, flowers. pat’hin a/xiyehi’ nipvhi, ‘‘the vine with fragrant blos- soms,’’ the honeysuckle. awxiye’ sav parhiv, ‘‘the vine with white blos- soms,’’ the Cherokee rosebush. sxyehi si/di, yellow blossoms (of the ninda’yi). xayehi/ sonsa’, asingle flower; xa’yehitu’, flowers. (Also 21: 8, 10.) xi0.—aviV” (assumed 3d sing.), to pierce with a tined instrument (aya‘zin, nkaxik’) .—mas-titetitka’ tarsi’ nkaxir’, I thrust a pitchfork into grass or hay. xke (cf. du).—duixk?, to unbraid (i’dui- uk’, ndu’ixk’). xké (cf. du).—duxk?, to bark a tree; to flay or skin an animal (i/duxké, nduxkz). wa’k duxka’ dande’, he will flay the cow. ayav’ duaxké’, to skin or bark a tree. a/diiktiak’, to peel vegetables. ato’ a’ ditkiixk’, to peel potatoes (aya’dikii- uk, nka/ ditktiak?’).—oxke’, to have the hand, ete., skinned. o«ke’yé, to cause the hand, etc., to be skinned (oxke’hay?’, oxke’htitike’).—adaxk’ ; teému’k adaxkt’, to make a gnawing sound, as a mouse does; to gnaw on a bone, as a dog or person does; to bite pieces off a man- ger, like a horse (aya’daxké, nka’daxké). (Also 22: 7, 12, 18; 26: 81.) xku.—divkuhi’ (i/dixkuhi’, ndi/xkuhi’), aye’ki dixkuhi’, to shell corn. x0.—x0’ hayi’, thescreech owl (cf. hayi).— xo’ yinki’, the ‘little king”’ or ‘‘switch king’’ of Louisiana, a weed. wxo’yifig a’pi, the leaves of the preceding. xo, a future sign, implying a contin- gency (it differs from dande and xyo).— te’ya xo’, he will kill it (if he does not desist, as a horse that is tres- passing, if not removed very soon). e’wa nda’ xo, I will go further (if —). sanhi’ kiya’ nko itikte’ xo, I will do it again and kick you on the other side (if you do not reply) (1: 11).—sanhin- yav kiya’ nko i”naxta’ xo, I will do it again and kick you on the other side (if you do not reply) (1: 13).—Use of xo aiter ko: ayi”sihi/axti ko’, aso” kde’ hinya xo’, ag you are in great dread of briers, I willsend ‘you into them (1: 20).—zyo, shall (24: 10) (see xya®, xyexyo, xa) .— nde’ hindow hi xyo’, wite’di ko, I will go to see you to-morrow. katkotni’ nkoVhan nétkohi’ xéhenké’ ndu’si xyo’, I willmake a trap and place it in the road, and (thus) I will catch him. ‘“‘xki/tomni e’yan nkihiv’ xyo,”’ uyvhi ha’/nde, he was thinking for some time, ‘‘T will reach there first.’ eman’, keicka’ haka/naki ayo’, take care, or the pig will get out! inaya’” kokxahe’nik te’hinyé/kt ima’iiki xyo’, before the sun moves, I will kill you as you recline, or where you recline (2: 24). tehinké ma’iiki xyo’, I will kill him as (or where) he reclines. These last express cer- 222 tainty (also 16:17). ani’ kya onni/ kedi’ xyo, he must dig the well (alone) (1: 5). xo, interrogative sign.—ka’/wak hi” yé xo’, what is he (or she) saying? xo, oh!—2o0-+-20, oh! (22: 14). xo’xoxo’xo, oh! oh! (22: 15). xo, ha, o, to break (modern for kse).— xoxo’ki, broken here and there (17: 6). dit’ kxoxo’ ki, knocked to pieces (31: 31). nya’ndi hdé’yé, my heart is broken (p. 154:7). yaxtu hd’yé, their hearts are broken (p. 154: 8). ya’ndi kahd’yéha’i- kéni’ dande’, I will not break her heart (p. 154: 9). azxéhe’ oye’, to break down, as a chair, by sitting on it. xohi, xo’xi.—dtkzohi’ or tikxohi’, to make smooth with a knife, to scrape (Vdikcohi’? or ittikxo’hi, ndikxo’hi or nttikxo’hi).—dtikxohi’ tedoyé’, to make smooth by using a drawing-knife (i/diikxohi’ tedo’hayé, ndiikxo’hi tedo’- haiiké’ ).—pahi” tikxo’ hi, toshave him- self (pathit’ i/tikxo’hi, pathi” nttikxo’- hi).—kitt/kxohi’, to serape for an- other (ya’kitt/kxohi, a/xkiti’kxohi’).— parhiv kitt’kxohi, to shave another (parhi ya’ kita’ kaohi, panhiv’ a/xktti’k- xohi). — intkao’homni (rather, itéik- x0’ho™mi’), a draw-shave.—paxoai’, to scrape an object by pushing. xo’hi or xohi’, rain.—«ohi’xti nedi’, it still rains (rather, it is raining very hard). to’hanak xo’hi, it rained yester- day. wite’di ko x0’hi dande’, it will rain to-morrow. psidé xo’hi ko’ nde/ni dande’, if it rains to-night, I shall not go. kxohoni, not rain (28: 254). xo’x saha’ni, shower, ‘‘hard rain.’ zohi- di’, it rains. xotpiska’, a drizzling rain (G). xoha’txeomi’ (xohi+ atxe+ oti), ‘frozen rain,’’ icicle. (Also28: 167, 252.) xohi’, old (see intc).—haWyasathav ati xohi’, an aged Indian woman. tcak «ohi’, “‘oldhand,’”’thethumb. kidéska axohi’, ‘‘theancient bird.”’ adii/sk xohi’, a species of rat. kawa xohi, ‘‘some- thing ancient,’? an elephant. akini xohi, the ancient goose (a species). zomiyohi dudayi xohi, ‘the old one that eats crawfish,’ a pelican. nya- xohi’, O my old woman! (voc. of yinkommi). Xoha’ tiyav, ‘‘Old-woman’s- house,’”? Mrs. Martin’s place at La- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 mourie, Rapides Parish, La.; also Hirschmann’s store at the same place. So-called after old Mrs. Martin, an owner of the plantation, who died in January, 1892. (Also 14: 1, 7, 10, 23; 16:1, 2; 18: 1, 10.)—azohi’,- old. isi’ axohi’, ‘‘the old toes,’’ the hig toes. ifktcathi’ a’xohiya’, the second toes (of a person): lit., ‘‘next to the old ones.’’—xox0’hi, pl. of zohi, ancient ones. wahu’ xoxo’hi, ‘‘ancient snows,”’ i. e., hailstones (in the plural), hail. xoxo’hiya’, ‘the old ones,’ both parents. wxoxtttu’ya", both parents. attatka’ xoxtttu’ yan teadi’, a child both of whose parents are no more (i. e., dead). xoho” or xoho™ni, a saddle.—xohow omi’, to make a saddle (xoho” ayo ni, zoho’ nkoWni). xoho’na, a saddle- maker. toho’xk xohoty&, to saddle a horse (zoho hay’, xohovhiink’ ). xoxo’, a swing; to swing in a swing (xoxo, nka’xox0).—xoxo’ kawéh’, ‘to sit in a swing,’’ to swing himself or herself (voxo’ yu’kawthé, xoxo’ Wii- kukawe/hé).—ani’ xoxoni’, a wave, waves.—yaxoVY (p. 142: 21), ya’xo- xomni’, a chair. xoxo’, to cough (i’xoxo, nkxo’x0; xoxotu’, Vaxoxotu’, nkxo’xotu’ ). xotka’, hollow, empty.—aya” xotka’ ux’ na/iki OWti ya/ndi, the Bear was sitting in a hollowtree (2:13). aya xotka’ aki/ptpstiki’, he (the Bear) headed off (the Rabbit) in the hollow tree (thus preventing his escape) (2: 26). (Also 7: 8; 28: 146; 31: 34.) xotkayav (=axotka-+-aya”), a hollow tree (=aya" xotka). sxotkaya” hakti/niiki, he got out of the hollow tree (2: 27). xo, to have enough (6: 18) (ixo”, iyi’xon, nke/xon) (6: 9).—fikixo pi, I have had plenty (14: 11). xo"dayi’, the wingless grasshopper when young. ‘‘It is reddish and very offen- sive.” Probably the lubber grass- hopper. xothe’.—doxp itka’ xonhe’di, to put a knife, etc., inside a coat (p. 189: 7). axkido” xothedi, to put a curved object in the belt. axkidon kidamafikye xothedi, to put a horizontal object in the belt. DORSHY-SWANTON] THE BILOXI AND OFO LANGUAGES “ 993 xoWniyohi’, a crawfish (7: 9, 11).— xowniyohi’ duda’yi xohi’,‘‘the old one that eats crawfish,’’ a pelican. xpi.—duxpi’, to pull off a scab or some- thing else adhering to another object (Vduxpi, nduxpi’). — du’xapi, (he) pulled off (31:25). akue’ duaxpi’, to remove a hat from the head. duhapi’; akueé’ duhapi’, to pull a hat from the head (akue’ i/duhapi’, akue’ ndu’hapi’). xta2, (cf. atik).—duatav, to pull (/’dux- tan, ndu/atan; duatantu’, Vduatant’, ndu’xtartu). duatar’ ma’nte deyt’, to move an object by pulling it (i’duatan ma’nte dehay?’, ndu/atan ma/nte de’- hifik’). -duxtav’ dutcké’, to pull out a single arrow from the quiver. duatam’ du’tcitcudi’, to pull out several arrows from the quiver. so”sa duxta’ dedi’, to take one large object off another or from a pile. no™pa’ duxta”’ dedi’, to remove two large objects from a pile. duxtav tisiy’’, to bend backward, as a person, by pulling (i/duzta tisi/hay?’, ndu/axtar ttsi’hink?’). in’duatan tiisi’- hinyé’, I pull you (used if one already holds the person). (See si.) duataw dupiid?’, to pull open a cache or box. duata” xtaho’ (kohi’xti duatav’ ataho’), to make an object fall from a height by pulling. xwithi’xti duxta’ xtaho’, to make a tree, etc., topple over by pulling (i’duata” xtaho’, nduxtan’ xtaho’). du/xtaxta” na, jerking now and then to straighten it (6: 5) (idu’xtav’ na, ndu/xta” na) duxtav” dedi, to pull and go, to drag it along (6: 14) (iduatar’ de’di, nduxtar’ de’di). duatuxta”, he pulled them out (19:13). dasé duxta” xtaho, to make fall from a height by biting. psdehi/ a’ duxta’ni uksa’ki’, to cut a rope with a knife.—udu/xtar, to pull through. av sadiiki’ a’jikada’/ki udu’xtan, to pull thread through a needle, to thread a needle(yudu/atan, nku’duata”).—yadux- ta’, awagon(p. 120: 12, 21; p. 121: 1). yadustav” inktitu’ (or inktatu’), the wagonisours. yaduxta” ko tca’kamnedi’, where is the wagon? ya’duxta” or ya’tctan (G.), wagon. yaduaxta tanhiv, ‘“‘running wagon,’ a railway car. yaduatan’ tanhi’ nittkohi’, a railway. yaduata’ tarhiv’ niitkohi’ ndosavhin anyadi’ si” hin né ndothi’, I see (or saw) the man standing on this side of the railway. yaduxtav’ tarhir’ natkohi’, ‘‘wagon running rvad,’’ a railroad. Yaduxtav taVxsinhinyav’, ‘*Where-the- running-wagon-stands,’’ i. e., a railroad station; a former name of Lecompte, Rapides Parish, La.—pazxtamni’, to move an object by putting a stick against it and pushing it along (ipax- tamni, npa’xtamni’). (Also 21: 40; 28: 85, 87, 147, 148, 150,151; 31: 33, 36.) xte (probably = kte, to hit).—nazté’, to kick (hina’até, utna/at?; naxtétu’, hind/atétu’, una/atetu’). wite’di ko’ kiya’ naxta’ dande’, he will kick him again to-morrow. kiya’ hina/cta, da/nde, will you kick him again? ki- yar’ naxté’, I kicked him again (kiya’ naxtétu’, 3d pl.; kiya’ ina’xtétu’, 2d pl.; kiya’ naxtitu’, Ist pl.). naxte’ hedan’, he has kicked, has finished kicking (hina/- ulé heda”, tina’ até hedav’; naxte’hetu’, hina/axtehetu’, u%na/xtehetr’). he/une’di Vnaxte’, that one kicked you. ya”/na- até’, he kicked me. naxté’k-okde’, kick him and make him go! Imperatives: naxta’ (man or woman to child); na/- utekafiko’ (man to man); na/xtédéki/ (man to woman); na’xtate’ (woman to man); naxtékan’ (woman to woman). tew/iki yande’ naxtate’ (woman to man), kick that dog! naxté ma/nte deyé’, to move an object by kicking it (i/nazxté ma/’nte dehayé’, Ana’ até mante dehifike). nkana’até te’ nkihir’, I have come here to kick him; but it is probable that the first word should be @?na/xté. in’- naxta’ xo, I will kick you, if—(1: 12). naxt’ kan atspa”’hi, when he kicked him, he stuck to him (1:12). a@/nazté, to be inthe habit of kicking; a’naztttu’, 3d du. and pl. toho’xk no%pa/ ama/nki a’naxtétu’, those two horses will kick, are in the habit of kicking. naazté/daha’, to kick them (hina/atédaha’, dnd/zxté- daha’; naatétu’daha’, hina/xtétu/daha’, tina’ xtttu/ daha’). ayi”xtitu’ yarna’xte- tu’daha’, you (pl.) kicked us. nazte’ ktaho’, to make fall by kicking (i’nazte ktaho’, timna’xte ktaho’). kohi’xti naste’ ktaho’, to make fall from a height by kicking. wxwithi’xti naxte’ ktaho’, to make topple and fall by kicking. 224 nat? kidedi’, to kick a light object and send it flying through the air (i’naxté kidedi’, (nna/xté kidedi’; naxté kidetu’, Vnaxté kidetu’, tnna’xté kidetu’). kana’- zténi’, not to kick (kaya’naaténi’, : ka/naxtétuni’, kaya’naxtétuni’, 1 kana’xtéttuni’ xa (w. sp.), or kana’xté- tuni’ cana’ (m. sp.), they never kicked. toho’xk novpa’ ama‘iidé ka’naxtetuni’, these two horses do not kick (are not in the habit of kicking). ktna’- gtétu’, they kick one another (ya’kina’- atétu’, nki’xkina’xtttu’, instead of a’xkt- naxtétu). The last form was given thus, also: nki/xtuha nki’xkina’xtitu’. kdnaate’, to kick something. nki/ndi nkow kinaate’, *‘I-caused-it-he-kicked- something,’? I made him kick some- thing. xte.—diktca’ke de’xté, my hand is numb (asleep) (p. 149: 23). xti (cf. sti).—(1) Very; sign of super- lative degree, as: pi, good; pitko’hé, bet- ter; pixti’, very good, best; Wtsa”, hot; tH tsanati’, very hot; amihi”’, warm weather, summer; amihixti na’, it is very warm weather. — (2) Pre- ceded bya negative: notatall. kadé- nixti’, it does not burn at all. i/ndiz- tihin’ &tikon nani, he could not do that! how would it be possible for him to do that! (p. 159: 1, 2, 3).—2ati on (rather than ¢ézti o”), a sign of past action or condition. a’duti te’, he is hungry (he desires to eat). a’duti t?- xtion, he was hungry. aya’duti ti’xti ov”, you were hungry. nka’duti t#zti ov, I was hungry. xto.—hiVhiyaVhin xto’, given as mean- ing I love him or her, but probably means I love you (see iya”). xtu.—uatu’wiy’ or xtiwiyé, to set or turn an object upside down (uztu/wi- hay’ or atiwi/hay?; uxtu’wihtifik’ or atiwi/hanke’). uatu’wiya’, masculine imperative; xti/wiyeka”, feminine im- perative. —a’wixtup’ xtu’wiyt/ikitute, turned over on; turn it over on me! (20:10). awiatu’witu, they turned it over (20: 11). (Also 20: 14, 24.) xtik.—uvtv’ki or uxtt’/k (uxtaki’, ua- taxki’), to push (2d pers., yuattki, yu/x- taxki, yuxtaki’; 1st pers., nkd’atdki, nku/ataxki, nku/ataki’). imyd/atdki’, I BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 . push you. nyu’xtiki’ (?), you push me (rather, nyu’axtiki, I push you; yaniku’«tiki, he pushes me, you push me.—J. O. D.).—uattiki”? ma/nte deyé’, -to move an object by pushing it (yuxttki’ ma/nte dehay’, nku/xtiiki/ ma’nte de’hiké’). uatiki’ teudedi’, to push a vessel, making it spill its contents (yu’atiki’ iteu’de, nkuatiki’ ntcu/de). uatdki’ dukst’ki, to break (a rope) by pushing. nztuki xaninatiye, to push a heavy object, making it roll over and overin onedirection (yuxtiki’ xa’nina/- tihayé’, nku/xtiki’ sxa/nina’tihtnke’). uti’ ksanhan’ ye’, to push hard against (a thing) (yu’atiksathav hay’, nku/atik sathanké’). uaxttiki’ tp’ or uaxtiki’ kut’pé, to push a hole through (yuatdki’yulpe’, diikuathki’ Wiikutp’). uxtaxk’ ide’, to overturn a vessel by pushing (making its contents spill out) (yu’ata’ aki’ id’, nku’xtaxki’ id’). uxta’k taho’ (uxttiki+-taho), tomake fall by pushing. kohi’xti uxta’k taho’, to make fall from a height by pushing. xwihi’ati uxta’k taho’, to make topple and fall by pushing (yu/xtak taho’, nkuax- ta’k taho’). nyuata’k taho’, 1 make you fall by pushing you. ya/iikuaxta’k taho’, he pushes me or you push me. kidua- taki’, to push it for him (ya’kiduatiki’, ad akiduatik’). ikiduxtiki’, he pushes forthee(you). “/fikiduxttki’, I push for thee (you). ya” xkiduattki’, he pushes for me. hiy aVxkiduxtiki’, thou (you) push for me. kyu’xtdki, to push an ob- ject for another person (ya’kyuxtiki, aw axkyutVki); given as equivalent to kiduztaki, but there may be a differ- ence). kohi’xti kyuata’k taho’, to make an object fall by pushing it from a height for the benefit or injury of another. xwithi’xti kyuaxta’k taho’, to make an object topple and fall by push- ing it, for the benefit or injury of another (ya’kyuata’k taho’, a’xkyuata’k taho’). vuata’x, uxta’ki, he pushed her (26: 70). wuata’xk utohot?, push her and make her fall in! (28: 173,177). xude’dike (28: 196), xtide’diké (29: 36), that way (female speaking). xu’he, to roar (?) (cf. wu’xwé).—Ayiayi uheyan, ‘‘ Waterfall Creek,’? Roaring Creek, Rapides Parish, La. _ BPORSHY-SWANTON | xuke.—wuke’di, to mock the crying or weeping of another (v’kuhe’di,nkuke’di). xuki, to crush or shiver.—nazxuki’, to crush in or shiver an object by tread- ing on or by kicking it (’/naxuki’, tind xuki’). daxuki’, to crush in or shiver an object by biting. duxuki’, to crush in or shiver an object by pressing between the hands. dii/kii- azuki’/, to crush in or shiver an ob- ject by hitting or punching. mavziti ahi ditktixuki’?, to crack an eggshell. idu/xuk’, to crack it for another (ya’kidu’xuki, a/xkidu/cuki). wWkidu’- zuki, he cracks it for thee (you). V/iikidu/xuki, 1 crack it for thee (?) yar xkidu/xuki, he cracks it for me. hiya’ ckidu’xuki, thou (you) crack it for me. xixwé’, the wind (cf. cyu™we).—xtaw?’ poska’, awhirlwind. «taw? poska’ yi’ii- ki,asmall whirlwind. rtew?tsarhamns’, a strong wind, or, the wind blows hard. atawe di, it blows: said of the wind. aux’ tani (=xtawé nitani ?), “big wind.” xuxe’ ta’ni natciya”, a storm cloud. (Also p. 151: 4.) xtintimi’, the north wind.—witintim/’ kd’, the north wind has returned; probably equivalent to ana”, winter. xtintimi’- wade’ ‘‘toward the north wind,’’ the north. xwi, interjection of pain: Oh! Alas! The final sound is a whispered one. xwi'tka, muddy (Bk.) .—ani’ xwi’tka, the water is muddy. (Also 9: 14, 16.) xwidike.—rwidiki’di, loose, loosely. ditktitch?’ xwidiké/di, to tie an object loosely. duni/ni xwt/dik?/di, to roll up loosely, as a bundle (idikiitck? rwtdike’ di, ndi/kittck’’ ewidik’ di; ndii- kittck’’ xwidika’ dande’, 1st sing., fu- ture). xwuthi’, lower; opposite of tawiya” (cf. kohi).—titct” ahi’ xwithi’, the lower eyelids. ihi/yapi’ awithi’, the lower lip. natci’ xwithi’, the ‘‘ lower cloud’”’ orhorizon. tca/hama” zwithi’, the river is low.—fui/hi’, low (24: 8) (evidently erroneous). xya, let.—tudiyav” ka’ ndu’ti xya’, let me eat the roots (1: 2, 3). xyapka/’ or xapka/, flat, low (near the ground) (cf. tapka).—Tcétkana’ kinkiv THE BILOXI AND OFO LANGUAGES 225 kino pa’ ti’ xyapka’ kt’ handov étuxa’, it is said that the Rabbit used to dwell in a low tent with his grandmother (3:1). ati’ xyapka’, atent (like Dakota or Winnebago tent). «akidi xapka, “flat bug,’’? bedbug. waxaxapka, ‘‘flat shoes,’’ slippers. aya” diikxapka aya- inde, a bridge. xya", a sign for must, must be.—do’xpé naské’ kiko’di aya”, the coat must be mended. yaduxtaY” kiko’di xya”, the wagon must be repaired. waxi’ apa/stak ov di xya”, the shoes must be patched. toho’xk wax’ oV di xya, the horseshoes must be made. fe’di xya, he or she must die. te’tu xya”’, they must die. nde’di xyav’, I must go. nde’tu ryan’, we must go. xya, when (refers to past time).—e’ya” hi’ xya® ki/ya de oWkné ttu xa’, whenhe | reached there, he (the Sun) had already gone again, they say (3: 11,12). e’yan nkinhiv’ xyan de or’kné, when I reached there, he had already departed. covnidi’ tew/Aki tcétka’k no/xé yukée/ di zyav’ onti’k ha’/ne otu’ xa, for that reason (it has come to pass that) whenever dogs have chased a rabbit they have found a bear and (men) have shot him (2: 30, 31). xya".—hapenixka xya” hayi, the meadow lark. xye.—zye’pi, shallow, dry (emptied of water). xyepixti, very shallow (cf. D., xepa; Q., xebe). sxyepi/xti tiki’, some- what shallow. xyeéepixti diko’h2, en- tirely dry (Bk.). xyexyo’, why? wherefore?—éti’kiyan- kowni xyexyo’, why do you treat me thus? (2: 23). xye’ni(19: 19; 27: 11), xyé’ni (19: 21; 20:7); xen (92.6,.9: biev7205s.6), xé’ni (18: 17), but, though (15: 6).— nkti’yar nkow ni piati’ xye’ni yaw rkiha’- taxni’, I made a very good house for myself but it was burnt (5: 5,6). nka- duti’ na/tinkih’’ xye’ni yarka’ti, lwished to eat it, but I was sick. te’hunké na’ tikih’ xye’ni atiksapi ya’tikiya/man, I wished to kill it, but I had no gun. ka’wayan ndusi’ xye’ni inske/yanke’, I caught something or other, but it scared me (3: 16,17). ya’xkitca/daha’ xye’ni, 226 etc., you have forgotten us, but, ete. (4: 2). xyi, xyi™ (12: 3, 5; 13: 3, 4; 14: 4, 13, 14, 15), if, when.—de’di xyi pi’ na, if he should go, it would be good. ide’di ayi pv na, if you should go, it would be good. aya’on xyi pi’ na, if you should do it, it would be good. xyi.—eké’ wyi’ din ida’ hi ko, well, why don’t you go? (p. 160: 25). (Also p. 160: 25, 26, 27, 28, 29, 30, 31, 32.) xyi.—ayi’/dé nedi’, to make the sound heard in sawing. zyixyi’/he a’nde, he was making a sort of blowing noise (10: 26).—xyihé’, to growl as a bear does. ayih?’ na’iki Onti ya’ndi, the Bear was (sitting) growling (2: 13, 14).—ayji/’- wahé’di, to make leavesrustle by coming in contact with them (xyi/w ahayédi, xy wahank’ di).—ayuwa’hedi’, to make the sound heard in coming in contact with sunflowers, grass, or leaves (xyuwa’hayedi’, xyuwa’hatkedi’). This is probably a synonym of xyi/wahédi. xyuhi’ (cf. wyi).—ani’ xyuhi’, a current. kixyoxtu’, they ran off (23: 20). xyuhu, (it) smells bad (26: 66; 28: 142, 144); a close odor as from a closed cel- lar, cache, or room. xyulwe.—ixyu”wé, to roar or whistle, as the wind does (see vtiaw¢t’).—cu” we, to whistle, as the wind does. Lamo’ri (adopted word), Lamourie Bridge, Rapides Parish, La.—Lamo’ri “tu, they say, Lamourie. Taryi/Akiyan kinhi’ yantcede’ Lamo’ri tcehe’dan, how far is it from Lecompte to Lamourie? Lamo’ri kinhin’ yantcede? Taryi/fikiyan tcehe’dan, how far is it from Lamourie to Lecompte? Latci’ (adopted word), Biloxi name for Charles Prater, a member of the tribe— meaning not learned.—Latci’ ko Dji/m kue’naska’/ni na’, Charles Prater is not as large as Jim Jackson. (See Tvalé.) m_-+-, feminine sign of admiration or dis- gust; Oh! M-+, do’xpé kidéni’, Oh! what an ugly garment! (meaning the reverse). M+, ka’pixyt?, Oh! how pretty (meaning, how ugly)! ma or mani, a turkey, turkeys.—ma’ sovsa ifkta’, I have a turkey (5: 7). ma yoka’, awild turkey. mahi’, turkey feathers (28: 25). Ma intci’na, (8: 2). BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Ma’ intcind’ (8:5), Ancient of Turkey Gobblers.—mazi’, a chicken, chickens; i. e., domestic fowls. ma/xi indoke, a rooster. ma’xi ya’fiki, a hen. ma/zi yink’, a chick. ma‘wi ind’, chicken manure, hen manure. ma/xi ohoWni, to crow (see kdeké ay/k ma/xi ya/iki duwti ni’, the hen is (standing) eating corn). maziti’, a hen egg, hen eggs. mawviti’ ahi’, an eggshell (see xcuki, imi’). max iWtiyav’, hen eggs. maxi tiya”’ paspahov ha’nde, she is fry- ing eggs. mai’ taini’, a chicken’s giz- zard. (Also8: 19, 23, 27; 11: 1, 5; 28: 26, 27, 28, 34, 37, 49.) ma, ama, hama, ma® (26: 20), the ground (cf. hamaki below). sik ma iyoka, ‘squirrel staying under ground,”’ a salamander. ma/hieya”, an island. mayi™ni’, to walk on the ground (i/ma- yimni’, 2d and ist sing.). ma’yinni’ ipe’: wa/av’ ma/’yitni tpé’, to wear holes in shoes by walking on the ground (wa/xi Vmayin’’ yutp’, wa/xi Vmayinni’ Wii- kutpé’). isi’ mayitni/, the soles of the feet. kcicka mayittka, ground hog. ama’ toyma’/iiki, he is lying on the ground. ama’ atxe, frozen ground. tohoxka’ ama’ ke’di, the horse paws (or pawed) the ground. ama’ tee’, “this country,’ Louisiana. pétuate amatciha, fireplace. ama’ kidotci’, hama kidotci, ‘‘wet earth,’? mud, a little mud. ama’ kido’tciati/ (=hama kitdot- cixti), wauch mud, deepmud. Ayixyi makidote onyar, ‘Muddy - place creek,’’ Mooreland, Rapides Parish, La. ama’ kiidipi’, a hollow (in the ground). ama/xidi’dihe’ omni’, a quick- sand. a/mainkta’ (=ama/+iikta’?), this is my land (rather, the land is mine). watckuyé hudi amdvya, a sugar field.. amatcti’, amateti, red paint (G.), “red dirt.”? amotni’ (=ama-+omi), ‘land worked,”’ afield. amotci’ hay’, ‘field dwells-in always,’’ a weed found in Louisiana,the Solidago. Amo/yixya”’ (=amoni-+-ayixya”), ‘Field Bayou,”’ Baton Rouge, La. a%sé’p hama’ toho’ ma/niki ko kta’, the ax lying on the ground is his. hama’ méstda’, a dish made ofearthenware or pottery. hama’ pxaki’, sand, sandy land. hama’ yu-. hedi’, an earthquake (ywhi, to shake). DORSHY-S WANTON ] (Also 10: 6; 15: 1; 20: 46; 21: 3, 26, 27.) hama/fik, on the ground. hama‘fik tanhin’, he ran on_ the ground.—ma/yinkédi’, to use a hoe, to hoe (i/mayinke’di, maxke’di; ma’- yinketu’, Umayitketu’, maxketu’).— maxawovni,a spade. maxawoWni kov hutpé’, to dig with a spade (maxawoWni ayo” yutpe’, maxawow ninkow tiikutpe’). (Also 28: 239, 256, 258.)—ma’x homni’, a cache; to bury in a cache or grave (ma’/x ayowni, ma’x nkowni). amaxi’, agrave(=kahoy?’). amazxi’ kedi’, to dig a grave (amaai’ ike’di, amaxi’ nke’di).— ama’‘iika nini’, he is walking on the ground (ama‘iika yini/ni, ama’iika tinni’- ni; ama’iika ni’ ha/maki, they are walk- ing, etc.; ama/iika yi/ni ha/maki, ama/ii- ka tnni’? ha/maki).—md/iiki, maiiki’, classifier, the reclining or horizontal object with szazra, sig. ‘‘standing.”’ anya to’xmaiki/ a/yéhav ni, do you know thereclining man? ti’ no™pa/ xa/xama/ii- ki ko tcti’ xé (w. sp.), the two (standing) houses are red. hati’ ki/naxadi’ manki’ ko sav’ xé (w. sp.), the scattered houses are white. aya” nonpa’ w«a/xa mainki’ ko te’ di, the twostanding trees are dead. aya ki’naxadi’ manki’ ko te di, the scat- tered treesaredead. aya poska/ mafi- ki’ ko te’di, the curving forest is dead. toho’kx toho’ ma’iiki ko sat’ xé (w. sp.), the reclining horse is white. asép hamd’ toho’ ma’iiki ko kta’, the ax lying on the ground is his. spdehi’ ma’niki ko kta’, the knife is his. atyd/ to’x ma’iiki ko teaka” maiikiha”’, whereis the reclin- ing man? inaya® kok wahe’ntk te’hinyé kt ima’iiki xyo’, before the sun moves, I will kill you as (or, where) you recline (2: 24, 25). te’hitiké ma’iiki xyo’, I will certainly kill him as (or, where) he re- clines. yusatza’ ma’iiki, it is (=lies) dusty. aya” kad’ni md’/iiki, the wood does not lie burning (=is not burning). aya” kad’/ni xa ma/iiki, is not the wood still burning? tew iki ma’fiki a’duse, that (reclining) dog bites. nka’diyan & manki’, my father he reclines, I have afather. nki/niya® & maiiki’, my-elder- brother (male sp.) he reclines, I have an elder brother. xkatxo’ ée maiiki’, I have a grandfather. manki’ in all such sentences refers to males, not to THE BILOXI AND OFO LANGUAGES 927 females (see nafki’). antatka’ maiiki’ no’ tnte’, a child reclined to-day, i.e., a child was born to-day. aso” poska’ iW sihi’xti ma/nki, di, he said that he lay (=was) in great dread of a brier patch (1: 16). ima’fki, you recline (?): inayav” kd’ kaahe’nik te’hinyeé kt. ima’iiki ayo’, before the sun moves, I will surely kill. you as (or, where) you _ re- cline (2: 24, 25).—amaziki, classifier, du. and pl. of mafki: ayaV’ no pa a/matiki’ ko tedi, the two stand- ing trees are dead. toho’xk no™pa/ aa/xa a’matiki’ ko sitpi’ xé (w. sp.), the two standing horses are black. toho’xk nompa’ ta/ni a/manki’ ko tet’ wxé (w. sp.), the two sitting horses are red. toho’/xk no™pa/ tei/di a/manki’ ko sav” xé (w. sp.), the two reclining horses are white. toho’xk nonpa’ ni/ni a/maiiki’ ko toxka’ xé (w. sp.), the two walking horses are gray. toho’xk no™pa’ tawhin o/manki’ ko kdexi/ xé (w. sp.), the two running horses are spotted. toho’xk aa’ caxa a manki’ ko sav xé, the stand- ing horses are (all) white. toho’xk idan a/mafki’ ko tet’ xé, the sitting horses are (all) red. toho’xk tei/di a manki’ ko sip’ xé, the reclining horses are (all) black. toho’xk ha’ki- nini’ a/manki’ ko toxka’ xé, the walking horses are (all) gray. toho’xk ha/tan- hit a/matiki’ ko kdexi’ xé, the running horses are (all) spotted. a%sép no™pa’ amd‘iki ko kta’, the two (standing) axes are his. asp no™pa’ hama’ tei’di amd iki ko iikta’, the two axes (on the ground) are mine. asép xa/xaxra ama iiki ko pa/na inkta’(+2xé), all the standing axes are mine. a%sép tei/di amd fki ko pa’na inkta’, all the reclin- ing axes are mine. a%st’p xd/xara ki’- naxadi’ amad’iiki ko pa’na iikta’, all the scattered (standing) axes are mine. ha’pi a/maiiki, some leaves (used be- cause they hang down, M.; but Bk. gave instead ha’pi tcina/ni). ya’niksi’- yor ama/iiki, some pipes are still there. toho’xk no™pa’ ama/iiki a/nactetu’ xa, those two horses will (are apt to) kick (fem. sp.). toho’xk amd‘tiki ikta- daha’, those are my horses. toho’zk ama’fiki Wtadaha’, those are your horses. aVya nompad/ ni/ri ama’ niki 228 nkythowni, I know the two walking men. aya tci’di ama’‘fki a’yehtv ni, do you know (all) the reclining men? aWvya ha’ kinin’ ama’iki a’yéhi’ni, do you know (all) the walking men? avya ha/tahin ama’iki a/yéhiWni, do you know (all) the running men? amaki’, trailing something (28: 41). avya xa/zaxa ma/nktu, they (all the men) stand (said of many). ma’nki- wa’yan, toward the horizontal or reclin- tng object. ayirya” mda’ikiwa’yar, toward the bayou. atya/di ma’ikiwa’- ya”, toward the reclining man. ma’fik- dé, ma/iikd¢é or ma’fidé (=maiki-+-de) , this reclining or horizontal object. tew’iki ma’/nkdé ka/duseni’, this reclin- ing dog does not bite. psdehi’ ma’nkd¢é inkta’, this (horizontal) knife is mine. psde’hi no pa’ mankd¢ée’ indi’ta, these two knives are his. atse’wi nonpa/ ma’ nikd¢é vyiku’di, he gave you these two (horizontal) axes. tema/ikdé, this reclining or horizontal object. a”ya’ tox ma/iikdé nkyéhowni, I know this re- clining man. ama’fkidé (=maiiki-+de) or ama’iidé, these two standing, sitting, reclining, walking, or running objects; these (pl.) standing, sitting, reclining, walking, or running animate objects.— anya’ norpa’ amd’ikidé ka’donxtuni’, these two men are blind. toho’xk novpa’ ama‘nidé ka’naxtetuni’, these two horses will not (=are not inclined to) kick. toho’xk nixucu’ naské’ ama/nidé a/dustu’ (+aa), these two mules bite. ewa- ma’niki, all of them (the reclining ones). (Gatschet gave this as hewma’gi.) he- ma fiki nonpa’, those two reclining ob- jects. axkidow’ kidamankye xothedi, manki, to put a horizontal or long ob- ject, as a knife,in the belt. he’xaza’ ma’niki nonpa’, those two standing objects. ma’fikiya™, that reclining or horizontal object. aya’ to’x ma’nki- ya” nkyéhowni, 1 know that reclining man. psde’hi ma’ikiya® inkta’ni, that (horizontal) knife is not mine. psde’hi norpa’ ma’ fikiyan i’ndikta’ni, those two (horizontal) knives are not his. psde’- hi ma’fikiya® pana” ifkta’, all those (horizontal) knives are mine. atse’wi norpa’ ma/fikiya® nyiku’di, I gave, or give, you those two (horizontal) axes. BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 tev dtki ma/fkiya ana’xé te’, I wish to hear how he is (Jit., how he reclines). teV'diki hi’mankiyar’ tna/’zé te’, I wish to hear how you (sing.) are (4: 12). tceV'diki manktu’ tna/xé te’, I wish to hear how they are. tci/diki hi/mai- ktu’ tna’ xé te’, I wish to hear how you (pl.) are. o” manki’, one of the signs of past time, referring to a horizontal object: already. e’ya” nkithin’ yatka’, te’ ot manki’, when I reached there, he was (lay) already dead. ha’maz, they lay (14: 8). maz, (they) lay (14: 18). manx, she lay (16: 4). amaz (18:16). manktu, they reclined (24: 12). man, reclining (28: 165). makonni’, he made it lie (28: 240). i@mank?, bathing (lying?)in the blood (31: 37,41). (Also 8:12, 16, 17,28; 9: 1;.10: 144755 7; 19: 2; 20: 15; 21: 18, 22, 24; 22: 4; 28: 8; 24: 14; 26: 4, 38, 40, 41: 28: 11, 13, 98, 99, 107, 108, 116, 117, 126, 141, 148, 150, 240; 29: 27, 34; 31: 18, 36; p. 117: 3, 10, 14, 15, 16; p.118: 9,10, 11, 12, 13, 14; p.119: 2.) htmki’, applied to animals (not human beings) and inanimate objects.—no”pa tci/ himki’, one (book) is lying on another, two (animals) are reclining together. da’ni tc’ himki’, one (book) is lying on two othersin a pile, or, three (animals) are reclining together.—ha’maki, a col- lective sign, refers to a few (aya’maki, nka/maki). aya norpa’ xa/xa ha’maki nkyéhowni, I know the two standing men. aVyanorpa’ xthe’ ha’maki ntye- howni, I know the two sitting men. avya norpa’ tei’ ha’maki nkythorni, I know the two reclining men. aya noma ni? ha’maki nkythoW ini, I know the two walking men. a”ya nompa’ ta” hin ha’maki nkythowni, I know the two running men. aya xa/xaxa ha’- maki a’yéhavni, do you know (all) the standing men? aVya a’xthe ha/maki a’yéha’ni, do you know (all) the sitting men? toho’xk nonpa’ tan’hin ha’maki kdexi’ xé (w. sp,), the two running horses are spotted. ha’maki implies that the attitude was assumed before the persons, etc., were observed by the speaker: uta’ ha’maki, they were already sitting in it. This differs from -tu: utatiu’, they (went and) sat DORSEY—S WANTON] in it (acts of going and sitting being seen). plcaskitni’ du/ti ha’maki, they are eating bread. ptcaskimni’ iduti aya’maki, you (pl.) are eating bread. ptcaskimy’ ndu’ti nka’maki, we are eating bread. In the following case, hamaki was said to refer to a single agent. eyan ki¥dihan kiduni’ da’ tca- kica’ke ha’maki, when he reached home, he gathered a lot of young canes and hung them up (2: 2, 3). aya’maki, 2d pl. or collective. ptcaskimni’ Vduti aya’maki, you (pl.) are eating bread. nka’maki, 1st pl. and collective. ptga- skin’ nduw’ti nka’maki, we are eating bread. (Also 20: 39; 28: 131, 134; 31: 19, 22, 29; p. 117: 6, 9, 11, 13.) mak, the chest.—tama’iik, deer-brisket (26: 50, 86, 88). amd/‘figiya”’, the chest of a male or female. ma‘7i- giaho’ya, sternum, breast-bone (G.). mak ti/didih’ o® tyi’, ‘‘medicine for darting pains in the chest’’: the root of this plant is made into a tea, which is used as a remedy for darting pains in the chest. ha’ima’figiya” o’ya, the front of your garment (dress) is open. ima’figiyan pide, your dress is open (p. 140: 32). toho’xk ma/iikiyatu’, a saddle girth. maktcuhi’, grapes.—maktcuhi’ paV hin, a grapevine, grapevines. ma/xtco xohi’, ‘ancient grapes,’’ raisins. maxo"tka’, the palmetto (the larger va- riety ).—maxoV tka yixki’, the small pal- metto. maxoVtk xo’hi a’/naki, ‘ancient palmetto fruit,’”’ a cocoanut; cocoanuts. maxovt xohi’, ‘the ancient palmetto,” a species of cactus found in central Louisiana, along the banks of Bayou Boeuf, Rapides Parish. This species is not over 2 feet high, is destitute of leaves and red buds, being green all over and abounding in thorns averaging half an inch in length.—maxot/’, a fan. maxovt ha/tkuxo™mi’, a palmetto fan. Ma’mo, an Alibamu.—Ma’mo aryadi, Ma/mo hanya’ (Bj., M.), or Ma’mo THE BILOXI AND OFO LANGUAGES 929 aside (11: 19; 18: 9). mat’tka, else- where (21: 28). azkte’ ha® mati fikde, I hit him and got away from him (p. 140: 21, 22, 23, 24, 25, 26).—ma’nte deyé’ (mante + de), to put him aside or out of the way (ma/nte de’/hayé’, ma’nte de’hitike’). ktcihin ma’nte deyé’, to throw aside the cover (of a bed). duztar’ ma’nte deyé’, to move an object by pull- ing (v’duxtaY” ma/nte de’hay’, ndu/xtan ma’nte de’hitiké’). paw’ ma’nte deye’, to move an object by punching it. uxtik’ ma’nte deyé’, to move an object by pushing it. naxté’ ma/nte deyé’, to move an object by kicking it. ma/’sa,mas(28: 208, 209), masi’,amasi’, iron, metal.—ma/sa @/tsanati’ ktedi’, to hammer very hotiron. ma/sa Wtsanwti/ tcti’ oni, to make iron red hot. ma/si koW Usa” tikpé, to burn a hole through an object with a hot iron, ete. (lit., iron using hot burn-a-hole-through). This peculiar collocation was given by M., who gave the synonym also, the latter being the better collocation. masi/f- kteomi’, ‘‘iron for-hitting made,” a hammer. masi/fikte yinki’, “‘iron for hitting small (object),”’ a hammer. mas’ nduata”’, I pulled achain. ama/- sikte’ hayi’ (‘‘always beating iron” ?), ablacksmith. mas kte’ti (=masa+-ktedi +ti), ‘“‘iron beat house,’ a blacksmith shop. mas psovti, ‘‘sharp-pointed iron,’”’ a bayonet. mas’ wahi/, a file. ma’s thtctitka’, apitchfork. ma’stitciitka’ tansi’ nkaxiVY, I thrust a pitchfork into hay or grass. ma/stitsan’ kon’ tikpé’ (lit., hot-iron using burn-a-hole- through; a better collocation than ma’si korn wtsa® wukpé, which see) (ma’stitsa” kayo” yukpée’, ma/sitsav” nkoVY Wikikp’). aks amasi, ‘gun iron,’’? gun barrel. amasi’ sonhomni’, an iron kettle. ha’masa pstiki’, ‘‘sew- ing metal,’’ a sewing-machine. amasi’ sidi’, ‘‘yellow metal,’’ brass. amasi/ sidi’ soVhonni’, a brass kettle. hama/sa tcti’ (=axisax tett), ‘red metal,’’ copper. hayandi (Bk.), an Alibamu person, the matu’hu, ‘leather vine’’ (6: 14). Alibamu people. Ma/mo hanati’/, an mi.—mihit’, ami/hi, to be warm, Alibamu woman. as weather (ayimi’hi, nka’mihi’). ma/nte, ma/nta (27: 8), out of the way, tohana/k mihit’, it was warm yesterday. aside.—ma/nte da’, get out of the way! wite’di ko mihi’ dande’, it will be begone! (p. 149: 9,10,11,13). mantk, warm to-morrow. wite’di ko mihi” ko, 230 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 nda’ dande’, if it be warm to-morrow, I misi’, to sneeze (7/misi, inmi/si, misitu’, shall go (also 12: 3, 6).—a’mihi"’cti, to be very warm (aya’mihin’cti, nka/mihiv ati). a’mihinati’, hot weath- er. amihi®™xti na, it is very warm weather.—i’xkimiy?’, to warm himself at afire (V/xkimi/hay?, Vakimi’ htnk? ).— amihi’yé, to warm any object (amihi’- haut’, ami’ hink?).—a’mix kte’di, mixkt- tedi’, to ‘“‘be hit by the heat’’ (?); to perspire (ayi/mivkte’di, mixkte’di (sic); Vmiakitedi’, drmi/xkitedi’).—amihiv, a- mix, (1) summer; (2) a year.—ami/hin de’, this year (M.). ami®’ sonsa’, ami’x sotsa’, a whole year; one year; ami®’ no™pa’, two years. amihahna’, this year. ami’x kdi, or amvxz kidi’, ‘‘warm weather has re- turned,”’ spring of the year.—amixkav yih’, to be waiting for summer to come (amixkan’ ayihi’, amixkan/ nkihi’).—amiho”, or a’mihonni? (= amihin--omni), afever; to have a fever (ya’mihowni, nka’mihoWni; a/mihontu’, ya’ mihortu’, nka’mihontu’). ya’mihow- daha’, you (pl.) were feverish; had a fever. a’mihontu’ ha’ni, perhaps they have a fever. amiho™ ha’nde, he still has a fever. ki nka’mihow dande’, I shall have the fever again. amihow sidi’, the yellow fever. amihow tixyi’, ‘fever medicine,” fever weed; a weed about 4 feet high, growing in the pine forests near Le- compte, La. It has white blossoms, and its leaves resemble those of peach trees. A tea made from this weed is drunk to produce perspiration. mikoWni, a hoe.—mikoWni toho’ kta’ni, the hoe (reclining) is not hers. mikowni kow hutp%’, to dig with a hoe (miko’ni ayow yutpe’, mikowni nkow afikutpé). (Also 21: 33; p. 120: 11.) mixyi’, to move in a circle, as the hands of aclock; to go around an object by moving in a circle (i/mixyi, nmixyi).— kiya’ mi’xyi ko’ (implies a contin- gency), when it turns again in a cir- cle.—Tettkand’ kiteu’di, mi/xyi dedi, when he (the Bear) had put down (the young canes) for (before) the Rabbit, he started offto walk around him (2:19). amixye’, they passed [around] (20: 32). Vmisitu’, Crmisitu). miska’, or mi’ska, (1) fine (not coarse); thin. wiiktca’ki miska’, fine thread. (Also p. 149: 12, 13.)—(2) (=yinki), small. a’yipatu’ miska’ xyé (=a’yipatu’ yink’’ xyé), your heads aresmall. tewi/ miska’, the small intestines. atsna’ mvska, small ducks (of all species). aya” miska’, undergrowth. (Also 20: 50. )—Miskigu’la, said by Gatschet to, have been the Biloxi name for the Pascagoula Indians. Not known to Bj. and M. momoxka/’ (Bj., M.), tamo’maha/yi (Bk.),ahumming-bird. (Also 26: 25.) mistisé’ (Bj., M.), or miisiidse’ (Bk. ), a bridle.—mii’stisty?’; ltoho’xk mistd- styé’, to put a bridle on a horse (mts- tiisé’hayé’, mistdst’/hinke’ ). miisuda, misfida’, miisii’da, a dish; a bowl.—a’ya" misida’, a wooden dish. hama’ misiida’, a dish made of pottery. miusidaikta’ dutcadi’, to wash her own bowl. miustda’ kdopka’, an earth- enware bowl. midtisiida’ sditka’, an earthenware dish (such as is used for meat): literally, ‘‘elliptical dish.’’ misid’ yinki’, an earthenware cup. miisada’ honni’, ‘‘ dish with a handle,’’ a pitcher. mi’stit xapka’, an earthen- ware plate. na-, prefix indicating action by means of the foot. -na, a sign of habitual action; as, from asné, to steal, comes asnéna’, one who steals habitually, a thief; yetcimna’ (perhaps from yétcpi), a habitual li- ar. Used frequently in forming names of mythic representatives of the vari- ous species of animals: Ska’kana, the Ancient of Opossums (7: 1, 2, 3, 6, 7, 10). Tumotckana, The Ancient of Wild Cats (8: 1, 4, 5, 9, 11, etc.). na, masculine oral period; used in mak- ing assertions; a sign of voluntary ac- tion (its feminine is 2?).—oVni na’, he made or did it of his own accord. nkowni na’, I did or made it of my own accord. nde’di na’, I went of my own accord. tiné’ kosa" na’, thatis a white house (m.sp.). do’xpé naské’ kiko’di na’, she mends or mended the coat, the DORSEY—S WANTON | coat is mended. (See za, xé, xyéxyo, naxo, neya, han.) na sometimes in- dicates that a person out of doors is addressing one in a house, as dedi na, he has gone; ndedi na, I am going. Eka’, ‘‘asov ayit’ sihi/xti ko’, asow iWv- non da’hi na,’’ ‘‘then’’ (the Frenchman said), ‘‘as you are in great fear of bri- ers, I will throw you into them”? (1: 17). aso’ kde’hinya na’, I will send you into the briers (1: 18; 6: 18). na, used (1) in warnings and prohibi- tions, after ema”, lest; also alone (p. 142).—ema’ ida na’, beware lest you go! (or, do not go!) ema” iyotu’ ha na’, beware lest they shoot you!—(2) might; oho” na’, it might go off!—(3) would; dedi xyi pi’ na, if he would go, not be (18: 3, 5, 6; 20: 22; 21: 16). it would be good. nani (wo) it would ayaon xyi pi’ na, if you would do it, it would be good. nka’pstiki na kde’psi, I sewed till night. na.—nana’ycyé’, to shake a tree in order to shake off the fruit (nana’ychaye’, nana’ yehinke).—duna’nayéy?’ (nanayé), to shake a person. dusi’ duna’nayéy?’, to shake a person when one grasps him (dust duna/nayéthayé’, ndu’si du- na/nayzhinike’).—nana’yé, loosened, as teeth. na.—kidu’nahi’, to turn around, to roll over (ya‘kidu/nahi, a/xkidu/nahi). studi ko’ kidu/nahi’, to turn around on his heels. kidu/nahi’ dupidé’, to un- cover by rolling, as when one takes off bed covering. ani’ xyu/hi kidu’nahi’, an eddy. mas? nduxtaV kidu/nahi’, I pulled a chain and it (a log) turned over. o/’di -kidu/nahi ha/nde, the fish still goes around(=swims around).— kidu/nahiyé’, to cause an object to turn around or over; hence, to turn around, as a gimlet; to turn, as a bundle, etc., in a horizontal plane (kidu’nahihay?@, kidu/nahiiik?’). mast’ nduxtav kidu/- nahihinke’, I turned over (a log) by pulling a chain. wudu/naho”, (she) went (flying) around (28: 67).— kidu/nanahi’, to turn round and round. kand’xka kidu/nanahi’, to turn round and round, as the hands of a clock.— kidu/nanahv xtaho’, to moveand writhe, THE BILOXI AND OFO LANGUAGES 231 as when in pain (ya’kidu/nanahi/x taho’, a/xkidu/nanahi/x taho’).—udiiwv- nahoni’, to fly round and round.— kinahi’, any thing rolling downward (G.). wa’ninati, he was rolling (ixa/na- nati, Unkxa/nana’ti, xa/nina’titu, ete.). dfikxa/nana’ti ma/iki, I am rolling while reclining. wupa’ninahi’, to make a heavy log roll in one direction by pushingit (yu’panina’hi,nku’panina’hi). kyupa’ninahi’, to make a heavy log roll in one direction for another per- son by pushing it (ya’kyupa/ninahi’, a’xkyupa’ninahi’). inahitiati, (it) is too apt to rock (26:32). inahit, it might turn (26:32). (Also 15:1;17: 2; 28: 23, 36.) naha, after, afterward (18:12, 13; 21:13; 23: 8, 12, 14; 24:13; 28: 123, 134, 175; 29: 12, 18). nahati’, naha/di, naha/diya®, naha/d, naha’t, naha’ti (28: 80), a canoe, a boat.—wite’di ko’ nkimahit’ dandeée naha’diya”, I will paddle (or row) the boat to-morrow. naha’d aka, the boat went against it and stopped. na- ha’t peti’, ‘‘fire boat,’? a steamboat. naha’tpet akanyan’, ‘fire boat goes against and stops,’’ a steamboat land- ing. (Also 10: 1, 2; 26:1, 15, 19.) nahi.—kina’hi, he painted himself (21: 28, 33). kinahi’, black paint (G.). ginahi’, I paint myself (G.). nahi.—upanahi’’, to knock down a hang- ing object, or a stick set up with one end in the ground (hipa’nahi?’’, diikpa’nah?’). naxa’xa, naxa’x, now, just now, just (29: 16), not yet (28: 225, 238).— hitiksoWtkaka’, naxa/xa nyu’ kitiki’, O younger brother, now have I told you (5: 7, 8. Also 21: 27; 29: 21.) naxé’, to hear (i’/navé, ina’xé, 4: 4) (see hayi®). tc¥diki matikiyar’ tina’xé te’, I wish to hear how he is. tci/dtki hi/matikiyaY @na/xé te’, I wish to hear how you (sing.) are (4: 1, 2). nyvnaxe’ na/inkihi’, I wish that I could hear from or about you! na’xé haka™hi’, to tell what he hears, i.e., to tell news (i/naxé haya’karhi, ima’ xé ha nka’ ka hi).—ka/naxéni’, not to hear: to be deaf (hkaya’naxéini’, 732 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 nka’/naxtni’; ka/naatuni’, kaya’naxtuni’, nka’/naxtuni’). arya’ ka/naxéni’, a deat man. si?to’ nonpa’ yuké’ ka’naxtuni’, those two boys are deaf. (Also 7: 10; 8: 17, 24; 18: 2; 20: 27, 28, 29; 23 12; 24: 12; 27: 7; 28: 215, 216; 29: 135 p, PEG217; 48:) naxki’ya, ought to have (p. 152: 2,3, 4).— ikande narxkiya’, I am not that one (26: 50; p. 158: 24, 25, 26, 27, 28; 28: 105, 114, 190, 245). naxo’, a sign of past time: refers to an act which is not done any longer.— ni’ hinedi’ naxo’, he was walking (but he is no longer doing so). heke’wihi’ naxo’, he did think so (then, but he does not now). athi” ayi’/hi naxo’, you did think (then, not now) that he cried. kawa nkyehottuni naxo nkan- yasaxtu hi, when we were (=lived as) Indians in the past, we knew nothing (5: 8). (Also 6: 20; 21: 39.)—tcehe’dan hétu’ naxo’, how far or how long did they say that it was? (said to a man or to men; without the nazo’, it might be said to a woman or to women). nani, na™ni, can (28: 96), might (28: 165; p. 145: 35), must (27: 19).—nani xyo, must have (16: 7). (Also 28: 114, 190, 245; p. 152: 16, 17, 18, 19). na/nte.—tca’k na/nte nedi’, the middle finger. isi’ na’nte nedi’, the middle or third toe. na’nteke, nearly.—azésa’x ya’fikatca’ na’nteke, rwy money has nearly given out (p. 167: 7). ni’xta tca na’nteke his breath has nearly gone (p.167: 9). wmi/ata ya'fikatca na’nteke, my breath has nearly gone (p.167: 10). (Also 26: 55, 72,81; 28: 221; p. 140: 36, 37; p. 141: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10.) na/o".—na/orde’yé, to set the grass afire (28: 81, 82). na’pi, nap, na”pi (28: 128), nap (28: 100, 108), nowe, na/’wi, day, daytime.—na’pi yavVxa, almost day. ana’ pi, daylight (28: 22). na’p sonsa’, one day. na’p ktypini’, a bad day, un- pleasant weather. nkanapini’, I do not (sleep) till day (7: 5, 6). nap so’ sa, one day; nap no™pa’, two days. no’we nav ni hinya’ndihiY dande’, I will think of you each day (4:6). navpi hudi’, ‘‘day is coming,’”’ dawn. napi- xti’, clear, as the weather; ‘‘a pretty day.” napka’ yihi’, to be waiting for day to come (napkat’ a’yihi’, napkav nkihi’). kde/napi, till day, till morn- ing. ni’ hine’ kde/napi’, he walked (was walking) tillday. kana’mini, not day (24: 13). no’énte’, naude’, no/wide (p. 126: 7), nord (5: 1), na’winde, na’ wiindeni’, nao’ tka (28; 233), to-day. naon, daylight(28: 244). nau, weather (p. 151: 5). na’wind?’ avxti kade’ni ndoWxtu, we have seen the mute wo- man to-day. a®tatka’ manki’ no’inte’, a child was born to-day. nawatcka’ (=nawi-+ atcka), ‘‘day near,” just before day. nawo zxi/di, nauxi’ya, na’ xwidi, noxwi’ di, no’xi, noonar’, ‘ chief day,’? Sunday, a week. nka’tamini’ nawo xi’di sonsa’, I worked one week. Towe nauxiya, ‘‘Frenchman’s Sunday,’”? New Year’s day. noxwi/d sonsa’, ‘‘one Sunday.’’ no’xi tca’ya, ‘‘Sunday gone;’’ Monday. nozxwi/ soVtka, ‘‘Sunday’s younger brother,” Saturday. noorxi’ nitani’, ‘‘big Sun- day,’’ Christmas day. (Also 9: 2; 10: 1; 14: 13, 14, 17, 20; 18: 4, 6; 20: 48; 24: 14; 25: 2; 26: 2; 28: 108.) napi’ or nam, to bother.—kudunapin?’ or kudu/namni, be did not bother him (p. 150: 10). kuyudunapini’ or kuyudu’- namni, did younot botherhim? (p. 150: 11). ndunapini’ or ndu’/namni, I did not botherhim (p.150:12): indunapini’ dande’, I will not bother you (p. 150: 18). yandunapini’ dande’, he will not bother you (p. 150: 14). naské’, long; tall, as a tree.—a’naztu’ nask’’, their hair is long. do’xpé nask’’, ‘‘long cloth,’’ a coat. aya”, nask’xti, the tree is very tall. édi’, avyadi si’ naskéxti’ kito’ni de’ oVkné étuxa’, behold, a man with very long feet had passed along ahead of him (8: 2, 3). naski’xti, very long (28: 97). naskeyaY (=naské+yar, locative); 272-8: 28: 9, 48, 124, 130, 147, 159, 151, 154, 159, 164, 167, 171, 172, 175, 185,. 189, 198, 201, 203, 208, 232, 235, 237; 29: 1, 2, 3, 6, 8, 15,18; 21, 23, 25, 36; 81: 13, 14; p. 117: 1, 17, ete.) nedi’ (cf. né and ti).—tcak na/nte nedi’, the middle fingers. isi’ na/nte nedi’, the 236 middle or third toes. mnindoxpt/ ov nedi’, he has on pantaloons alone (see doxpé téduxka (Bj, M.)). tcotho’nde oW ni, ’xa on ne’ di, he had on the breech- cloth, that was all he had on (Bk.). neheya”’x.—neheya x ki’ dina” we dedi, though almost sure not to reach there he goes (p. 163: 12). né’tka, right here (28: 99, 108, 117, 126). ' ni.—duni’, totwist (idu’ni, ndu’nt). duni’ ta inhéxtr’, to roll up very tightly, asa bundle (i/duni taVimhéxti’, ndu’ni tat’- iNhéxti’). axo’g duni’, young canes (2: 16,17). dunahi’, or dunahi”, to turn. nki/ndihe’ ndunahir’, I turn(ed).—du- nini, to roll or fold up an object, as a blanket, etc., several times (iduni’ni, ndunini). duni/ni xwidike’di, to roll up loosely, as a bundle. tepu/xi duni- ni’, to fold or roll up a blanket several times.—2a/nina’tié, to make a heavy object roll over and over in one direc- tion (xa/nina’tihayé’, xa/nina’tihinke) . xa’ nina’ tinke hin nkand’, I stand (there for some time) and make it roll over and over in one direction. uatiki’ xa/nina’tiyé, he pushes it and makes it roll over and over in one direction.— za’nina’ti dedi’, it rolls over and over in one direction (when one pushes): said of a heavy log, hogshead, etc.— za’nina’ti ha’nde, he was rolling along (8:2). (Also 8: 4.) ni, nix (28: 100, 102), nix (28: 124, 129) (cf. né), to walk (yini’, u®ni’); (H., dide (d¢id¢e); D., mani; (., Os., man¢in; K.., manyin ; Kw., mand¢in; Te., many). ni’ hine di, he is walking (yini’ hine’di, Un?’ hine’di). ni’ ha’maki, they (a few) are walking (yini’ ha’maki, ini’ ha’maki). ni’ hiyuke/di, they (many) are walking (yini’ hiyo/yuke’di, dni’ urike’dt).—niv’ hine’di naxo’, he was walking (then, but not now). Imperatives: ni (to a child); ni’tki (man to woman); nitki’ (woman to woman); nifakta’ (man to man); nitate’ (woman to man). kd- dipi’ ndosav hin sinto’ ni né’ ndonhi’, I see (or, saw) the boy walking on this side of the ditch. aya ni’ hine’ a’yé- hi”’ni, do you know the walking man? nv nde’di, 1 am going to walk about. avya nopa’ ni’ ha/maki nkyéhoWmi, or BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 aya nonpa’ n’ni ama’fiki. nkyéhor’ni, I know the two walking men. toho’xk ni’ hine’ ko’ toxka’ cxé (w. sp.), the walking horse is gray. ama’fika nini’, he is walking on the ground. yini/ he’- detu, you (pl.) have finished walking. anya’ di ni’ newa’ya", toward the walk- ing man. ni’ hine’ kde’kiitixaxe’, he walked till noon. dni’, I walk (28: 21). ne, moved (28: 128) (?). kina’- yeni, he did not move (29: 34). utni’ kde’psi, I walked till night. wni/ kde’- nanpi, I walked till day.—ni’/ni, a dual and frequentative of ni; the two walking objects. aya nopa/ ni/ni ama’fiki nkyého’ni, or aya no™pa’ ni’ ha’maki nkythot’ni, I know the two walking men. toho’xk no™pa’ ni/ni a’- manki’ ko toxka’ xé (w. sp.), the two walking horses are gray. anya’ ni/ni ne’dé nkyého’ni, I know this walking man. atyd’ ni/ni ne/yan nkythowni, I know that walking man.—hine’, the walking object. aVya ni’ hind a’- yehu’ni, do you know the walking man? toho’xk ni’ hine’ ko’ toxka’ xé (w. sp.), the walking horseis gray. ema”, anya’ di hu’ hine’, look out! some one is coming. nde ne yatkav, yaku’ hine’, while I was going, you were coming back.—a’kinini’, to walk on something (aya’kinini’, nka’kinini’). toho a’ki- nini’, he walked on a log.—ha’kinini’, a plural of ni; they (all) walk. a”ya ha’ kinini’ a’ manki’ ko nkyéhow ni, I know (all) the walking men. toho’xk ha’kini- ni’ a’manki’ ko toxka’ xé (w. sp.), the walking horses are gray. (Also 17: 2, 7,11, 15; 21: 2, 6,13, 14; 22: 16; 25: 6; 26: 28, 31, 34, 39, 53, 54; 27:1, 2, 12; 28: 18, 20, 34, 54, 55, 63, 91, 93, 109, 241, 242: p.117: 4, 9, 10; p. 119: 3, 9, 14.) ni, feminine oral period, corresponding to the masculine na.—ti nz ko sa” ni’, the house is white. -ni/ (=-di=-y?), a causative ending (-hayé, -haiké). Dropped when followed by another verb (?): afksa’ho® naxé’, he heard a gun fired. ni’ki, ni’/ki (8: 1), ni, to be without; to have none; there isnone; no.—hadhi’ te ni’ki, he does not wish to beg. haya’dhi teni’ki, you do not wish to beg. nka/d- DORSHY—-S WANTON J THE BILOXI AND hi te ni’ki, [do not wish to beg. ktawi/ ni’ki, there is no coffee. yamaki’ ni’ki, there are no mosquitoes. akue’ niki’, he has no hat. wai’ niki’, he has no shoes (see yama). anya’ ni/ki, no man. teu/iiki ni/ki, no dog. ha/pi ni’ki, no leaf. ka’wa ni/ki na‘x kan &tiké ya/nde na’, he (the Rabbit) was there at length, but he (the Bear?) sat without any- thing for him (2: 16; 6:13). kediki’ni, (it) is rotso (high) (p. 123:8). kani’ki na/xkat tea na, I have nothing at all as I sit (hani/ki=ka/wa ni/ki) (6: 4). nanki’ narckiya’, lam notthat (26: 24). (Also 6: 18; 10: 9; 11: 4; 14: 21; 15: 3% 16: 1, 4 19: 9; 20: 6; 26: 60; 28: Ae, 16. 20° px LBZ: 5, 33,345) ip. 158: 1.) nixki’, because: used at the end of the clause or sentence.—nkitské nixki’, be- cause I was scared. haya ya xktedi/ nixki’, because a man hit me. (Also 8: 22; 9: 8; 10: 6; 26: 87; 28: 14, 200; 29: 13.) ni’xta, his breath (p. 167: 9).—iiwi/zta, my breath (p. 167: 10). nixtadi’, to breathe (inixtadi, unixtadi). yonix- tadi’, ‘‘the body breath,’ the pulse. nixuxwi’, the ears. — ewande’ nixu- xuv’, his or her ears. ayi/nixuxw’, your ears. nki/ndini ni/xuxwi’, I, my ears. ewe’ yuke’ ni/xuxwitu’, their ears. ay’ nixuxwitu’, your (pl.) ears. nki/atu (we) ni’xuxwitu’, ourears. ayi/nixu’xwi ha’idi’ na, your ear is bleeding. w”ni- au’xwi iMspe’wa ne/di, my right ear pains. inizu/xwi ka’skani/wa ne‘di, does your left ear pain? afiksawitni- xu’xui, ‘the gun-ears,’’ the nipple or nipples of agun. nixuxwi’ ahodi’, the upper partoftheear. nixuxwi’ tpahin’, “‘the soft part of the ear,’’ the base of the ear, the ear-lobe. nixu/awi siopi’, “ear pith,’”’ ear-wax. nixuxw’ okp?’, the perforations of the ears. niru’xwi hauni’, ‘‘dangle from the ears,’’ ear- rings. nixu’xti tpé’, the meatus audito- rius, the opening in the ear. ktu’ inzuxi’,acat?sears(G.). (Also 10: 15, 17, 18, 23.) ninda’yi, a plant about 2 feet high, without branches, having many rough leaves, with sharp points, resembling the leaves of peach trees. There is a OFO LANGUAGES 237 single yellow blossom at the top. An infusion made from this plant is used for bathing, not as a drink. nindi’, or nindiya®, his buttocks or rump (i’nindi(yar), innindi (ya); nintu’, i/nin- tu’, dnnintu’). nindoxpé’, or nindux- pe’, “cover for the buttocks,’’ panta- loons. nindoxpé’ or nedi’, he has on his pantaloons alone. ninduxpé/ ti’- kama/gomi’, ‘“‘to go under the panta- loons,’’ drawers. ni’pa, feminine plural interrogative sign, are they; are you.—ayato’ yuke’ yin- kotu nipa’, are those men married? (said by a female). yinka’donyotu nipa’, are you women married? (said by a female). niskodi’, a spoon.—wak hé niskodi’, a cow-horn spoon. yinisahe’ niskodi’, a buffalo-horn spoon. ni’stati, accurate, accurately; correct, correctly.—nisititi_ tho’hé ya’ fikukitiki’, na tinkihi’, I wish that you would tell me very accurately (how things are), or, just how affairs are (4: 4). nitapi’, nitawi’, nitawi™, a ball. nita- wil’ inkte’orni’, ‘that with which one hits a ball,’’ a ball club. nitiki’, quietly, stealthily, unawares.— niliki’ de’di, he went to him quietly, stealthily, unawares, etc. (p. 160: 20). (Also p. 160: 21, 22, 23.) niye.—niyedi’, to fly. nstki/ niye’di, the squirrel flew. niyé/tu, they flew up (23: 19, 20, 22). nké’na, a gallon.—nki’/nt sonsa’, one gallon. nki’nt no pa’, two gallons. nxoto.—nzo’dohi, a species of garfish, probably identical with nitixo’do hedi’, the alligator garfish. niiawoti’, an alli- gator. ntixo’d-xapi’, alligator box. Niixo’da-pa/yixya”’ ,‘‘Alligator Bayou,” Bayou Cocodrile and Lake Cocodrile, below Cheneyville, La. Nazxo’todda/ anya’di, the Alligator people of the Biloxi tribe; Jim Sam’s uncle Louis was a member of this clan. noxé’, to chase or pursue him, her, or it; to drive or scare off a single horse, chicken, ete. (inoxé, dmno’xé).—eon’- nidi’ tew’ niki tcétka’k no/xé yuke/ di xyan’ onti’k ha’ne otu’ xa, for that reason (it has happened that) whenever dogs have chased rabbits they have found 238 a bear and (men) have shot him (2: 30,31). an’tckanoze’, ‘‘chasing the crow,’”’ the kingbird. (Also, 11: 5; 17: 19, 23; 28: 23, 49, 77, 183, 218.) no’xpé, to get mired (i/noxpé, u"no’xpé) (26: 55).—niiapecti’, to get mired, as cattle do. noxti’, the eldest (28: 213). (cf. aka).— ini, or /niya® noxti’, his eldest brother. ta’ndo nozti’, her elder brother. ino™ni noxti’, her eldest sister. no4, to have the care.—kinoWtu, they had the care of another’s children (18: 1). no dé’, nfiidé, to throw away, to lay on (28: 172, 186).—no dedi’, to throw any object away, to lay on (#’no® de’di, annow dedi’; now detu’, i/no® detu’, wn- now detu’). eka’, “‘AsoW ayiVsihi’xti ko’, aso” i”nonda’/hi na,’ then (the Frenchman said), ‘‘as you are in great dread of briers, I will throw you into them’’ (1:17). uno’dé, they laid him in it (28: 140). yunotde’, to throw you into it (28: 172). uno™dadi, you put it in (28: 230). (Also 16: 9; 28: 33.) ya’tkunotda, put it in for me! (28: 57). a’niadé, he laid it on (8: 10). (axé) ani/dé(di), to lay on (shoulder) (ya/ntdé di, nka/nidé’ di, a’nidétu, ya’- nid’tu, nka/nid’tu). no®pa’, two.—(1) no” pa tei’ himki’, one (book) is lying on another, or, two (animals)arereclining together. toho’xk nonpa’ ko xkuku’ otdaha’, I give two horses to each (man). ye/no™patu’, ye or you two.—(2) twice; nko” norpa’, I did it twice.—(3) in two places; ptcato’ ntcu’ nonpa’, I put the cotton in two places.—kinopa, to be two together: to be with him or her. a’yino™pa, you (sing.) are with him. nki/nompa’, Tam with him. nyi’no™pa’, I am with _ you (thee). ewande’ ya/fikinoWpa, he is with me. ayindi’ ya’iiktno™pa’, you (thou) are with me. yino”pa, he is with you (thee). nyi/no™pa’ nda’ dan- de’, I will go with you. nyi’/no™pa’ nde’ni dande’, I will not go with you. ya’ tikinow pa kideni’ dande’, he will not go with me. Tcttkana’ kinki” kinor- pa’ ti’ xyapka’ kti/handoW etuaxa’, it is said that the Rabbit used to dwell in BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 a low tent with his grandmother (3: 1).—naVpahud’ (=no™pa+ahudi ?), “‘two bones’’ (on the second hand?): seven.—?na™pa’, both. wfAkatcitcd” énatpa’ pahi’, both my eyes are sore. (Also 10: 3; 28: 1; 31: 21; p. 117: 6, 4 ,'8y: 9640; BL) nsiiki’, nastiki’ (14: 3,4; 20: 13; 28: 3), nasti’k (14: 5), generic: a squirrel.— nstiki’ niye’di, the squirrel flew. nstlk sav”, a gray squirrel. nstk stpka’, ‘squirrel somewhat black,’’ a black squirrel. —mnstik ma’ iyoka’, ‘‘ squirrel stays under the ground,’’ a salaman- der. nta/wayi’.—antcka’ niita’wayi’, the mis- tletoe. nto.—xnto ya”’xi, the odor from a negro. nu! help! (excl.) (8: 16). niixa2.—akuniza”, to go over again to gather the scattered (ears of corn) (26: 3). nupxi’, any fine or pulverized substance, as dust, powder, meal.—yat’yd niipai’, acorn meal. _ atuti’ niipxi’, the meal made of a large root (white inside) of a thorny vine. ye nipxi’, corn meal. niipaixti’, pulverized, made very fine. Nupondi’.— Niipondi’ ayi’xta ya, ““NU- pondi’s Creek,’’ Bayou de Lac, Rapides Parish, La. Named after a Frenchman who had lived there. The Biloxi called him ‘‘Ntipondi,’’ which was probably an attempt to pronounce his name. nupti/ni, (he) wore around his neck (21: 2). nywhuye’wa’de, ‘‘toward changing weather,’’ the south. So called be- cause rain is brought by the south wind (to Lecompte). fik, I, me. nki/ndi or nki/ndini (=ik+ hande?), I (independent personal pro- noun).—ifkowa’, myself (p. 140: 15).— nkintza’ or nkintrya (=Ak+intza), I alone. nkittxatu’, we alone.—nkindi- he, nkinth’ (5: 2), nkindhe’, nkindhé, fikindhe (7: 6, 13), nki’nthédan, I too. nkindihe’ ndunahi’, I too turn. nkindh? e’dinkovxti, I (too) do just as he did (or does). nkindhé étatkom, I too am going to do that way.—nk-, ng-, my, mine (G.). nkti, my house (G.). DORSEY—S WANTON] ngi’xia, my belly(G.). nki/ndita’ya", my own. ifkta’, my, it ismine; I have (see ta). ansé’p si” hit né ko ifikta’, the stand- ing ax is mine. aktitryi ifikta’ idu’si ko’, akitixyi’ oV hu/yaxkiya’, when you receive my letter, send one hither to me. psde’hi ma’fikiya™ pana” ifkta’, all those (horizontal) knives are mine. akue’ na’iikid¢gé ifkta’, this (object hanging up) is my hat. waka’ ne inkta’, this is my cow. atse’pi né ifikie’, this is my ax. kei/xka ohi’ inkta’, I have ten hogs (5:6). v7- ktadaha’, my (pl. obj.). toho’xk ama’fiki wiktadaha’, those are my horses. 7fiktada’on, my animate ob- jects. sito’ ~wiiktada’o™, my boys. toho’xkv’fiktada’o”, my horses. ifikta’k, my; used in forming sentences denot- ing possession. tcu/iki inkta’k a’nde, dog my moves, i.e., I have a dog. tew’fiki itkta’k nanki’, dog my sits, i.e., I have adog. tcw’Aki ifkta’k yuke’di, dog my they-move, i.e., I have dogs. atiksap’ iikta’k ne’di, 1 have a gun (said if gun stands or leans against a post, etc.). akue’ itkta’k na’iiki, hat my sits (hangs up), I have a hat. inkta/ni, not mine; it is not mine. psde’hi ma/nkiya® iikta’ni, that (hori- zontal) knife is not mine.—nkiztu’, nki’ztu (23: 6; 31: 27), we. nki’xtu ko’ nya” ztuni, we hate him. ko’ nyaVxtudahani’, we hate them. ya’ xkttca’daha’ xyeni, nki’xtu ko’ if- ktca’tuni’, you have forgotten us, but we (on the other hand?) have not forgot- ’ ten you (4: 2, 3).—nkitayatu’ (=nkin- tvatu), we alone.—nkixtuhe’, or nki- ttuh?’ (=nkiztu+-hé), we too.—nyuke/ (=fik+yuke) (1st pl.), we still; con- tinuous action with reference to us. nkt/him nyuke’ on, we lived long ago. nka/ kiténa’xi nyu’ké oV” xa, we had been friends for some time. %éitktca’ni nyuke’, we are still alive.—ifktitu’ or inktatu’ (?), our, ours. yaduxtaY inkti- tu’ (sic), the wagon is ours (judging from analogy, this should be ifikatu’). Vhkititu’, our, ours. toho’xk /ikititu’ ya’ xkisiné’tudaha’, they stole our horses from us. ngétitu’ya, our house (G.).—nki’atuha nki/xtina’/xtétu’, we THE BILOXI AND OFO LANGUAGES nk’ atu 239 kicked one another (sic). (Also 10: 12; 14: 16, 20; 20: 12, 19, 44; 21:38; 26:7; 28: 45, 65, 93, 103, 111, 119, 121.) o-, u-, a prefix indicating that the ac- tion is performed inside of a given area, etc. o, or odi, a fish; fish.—o’ ue’di, to boil fish. 0’ nkue’di, I boiled (the) fish. o’ tua’ da/nde, will you boil the fish? o’ kueni’, not to boil fish. 0” kuk dedi, to go fishing (6:4). 0’ ahi’, fish scales. 0’ ati’, ‘‘tish house,’”’ a fish net. 0’ imahiv, fins. o si’ndiya”, the tail fins of a fish; a fish’s tail. 07 imtcinpon’, fish gall. o’ inti’, fish roe. o pi’ya”, a fish liver. 07 itpti”’nuho™ni (or a®pa/nahon- ni’), a fish spear. 07 thi’, the pipe-bill garfish. 0’ indesi’, ‘‘snake fish,’’ an eel. dmduti’(=0+ma-+aduti), ‘fish which eats earth,’’ the buffalo fish. o miska xa’ utci’di, ‘‘fish small box they-are-put-in,’’ sardines. 0’ psahe- di’, the ‘‘corner fish’’ or gaspigou (see psohé’). 0’ ptcedi’, the ‘‘jumping fish,”’ the sturgeon. 0 tci’pa hayi’, a sucker (fish). Opana’skehot’na, Very-long- headed-fish (28: 233) (a personal name). (Also 6: 15, 18; 10:1, 2, 3; 20: 43; 29: 16, 21, 32.) o, to shoot.—o’di, to shoot (hayo’di (=ayo’di, yo’di), nko’di; otu’, ayotu’ (ha- yotu’), nkotu’). ifyodi, I shoot you. iyodi, he shoots you. dfksa’pi kon’ o’di hutp?’, to shoot a hole through an object with a gun (dfiksa’pi kayon’ ha- yo'di yutpe’, diiksa’pi nko” nko’di tii- kittpé’). ewande’ yanko’di, he shoots me. ayindi’ yanko’di, you shoot me. ema’, iyotu’ hana’, beware! they might shoot you! (pl.?). kidtipi’ sanhin’yan kiidéska’ o’di, shoot the bird on the other side of the ditch! ko’ nko’di, I shoot now. o%ti’k ha’ne otu’ xa, they have found a bear and (men) have shot him (2: 31) (see kte).—o’ ktaho’, to make fall by shooting. kohi’xti 0’ ktaho’, to make fall from a height by shooting. xwithi’xti o’ ktaho’, to make topple and fall by shooting (yo’ ktaho’, nko’ ktaho’). kiyo’, to shoot for one (20: 14,19). yat’xktyo’tu-te, shoot at it for me (female to males) (28: 3). (Also 14: 3; 22: 1,4, 6,11; 27: 2,13, 15, 240 18, 21, 22, 26, 27; 28: 4, 6, 7, 52, 182, 186.) odiyohti2.—kodi’yohini’, not to move an object ( koyedi’yohdni’, ndi’yohumni’; kodi/yohintuni’, koyedi’yohttuni’, ndi’- yohtintuni’). ohi, all ten.—ohiya’, all of it; idea of having reached the end of a series (?).— ohi’, ten, i. e., all through (the fingers), throughout the series. kei’xka ohi’ inkta’, I have ten hogs (5: 6). ohi” sonsa/xthe’ (=sotsa+-axéhe), ‘‘one sit- ting on ten,’’ eleven. ohi’ no™pa/xéh’ (=no®pa--axéhe) , ‘‘twosittingon ten’’: twelve. ohi’ dana’xéthé (=dani--azé- hé), ‘‘three sitting on ten,’’ thirteen. ohi’ topa’xthé’ (=topa+-axzéhé), ‘‘four sitting on ten,’’ fourteen. ohi’ ksana/- xthé’ (=ksani+azxthé), ‘‘ five sitting on ten,’’ fifteen. ohi’ ksa’xéhé (=ohi ksa- naxthé ), fifteen. ohi’ aktixpa’xthé (=aktiapé+axéhé), ‘‘six sitting on ten,’’ sixteen. ohi’ na”pahu a’xthé, “seven sitting on ten,’’ seventeen. ohi/ da/nhu a’xéhé, ‘eight sitting on ten,’’ eighteen. ohi’ tckana’xthé (= tckané+axehé), ‘“‘nine sitting on ten,’’ nineteen. ohi’ no®pa’, ‘‘two tens,”’ twenty. ohi’ no™pa’ somsa’/xéhé, ‘* one sitting on two tens,’’ twenty-one. ohi’ no™pa’ nompa’/xthé, twenty-two. ohi’ no pa’ dana’/xéhé, twenty-three. o’hi da/ni, ‘‘threetens,’”’ thirty. o’hi da’ni sotsa’xéhé, ‘one sitting on three tens,’’ thirty-one. o’hida’nino®™pa’xéhé, thirty- two. ohi dd’ni dana’xéhé, thirty-three. Ohi da/ni topa/xéhé, thirty-four. o’hi to’pa, ‘‘four tens,’”’ forty. o’hi to’pa sonsa’/xéhé’, ‘‘ one sitting on four tens,” forty-one. o’hi ksa™, ‘‘fivetens,’’ fifty. Whi ksa” sontsa’xthé’, ‘one sitting on five tens,’’ fifty-one. o’hi akiap?, ‘(six tens,” sixty. o’hi akiipxé’ sonsa’- xéhé, ‘‘one sitting on six tens,’’ sixty- one. o’hi na™pa’hudi’, ‘‘seven tens,” seventy. o’hida’nhudi’, ‘eight tens,”’ eighty. o’hi tckané, ‘‘nine tens,”’ ninety. o’hi ickané sosa’xéhé, ‘‘one sitting on nine tens,’’ ninety-one. okxahe.—ki‘kuahe’ni, not tomove. ima- yar’ ki’kaahe’nik, te’himyé kt ima’riki zyo’, before the sun moves, I will surely kill you as (or, where) you recline (2: 24). BUREAU OF AMERICAN ETHNOLOGY oxka’, generic: a crane (BE. ). [BULL. 47 ox, oh, to wish, desire (p. 142: 17, 18, 19, 20).—ko’xni yuké/di, they were un- willing (8: 7). kikiyo’hamni, (she) did not wish (for) him (to go) (29: 2). de ki’ kiyo’ha®ni, she did not wish (for) him to go (p. 165: 8). de kuyakiyo’hatni, you did not wish (for) him to go(p. 165: 9). dexkiyo’ha ni, I did not wish (for) him to go(p.165: 10). de kitkiyo’han- tuni, they did not wish (for) him to go (p. 165: 11). ide’ kohani, she did not wish (for) you togo(p. 165: 12). nde’ kohani (contr. to ko’xni?), she did not wish (for) me to go(p. 165: 13). nde’ yavekiyo’hatni, she did not wish (for) metogo(p. 165:14). idei’fkiyo’harni, Ido not wish (for) you to go(p. 165: 15). ko’hatni, he refused (31: 38). kd’hatni, not to desire it, he did not desire it (1: 5). ko’xni, unwilling (kayo’gni, nko’xni, ko’xtuni, kayo’xtuni, nko’xtuni). (Also 10: 29, 32; 26: 79.) o’xka sav’ or 6rksa” (Bk.), a white crane. o/’xka ta®na’, a crane of the other species found in Louisiana (not the white one). 0’xk to’hi, ‘‘the blue crane”’ (Bk. ), i.e., the great blue heron of North America, the Ardea herodias. oxpa’, to devour, eat all up.—ama’ pxt’- di, oxpa’, a’dikné, they rooted up the ground, devoured (the roots), and have gone. Tcéttkana’ ato’ pa” hin du’ti oxpa’, the Rabbit devoured all the potato vines when he ate (1: 2). kiduni’yan ku kat’ duti’ oxpa’, when he gave him the young canes, he devoured them at once (2: 8). ON ti ya’ndi o’xpa, the Bear devoured all (2: 9) (yao’xpa, axo’xpa, iio’xpa, yarxe’xpa). kiyo’xpa, he ate it up for him (6: 11). kuyamz- kiyocpani’, he did not eat up mine (for me). duatu-te’, eat ye! (14: 9). yav ckiyo’xpa, they drink up for me (24: 4,5). (Also 6: 18; '7: 10, 12; 8: 27; 9: 4, 5; 31: 18; p. 158: 7, 8, 9, 10.) omayi’, the yellow-hammer.—Oma’yina, Ancient of Yellow Hammers (15: 8). o’ya.—haima’figiya" o’ya, the front of your garment is open. o2 (=o%™mi, in composition), to do, make, use (ayo”, nkot). — nindoxpe’ oV nedi’, he has on pantaloons alone. [DORSHY-SWANTON | axi’/k dutea’ti natco” nko’ nko nda/sk nkow, I make baskets and mats out of split cane (Bj., M.). akititayi’ iftkta’ idu’/si ko’, akiitryi? om hu/yaxkiya’, when you receive my letter, send one hither to me. ifiksiyo’ ndu/ti na’/fik nkor’, I was eating meat very long ago (years ago). nki/fikvihi ov, I was laughing (long ago). mak tididthé on tyi, téxti o®, medicine for darting pains in the chest. savhin’ kiya’ nko inkte’ xo, I will doit again and hit you on the other side (1:11). sanhinyar’ kiya’ nko® inaxta’ xo, I will do it again and kick you on the other side (1:12). akttxyi’ ayow nod ndothi’, I saw to-day the letter that you made (wrote) (5:1). aya’on, you make or doit. aya’o® xyi pi’ na, if you would do it, it would be good. atya’ diikoWya", man doll (28: 184, 185). aye’tike, you were doing so (p. 161: 24). séimnitomnik onha arya o®ni, ‘‘tar of man made,”’ tar baby. koxo- denika afikadaka yoni, the spider makes littlecords. ka/wak i” nedi’ (=kawake --oNni), whatis he (orshe) doing (while standing)? a™ksi ngo’xnaki’, I make an arrow(G.). ho’na,maker(G.). kom, to perform an action by means of (pre- ceded by noun of instrument) (ayo, or kayo’, nko”). tftksa’pi kow o’di hutp?, he shot a hole through it with a gun. tiiksa’pi kayo’ hayo’di yutpe’, you shot, etc. diksa’pi nkoW nko’di Wikitp’, I shot, ete. ma’stitsan’ ko tikp’, he burnt aholethroughit witha hotiron. ma/si- tsa’ kayow yukpé’, you burnt, etc. mast- tsa” nkow Wikikp’, I burn, ete. mikowni ko hutp’, to dig with a hoe (mikowni ayo yutpe’, mikoWni nkoV tinkutp’). e’dekonati’, to do just as he did (edakow ati, ¢ditikowxti; preceded by the pronouns, i%dhi?, ayi/ndhé, nkindhé’). éuko™ or étukoWni, to do that; to do that to another, to treat one in that manner. @tikayow (or “tika- yoni), you do that tohim. &tankon’ (or Y’tafikowni), I dothattohim. &tiki- yowni, he treated you thus. étukor’, used as an imperative, do so, do that, treat him thus. tcidi/kika” &tikayowni, why have you done thus? (8: 20). THE BILOXI AND OFO LANGUAGES 941 teldik’ &eti/kayow, why do (or should) you do that? (3: 10). nkindh® étarkov’, I, too, act thus (5: 2). ka’waati’ xyé, “tiki yontu’ ya, poor fellow! I feel sor- ry on account of the way in which they treat you! aya’nde kav &tikinyow- ni wo’, ‘‘when it was you, did I treat you so?”’ (wasit you whom I treated so?) (2: 6,7, 15). &ti’kiyarikowni xyexyo’, why do you treat me thus? (2: 23). kako ni’ nitkohi’ xthe’kiyé ttuxa’, Tcé’t- kanadi’ &tuko”’ni, it was the Rabbit (himself, not another) who placed the trap in the path, ete. (8: 13,14). Tcét- kana’ aso"ti’ wa/nihiya’ hit’ adatctka’, Ind’ “iukon’ni, the Rabbit’s hair be- tween theshoulders was scorched by the Sun (8: 23). etike’xo ni or etike’xonni (7: 3), he does that all the time, did no other way (éi’kaxow xa, ’tinkov- za, etike’xoriu, etikayoVxtu, eidnkov- atu). &tiko™daha’, he treated them so (8: 7).—oWni or oni’ (ayoW’ni or hayowni; nko’ni or nkorni/; ontu’, ayottu’ or hayottu’, nko™tu’). Impera- tives: o™ni/ (to a child); o”tki” (man or woman to woman); o®iata’ (man to man); o”tate’ (woman to woman). Plurals: otu’ (to children); o”tatki’ (man or woman to women); 0% tkafiko’ (man to men); o”tatatt?’ (woman to women). ma’‘sa ttsatxti’ teli’ oni, to make iron red hot. nko kehe’detu, we have finished making it. kankonni/ nkowWhan nitkohi’ xthenk?’ ndu/si xyo’, I will make a trap and set it down in the road and catch him. oni’, he made it (by command). o”ni nda’, he made it (of his own accord). nkun- nox’ nka’nde oWni, I did live with her for some time. ihi” yanka’ nkon he’da® né, I had already made it when he came. inhi’ yafika’ ayow he’dan né, you had already made (or done) it when he came.—Used as the Dakota o” to denote the instrument: spdehi’ oV daksa/di, he cut it with a knife. spdehi’ ayow i/daksadi, (you cut it, or) did you cut it with a knife? spdehi’ nko ndaksa’di, I cut it with a knife. Used in forming nouns: ama «xtdidihe o™i, a quicksand. ha’me ta” oWnt nkati’ na’, I dwell in a large bent tree 242 (2: 11).—Used in forming a participle: kida’ omni, he was returning thither —kikowni, akiitxyi’ kiko™i’, to write a letter to another; to write a letter for another (ya’kiko ni, a’xkikowni).— aduti’ te hoVY, he is hungry. aya’duti te how, you are hungry. nka’duti te ho’, I am hungry. (Also 8: 23, 26, 29: 9: 1, 2, 4, 6, 8, 10, 15; 10: 6, 16, 21, 27, 28, 32; 11:4, 6; 12:1, 4; 14: 24, 30; 16: 1, 7; 19: 21, 22; 20:7, 9, 51; 21:17, 24, 29, 31, 34, 36, 38; 22:14; 23: 2, 4, 6, 16, 17, 66, 82; 27: 9, 25, 26, 27; 28: 6, 17, 20, 25, 34, 39, 40, 55, 57, 58, 74, 80, 88, 90, 93, 94, 103, 104, 111, 112, 181, 187, 190, 212, 224, 225, 227, ° 228, 240, 257, 258, 259; 29: 25; 31: 18, 20, 27; p. 121: 3; p. 159, passim.) o2, past time.—o” long ago (7: 2, 3; 9: 7, 14; 10:8). otdi, so long (7: 12, 13; 10: 27). ot dé, in the past (8:1), after (14: 6,15). oka, after (9:3). oni, in the past (9: 12, 14; 10: 1, 6, 28; SD: 192s 46. 182 O28; BS: 1,26, 7, 9, 10, 11). —ha’me ta” on inda’hi and’ txye, he was hunting (in the past) for a large bent tree (2: 12). tei’waati’ ndonxt 0%, we have seen great trouble in the past (5:9). The past of a’duti te’, to be hungry, is a’duti té- xtiow’, oWxa, a sign of a remote past action, referring to a time more remote than that implied by 0” kné. Tcétkana’ kurkuv’ unoxé’ ha’nde oY xa, the Rabbit was dwelling (continuous or incom- plete act) with his grandmother. nkimnoxé’ nka’nde oxa, I used to live (lit., I used to be living) with her (long ago). tctma’na kiinkiinmyaV uno- swe’ a/nde ona’, long ago he was living with his grandmother. nka’kiténa’xi nyu’ké oVxza, we had been friends for some time. édi’ Ina’ ko dusi’ oWzxa étuxa’, behold, the Sun had been taken, they say. eka” Tcétkana’ de ovza, then the Rabbit departed (in the past) (2: 31). (Also 10: 34.)— oVnidi, because, as (11: 2,3; 14: 3, 29; 23: 22). eownidi’ (probably from e, o™mi and -di), for that reason (2: 30), therefore. o2, with, by means of, having (26: 4; 31: 39).—o”pa, with (?) (20: 16).— BUREAU OF AMERICAN ETHNOLOGY (Buu. 47 oVha (=o"-+-ha ?), with, by means of (?). tcea’kik otha kte’di, he hit him with his hand or fore paw (1:11). (Also 9: 2.)— yo, by means of, with, in. tané’ks hatyadi’ ade’ yor hiya’ tikuka’ dé kat’ psde’hi ma’iikd¢é pana” ayindi’ta dande’, if you talk to me in the Biloxi language, all these (horizontal) knives shall be yours. o2, to use, to wear.—tco”ho’nde omni’, he had on the breechcloth. &za 0” ne‘di, that is all which he had on (Bk.). nindoxpé’ o nedi’, he had on panta- loons alone. axo’g misk o®yan’, a place where switches (of the Arundinaria ma- crosperma) grow. axo’g otya™, a place where canes (of the Arundinaria macro- sperma) grow. atsudi/ onyan’, a pine forest. i”’tka sind onya”’, ‘‘where the stars have tails,’’ the Aurora Borealis. axkonni’, to line agarment (aya’xkomni, nka’xkorni). do’xpé naské’ nka’xkonni’, I line (orlined) a coat. adito” axkionni, a table cover. oti’ (Bj., M.), o@di (Bk.), a bear. (Dor- sey says ‘‘a grizzly bear,’’ but he must be inerror. )—o” ti hatyadi’, he isa bear person. on’ti ya®ya’di, are you a bear person? oti nkaWyadi’, 1 am a bear person. oti hantya’tu, they are bear people. oti yatya’tu, are you bear people? oti nka™yatu’, we are bear people. oti ya’ndi o’xpa, the bear swallowed all (2:9). o® sidi’, a ‘ yel- low bear, ’’? acinnamon bear. ot’ stipi’, a black bear. o%tahi’ (=oti+ahi), the skin of a bear. oMtahi’ utuxp?, a bear-skin robe. OMtixyaV or Ontiyiz- yan, ‘Bear Bayou,’’ Calcasieu River, Louisiana.—otidi’, the bear, subject of an action. oMtidi’ Tcttkana’k, “heyaw hinta’,”’ ki’yeha’ kide’di, the Bear said to the Rabbit, ‘‘go there,”’ and went home.—onti’k, the bear, ob- ject of an action. Tcttkana’ Onti/k, ‘*heyawhinta’’’, ki’yehaw” kide’di, the Rabbit said to the Bear, ‘‘go there,’’ and he went home (2: 1, 2). ontv’k ha’ne otu’ xa, they have found a bear and (men) have shot him (2: 31). (Also 17: 7; 19: 6, 20; 26: 28; 29: 27.) . pa-, prefix indicating action outward or by pushing. DORSBY—-S WANTON ] THE BILOXI AND pa,-p (15: 9,10), only (9: 15,17), alone (15: 7, 8). (Also 12: 3, 7; 20: 13; 28: 78, 133, 205.)—In the following examples pa is givenas ‘‘self’’, but evidently has the same significance as the above: pa or napa, himself. Pdédna’ pa, Brant himself. nkintpa’ nde’di, I went myself. ayi®tpa, your- self. i@tpa, himself. eweyuke’pa a’de, they themselves went. ayitxtpa’, you yourselves. nkitxtpa’, we ourselves. pa, a head; his or her head. ayipa’, or Vpa, thy head. dnkapa’, my head. ewe yuke’ pa,or patu’, their heads. a’yi- patu’, your heads. dnka’patu’, our heads.—ewande’ pa nitani’ xyé (m. sp.), his or her head is large. e’we yuke pa ni‘tata’ni xyé (m. sp.), their héads are large. pa’ pidi’so”, or pa’ pidi’sonni’, to have an attack of ver- tigo. pa’ ne’di, to have a headache. pa’ aho’, or pa’ahodi’, ‘‘head bone,”’ a skull. pa aho’ kipide’, ‘“‘head bone joint,’’ a suture, sutures. pa’ ne’di, to have a headache (ipa, or ayipa’ nedi, Ufkapa’ ne’di). (See ptidi’son, ne.) pa’ ne oni’, a headache. pa ta’wiya”, the crown of the head (ayi’pa ta’wiya", ankapa’ ta’wiya®: patu’ ta’- wiyan, a’yipatu’ ta’wiyan, dika’patu’ ta’wiya”). pdsi’, to stoop and lower the head (ipdsi, Wikipd’si). pd’si hav inka’ ko psdehi’ ko uksa’ki Tcétkana’, the Rabbit stooped and cut the cord with the knife (3: 22). psudi’ (=pa-+- sudi?), to be bareheaded (ipsudi, nka’- psudi: psutu’, Vpsutu’, nka’psutu’). pii- né‘tkohi’, the parting of the hair.— pa sav, the bald eagle. api’ (?), the bald eagle (G.). (Also 8: 17; 10: 25, 27; 16: 3, 4; 20: 1; 27: 24, 27; 28: 70, 78, 197, 199, 207, 232.) pa.—pad7’, bitter. (See paxka’.).—anipa, ‘bitter water,’’ whisky. pa.—ktipa’hani, he disappeared (8: 13; 20: 31; 26: 26; 28: 100; 109, 123, 128, 178; 30: 2, 4). a™sepi pani’ yé, he lost his ax. psde’hi ita’ kipani‘hayé, did you lose your knife? (p. 132: 20). kipa’/niyé’, to lose anything (kiipani’- hayé, kipani/hdnké’). atse’pi kipa’- niyé’,he losthisax. psde’hi ita’ kipani’- hayé, did you lose your knife? kipani’- OFO LANGUAGES 948 hinyé, I lost you. kipani’yafiké’, he lostme. kipa’niyéni’, not to lose an ob- ject (kipa’nihayéni’, kipa’nihti’nkéni’: kipa’niyétuni’, kiipa’niha’yétuni’, kipa’- niht/nkétuni’). (The principal stem in the foregoing examples is probably ha’né, ‘‘to find’? (q. v.) and kd-, the privative or negative prefix.) pad¢a’/d¢a.—hade’ pad¢a’dga tcedi’, a great talker. pahi’, a sore; to be sore.—?@/fikatchtch” ka’skani’wa pahi’, my left eye is sore. Wikatcttci”’ enanpa’ pahi’, both my eyes aresore. papahe’, sore.—apa’xtoN yé’, to cause pus to ooze from asore by pushing (?) or pressing (apazto™hayé’, apa’xto"htfke’). apa’xtomhityédaha’ dande’, I will press on your sores (said to many) and make the pus ooze out. paz, in this word, is a contraction of pahi’, a sore; and to” may be compared with tomimni, pus, ete. (Cf. D., ton, matter, pus.) pahi®, pathi” (8: 2, 3, 8, 14), pathi2 (8: 30), pax (20: 17), a bag, sack.— pahi” ahiyé’, to empty a bag. pahiY yinki’, a pouch or pocket. pahiv nitani’, a large sack. aktitryi’ pahi’, a paper sack. pahi™” is contracted to pax in afiks pax kidi’, a bullet pouch. pax.—dupazi’ (used by men and boys); eyeui ~=dupaxi’, to open a door (i/dupaxi’, ndu’paxi’).—dupaxka (used by females), to open a door (i’dupaz- kav’, ndu/paxka”’). ema, dupa’xka®, see! open the door! (Also 8: 29; 10: S10: 45/6,\7; 9, 14, 19; Sis: ies 3) paxéxka/, the chicken hawk.—Pazérka- na, the Ancient of (Chicken) Hawks (18: 1; 20: 35, 45). Pazxé’xkana, the Ancient of Red-tailed Hawks (?) (20:5). paxé’xk stint tcti’, the red-tailed hawk (literal translation). pazxéxk stnt ko’ natco’tka, ‘‘hawk with a tail that is forked (?),’’ the swallow-tailed hawk. pa’xka (Bk.), paxka’ (Bj., M.), a mole (26: 23). paxka’, sour.—pi"hu pazka’, sour hick- ory. as parka’ (=ast parka’), ‘‘sour berry ,’’ strawberry (?). pana.—kipa’nahi, or kipana’hi, back again; to turn back (ya’kipana’hi, axkt/- panahi). kipa/nahi huya’, hand it back! 244 kipa’nahi kudi’, to give it back to him. kipa’nahi yikudi’, you give it back to him. kipa’nahi xku/di, I give it back to him. kipa’nahi ya’xku huya’, give it back to me, passingit hither! (€., in‘ idaga). kiya’ ktpana’hi dv ha® inkni’, when he had turned and gone back again, he vomited (2: 20). #xkipa’na, or i®’xkipa’na, to take himself back (yvxkipa’na, nki/xkipa’na). yi/xkipa/na ide’, you take yourself back and go. nki’xkipa’na ndv?’, I take myself back and go. i”xkipa’nahiy?, to take her- self back. im@zxkipanahi kda, take your- self back and go home! (Also 8: 26; 18: 12; 26: 44.) pana®’, all (see ohi).—panaY’ Tani/ksa hanya/tu, all the Biloxi people. a®ya/’ pana’, all the men. tewAki pana’, all the dogs. aya” pana’, all the trees (20: 37; p. 120: 6, 9).—apana”, entire, the whole. daswa’ apanat’, the entire back.—pananzti’ (=pana® + zti), all... . together. kidéska’ panatati’, allthe birds together. pana®zti’ pizti’- hintké’, I did them all very well (5: 5). pa naxti’ kiyé, she got all from it (28: 8). (See tza).—na®pana’x kidusni’, he can not hold it all. (Also 20: 37; p. 120: 6,°7,'8, 98) pa’ni, to inhale an odor, to smell it (hi- pani, mparta%he’).—ttkpd/n ndow- xkan, let me see and smell it! (p. 154: 10). paspaho”, to cook what is flat, to fry, as eggs (paspa’ hayo™, paspa’ nko), —maxiV’tiyaY’ paspahow ha’nde, she is frying eggs. patcidu’, to brush, as the hair; to wipe the hands, face, feet, plates, etc. (i/pa- tcidu, t’fikapatcidu’) .—patctdu’/ yukoy?, to wipe the feet clean (ipatctdu’ yuko’- hay’, Wrikapatcidu’ yuko’htniké’). inv- patcidu’, I brushed your hair. #xkipa’- tcidu, to wipe or rub himself (dry), as after bathing (yi/xkipa’tcidu, nki/xki- pwicidu). ktpa’tctdu, to wipe it for him (ya’kipa’ictdu, a/xkipa’tecidu).— pa’tcidomni’, to wipe or swab out, as a gun barrel with a ramrod (ipatcidomni’, Wiikapa’teidomi’). aksapi patctdomi (=afiksawi patcidonni), ‘used for wash- ing or wiping out a gun,” a ramrod. BUREAU OF AMERICAN ETHNOLOGY [Buu 47 pawehi, conjuring to him (28: 181).— ita pa/wehi yori, he conjured a deer to another person (p.164: 11). yinisa pa’wehi yori, he conjured buffalo to another person (p. 164: 12). paya.—payadi’, to plow (ipayadi, imk- pa’yadi) (26: 23). payomi’ (=payadi+ o™i?), a plow. pathit’, a beard or mustache; usually a _ beard (i’panhin, Ankpaw hin; panhintu’, Vpanhintu’, ankpan’hintu’).— pavhin yorrti’, he has a full beard. pan/hin naskéxtt’, a very long beard. pan/hin ta’wiya", ‘beard above,’’ a mustache. path tikxo’hi, to shave himself. parhiv kitt/k«ohi’, to shave another.— parhin’omi’, a beard or mustache (/panhin’ onni’, iikpar hinomi’ ).—patte hit” tikxo’ho ni’, a razor. pa™hi®, a vine of any sort (1: 2).—amiye’ san panhin, ‘‘the vine with white blos- soms,’’ the Cherokee rosebush. mak- icuht pa"him, a grapevine. panhin a’xiyehi’ niipi/hi, ‘‘the vine with fra- grant blossoms,’’ the honeysuckle. pé’dékfipi’, leggings. péhe’, apéhé (26: 77), to pound, as corn in a mortar (i’pthe, nka/pthe’). aye’ki péhe’, to pound corn. pa/wehi, he knocked them (28: 47). dnkpa/ni, I knock him (28: 118). pexinyi.—pe’xinyi xyu’/hu, a close odor, as from a cellar, cache, or room which has been closed for some time. (See xyuhu teiya; {., uxé béar.) pl/xini azywhu, rancid. Probably identical with above. pésdoti’, a flute.—pésda’t oho yé, to play on a flute (pésda’t oho™htinyé, pésda’t ohowhtinke’; pésda’t ohoWyétu’, pésda’t ohoWhiinyétu’, pésda’t ohoVhtinkétu’). péska/ or apéska, a small frog, not over an inch long, living in streams. It has a sharp nose, black skin, and cries, ‘* Pés-pés-pés!”’ (17: 20, 21).—(See kto”, kiVninuhi’.) Péskana, Ancient of Tiny Frogs (17: 1, 5, 9, 13, 18, 23). pe’ti, péti’, pét (28: 166), fire.—pe’ti pruhiY, to blow at afire. pe’ti uate’, to make a fire. peti kisidi’, the fire smokes. pe/tudati’ (= peti + udati), fire- light. peti hotc?’, a poker. pédo®ni’ . DORSHY—-S WANTON ] (=peti+onnt),afire-drill(G.). pe’tior, “makes fire,’ a match, lucifer matches. petixton’, to warm himself at a fire, as when one has come in from the cold (pe’tiyixto”’, pe’tinki/xton). petuat?” (=petitu/2zté), to make a fire, to camp. pétuate’ a’matci’ha, a fire- place. etiti’, a chimney (cf. ksi tcan’ ku™utev’ under si). siipixti na petiti’, the chimney is very black (or thick with soot). petiti’ stipi’, ‘‘ chimney black,”’ soot. peti uda’gayi’, a lightning bug, a firefly. p%’xéno™ni’ tcti’, live or red coals. péxéno’ stipi’, black or dead coals. pe/tuxta’ atci’ hayi’, ‘‘it comes where fire has been made,’”? ground moss. (Also 10: 25; 20: 7, 32; 22: 5; 26: 71; 28: 11, 166.) -pi, or -wi, a noun ending. Compare ansepi and a®sewi; napi and nawi. pi, good (hipi’, dikpi’; ptu, hiptu’, an- kptu’).—atyd/ pi’ xyé, he isa good man. hip’ xyé, thou art good. dakpi’ xyé, Iam good. a®ya’ ptu’ xyé, they are good men. hiptu’ xyé, you (pl.) are good. wdfkptu’ xyz, wearegood. dedi xyi pi’ na, if he would go, it would be good. aya’o® xyi pi’ na, if you would do it, it would be good. pizti?(= pi + xti), very good, best. nkti’ya® nko ni pint’ xye’ni ya’ xkiha’taani’, I made a very good house for myself, but it was burnt (5: 6). pi/yé, tomake properly or correctly (pi’hayé, pi/hinké or pi’ htnké). ne’ pv hinke’ ha’ntim, perhaps I am mak- ing it correctly. n& pi/hinké kikna’ni, perhaps I could make it correctly (if I tried). atoho. piy?, ‘‘to cause to lie good,’’ to spread a comforter on a bed. pixti’yé (= piyé+ ati), to make or do very well (pizti*hay?’, pixti’htnké’ or pix- ti/himk?’) (5: 3). pi tho/hé, better.—ka- pini’ not good, bad; to be bad. hi/kpi- ni’ xyz, thou art bad. nka/kpini’ xyé, Iam bad. kpi/nitu’ xyz, they are bad. hi‘kpinitu’ xyé, you(pl.) arebad. nka’k- pinitu’ xyz, we are bad. tyi’ kipini’ ku/di, to give bad medicine, i.e., for the purpose of killing him. dit kipini, bad toeat. nap kiipini’, a bad day, asin rainy weather. kapini/,notgood. ki’- pin’ atiyé (=ktipini + ati + ye), to cause to be very bad, to do very wrong (ki’- pini’xtihaye’ (3: 20), kt/pini/xtihtnk’ ). THE BILOXI AND OFO ‘LANGUAGES 245 kipini’yé, to cause to be bad, to do wrong (kipini‘hay?’, kiipini/hank?’).— kapixyé’ (said by a male); how pretty! (meaning, how ugly!)! M+ kapixyt’ (said by a female), oh! how pretty (meaning, oh! how ugly!).—nipi‘hi, to emit a good odor, to smell good. par’hin a’xiyehi’ nitpi/hi, the honey- suckle. ani’ nitpi/hi, cologne. (Also C2952 1Ol 40816" 163412" 212"10; 23: 5; 25: 6; 26: 4, 5, 7; 28: 132, 140, 241.) —népi’y2, correctly (p. 142: 3). népvhayé, you are correct (p. 142: 4). nepi’hafik?, I am cor- rect (p. 142: 5). kin&pi or kinepi’, to be glad (yi’kinepi’, ya’xkin# pi; kiné-p tu’, yi kinéptu’, ya/xkinéptu’) (26: 68). ka’xkine’pini’, I am not glad (not satis- fied). kuiktne’pini’, you are not glad. ki’ kine’pini’, heis notglad. kt/kine’tuni, theyarenotglad. a®xkinepi’, lamglad. hi‘itkinepi’, to like a person (ayi/fki- nepi’, nki’fikinep’; pl., hi’ikineptu’, ay fikineptu’, nki’fikineptu’). kikine’pi, to like another’s property. toho’xk ki’- kine’pi, to like another’s horse. toho’xk inki’kine’pi, I like your horse. yata’- mitu’ kikin’ pixti’ nkinth’ ’tarkow, I (sic) like your working (for yourselves), so Iam working too (5: 2); inki/kin?- pixt’ is suggested instead of kikinégpiati. Viikiné pixti’ to like itexceedingly (ayi’f- kin’ pitt’, nki/ikin&pixti). — pihe, ought (p. 151, passim). pihédi or pihedi, ought, can. etikiyow pi/hédi, he ought to do it (Bk.); rather, étika- yo’ pi’hédi, you ought to do that (Bj., M.). haytik? pi’hédi, you ought to do it (Bk.). pihe’di, can. yakine’ pihe’di, youcan arise. yankeye’ pihe’di, he can saw it. ita’x pi‘/hedi/di®, you (pl.) ought to run. ya/toho pi/hedi/din, you ought to lie on it. a/xpada/kazti’ pi’hedi/dim, he ought to be smart. ya/tikychiw’ pi‘hedi/din, he ought to know me. yafkeye’ pi/hedi/din, he ought to saw it. toho’xk ahi atsi’ pi’ he- di din, he ought to sell a (or, the) horse. doxpe’ naské’ kiko’ pi/hedi/ din, she ought to mend the coat. (Also 28: 94, 103, 104, 112, 194, 196, 246; p. 120: 18, 19; p-121: 15, 19, 20; p. 146: 3-12.) pi, pi’ya” (Bj., M.), piya™ (Bk.), the liver; his or her liver. A liver cut out 246 of a body would be called pi, not piyan (M.) (31: 15, 17). pihi’.—aya” pihi’, a chip of wood. pipihi’, chips. pixyi’, to float (i’piryi, Wrikapixyi’).—odi yihi ati pixy’ yuké’, many fish ‘‘still float,’’ i. e., are swimming around. pits.—pVtspitsedi’, to wink (often). té- tei’ pi/tspitsedi’, his (or her) eye winks, he winks his eye (or eyes). (See wide. ) pi9.—pi"hudi’, a hickory tree, the Carya alba. piVhuaya”, hickory wood. pi”hu paxka’, a tree bearing a nut that is sour and smaller (sic) than the hickory nut; hardly the Carya sulcata (Hicoria sul- cata), which has a larger nut than the shell-bark hickory (C. alba). pittxo’- gomi’, pecan nuts. pittxo’gor u/di, the pecan tree or Carya oliveformis. pxa, to swim (ipzxd, tnpxd’; pxdtu’, Vpxatu’, inpxd’/tu). Theain this word has a shorter sound than aw in law, though approximating it. pxaki’, sand (=hama_ pzxaki). pu’xttkt). pxi.—pzi’di, to cheat, deceive, or fool him (ipai’di, dnpxi’di; pxitu’, ipvitu, tinpzitu). pxi/ha" apiidi’yé, he deceived him and (thus) repaid him (for the in- jury). ipxi‘hat aptidi/hay?, you de- ceived him and (thus) repaid him, ete. anpxi/har apidiiike’, I deceived him and (thus) repaid him, etc.—upzi’di, to deceive or fool one; to cheat (yupzi’- di, nkupzi/di or Wikupzidi’; upzxitu’, yu’ pxitu’, nku/pvitu’). nyu’pxridi, I de- ceived you. nyu’pzxini’, I did not deceive you. ya’fikupxi/di, you de- ceived (or, cheated) me. nyupzi’ te ni’ki, I do not wish to cheat or deceive you. upxi’’ i/spéxti’, he knows full well how to cheat or deceive.—k&ipzini’, not to deceiye or cheat one (ku/yupzi/ni, titkupa’ni). nyukipxi’/ni, I did not cheat you. pxu, pxw6é, pxo, paxa.—pzrwe’di, to punch, stab, thrust at, to gore (28: 186), stick into (23: 7) (pxuye’di, pxinke’di; pxwétu’, pruyetu’, pxtike’- tu). Wpxwédi, he stabsthee. 7iprwétu’, they . . .. thee. pzu’yanke’di, he . me. pru’yafikétu’, they... . me. pzru’ya da’nde, will you stab him? ayav (H., BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 a’pxuye’di and ka’pxuye/ni point to a pxuye’di (3d sing.) instead of to prwédi. (Also p. 141: 24, 26.) paza’, stuck in (23:7). dnkpaxa’, I stick it in (28: 3). ato’ i”’paxa oVni, he set out the pota- toes (p. 154: 1). ato’ i”paxa o” hedan, he finished setting out the potatoes (p. 154: 2). ato’ in’pax ayow heda®, did you finish setting out the potatoes? (p. 154: 3). ato’ i”paxa nkow hedan, I finished setting outthe potatoes (p. 154: 4). pxwé’ koko’hedi’, supposed to mean, to make a door, plank, or stiff hide sound by punchingit. ka’pxuye’ni, not tohorn or gore. aduhi’ e’usa”hin waka’ ne’yan ka’pxuye’ni, that standing cow on that side of the fence does not gore.— pxwe’ ktaho’, to make fall by punch- ing. kohi’xti pxwe’ ktaho’, to make an object fall from a height by punch- ing. xwithi/xti prwe’ ktaho’, to make an object topple and fall by punching (pxuye’ ktaho’, pxtfike’ ktaho’).—pxwé tpé’, to punch a hole through (iprwé itpe’, tfikuprwe’ ifikitpe’). pxu’kineki’ na/nteké, I came near sticking myself with it (p.141: 23).—prwé’ ma/nte deyé’, to move an object by punching it (pruye’ ma’nte de’hay?’, pxtitike’ ma’nte de’ hiniké’).—a’pxuye’di, to be in the habit of goring, thrusting, etc. (a’pru- ye’tu, 3d pl.). aduhi’ ndosaW’hin waka’ né a’pxuye’di, this .cow on this side of the fence is apt to gore.—ki/xkiprwé’, to stab himself (iyi/xkiprwé’, nki’xkt- pxrinke’).—dupxo™mi’ or dopxo™i, to thrust a tined instrument into an ob- ject (’dupxo ni’, ndu’pxo™i’). aduti do™pxo™i, or adudipxomni, ‘ sticks in the food,’’ a table fork.—yo"potni’, or a’/yo™poW ni, an auger. yopo ni’ yi’ iki, a ‘‘little auger’’ or gimlet. ayo™poWw yinki’, ‘small auger,’’ a gimlet. pxii.—priidi’, to rub (i’pridi, ankpriidi’; priitu’, Vpxiitu’, dnkpxitu’).—priidi’ ix- yazxy’, tostoprubbing. atci”’ni priidi’, to rub grease on an object, to grease it. ama’ pxiidi’, to root up the ground. ama’ pxi’di oxpa’, a’dikné, they rooted up the ground, devoured (the roots), and have gone. po, to swell (cf. tipo’, to burst).—po’por- tyi’ (popoxi-+tyi), ‘‘swelling medicine’’: a plant growing in Louisiana, the root DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 247 of which the Biloxi used as a remedy for dropsy. This is the balloon vine or Cardiospernum. po, pa.—popodé’, to wrap up a bundle (yapo’podé, tifikpo’podé; popo’détu’, ya’- popo’détu’, dfikpopo’détu’). wndita’yan popod?’, to wrap up his own (in a) bundle. Imperatives: popoda’ (to a child); popo’dékafiko’ (man to man); popo’ détki’ (manor woman to woman).— pd’de, to make up a bundle (ipd’de, npd’de) (cf. apéni’). a’pdd on, (he) wrapped it up (26:47). hapode’, to wrap up an object (haya’pode, nka’- pode). akiitryi’ hapode’, wrapping paper.—kipo’podé’, to wrap up an ob- ject in a bundle for another (ya’kipo’- podé, a’xktpo’podé). wnktipo’podé, I - -... for you. ya’xktpo’podé, he .... for me. hiya’xkipo’podé, thou (you)... . forme.—ki’xkipo’pode, to wrap himself up in a cover (yi/xktpo’- pode, nki’xktpo’pode; ki’xktpopo’detu, yi/xkipopo’detu, nki’xkipopo’detu). poda’dé, owl (20:16).—po’dadi, podi (28: 110), pd’di, the swamp owl.—pddi’ a” sudita’ (or podi’ a®sdita’), the ‘‘ow] pine,”’ the short-leaved pine, Pinus mitis. poxayi’, a night hawk or bull bat. poxka’.—a"s’’p poxka’, sledge hammer (28: 193). poxono’, a snail. poxwe, a splashing sound (20: 38). poni’, (cf. po, pini’).—sponi’ (asi + pont’), his or her ankles. _tcak-poni’, his or her wrists. poska’, potcka’, rounded, globular, curvilinear.—aya” poska’, a curvilinear forest. xtawe’ poska’, a whirlwind. rtawt’ poska’ yi’7iki, asmall whirlwind. aso” poska’,a brier patch (1: 16). imtka poska, ‘‘stars in a circle,’’ the Plei- ades. poski/iki (=poska+ yinki), oc- curring in the following: aso” poski/fiki xé na’/niki Tcé’tkanadi’, the Rabbit was sitting (was dwelling, or, was) in a very small] brier patch (2: 4). In this ease poskifiki was pronounced ‘‘pos- kin+-ki,’”’ the prolongation having the force of ‘‘very.’”’ eka™ha” ko po’tcka no’/iiki, and then he (the Rabbit) sat (i. e., was drawn together) like a ball (1: 14). at potcka’, Irish potatoes, awi/tsk potcka’, cabbage. tcak po’tcka, a fist.. (Also 8:17; 10:17; 17: 6; p. 118: 14.) po, smelling (28: 142). psde.—psdehi, psii/dehi’, or spdehi’, a knife. psdehi’ a’duxta’ni uksa’ki, to cut a rope with a knife. psdehi’ dusi’ hafikeya”’ kiya’ de étuxa’, he seized the knife and departed again (3: 19). psdehi’ kitntiki’, the edge of the knife blade is turned. psdehi’ kit/niikiy%’, to turn the edge of a knife blade: psdehi’ ma/nkd¢’é kta’, this (horizontal) knife ismine. psde’-ma/ikiya” inkta’ni, that (horizontal) knife isnot mine. psde‘hi no™pa’ ma/‘ikiyat i/ndikta’ni, those two (horizontal) knives are not his. psde’hi ne ka’ta, whose knife is that? psde’/hi ne ifkta’, that is my knife. psde’hi ita’ kitpani’/hayz’, did you lose your knife? psdehi’ naské’, ‘long knife,’”’ a butcher knife (=psdehi ni- tani). psdehi’ nitani’, ‘‘large knife,’”’ a butcher knife. psdehi’ yi/nki, ‘‘ small knife,” a pocketknife. psdehi/ pit kiintixka’, ‘‘knife with a curved end,’’ a table knife. psdeha/tcapi’ (= psdehi -+-atcapi), a sword. psdehudi’ or psii/- dehudi’ (=psdehi+udi or ahudi), a knife handle. psti/de psonti’, a knife point. psti/de pittsa’di (=pstidehi+ pitsa), ‘‘sharp part of a knife,” a knife blade. spdehi’ ma’iki ko kta’, the knife is his. spdehi’ ya xan’ ko tca’/ka-manki’, where is the (reclining) knife? ya"daksa/di na spdehi’, the knife cut me. spdehi’ nko™ ndaksa’di, I cut with a knife. spdehi’ du’si ha/nde, he is holding a knife. (Also p. 120: 10.) psi.—dupsi’, to take up a handful (idupsi, ndupsi; dupsitu’, i’dupsitu’, ndu/psitu’). psi, pis, to suck (i’psi, nka’psi; psitu’, i/- psitu’, nka’psitu’). (See utcttcpi’.) —pis téxti (he) desires strongly to suck (26: 58). (Also 26: 59, 64, 66.) psi, ptis (28: 243; 30: 1), ptisi, pfsi’ (30: 4), night; night time.—psi’ yaza, almost night. psid?/(=psi + de), or pside’ (29: 36), ‘‘this night,’’ to- night. psid’’ xo’hi ko’ nde’ni dande’, it rains to-night, I shall not go. psid? wahu’ ko nde’ni dande’, if it snows to- night, Ishallnotgo. psiki/fkifige (Bk.) or pskikifige (Bj., M.)(= psi ukikifige), 248 midnight. psaduti? (=gsi + aduti), “night meal,’’ supper. pska” yihi’, to be waiting for night to come (3: 12) (pskat” a’yihi, pskaY nkihi’). pstani/, dark. kde’psi, until night. nka’pstiki na kde’psi, I sewed till night. ni’ hine’ kde’psi, he walked till night. wha’dé kde’psi, he talked to him till night. pisptsi’’, pti’spts (28: 91), pispisi, dusk, twilight. (Also 10: 12; 14: 6, 18, 15, 16) 205 02S: 1201;+(110,09242 SOs dsp. 158: 14, 15, 16.) psi/dikya®, the milt or spleen of a cow, ete. psohé’, having corners or angles.—psoht? ptpédi’, having the corners rounded off (14:18). 0 psahedi’, the ‘‘corner fish,”’ or gaspigou. psta’ki, or pastfi’ki (26: 22), tosew.— ha’masa pstiki’, ‘‘sewing metal,’’? a sewing machine. —apstt/ki or apsttiki’ (=a-+pstiki) to sew habitually (aya’- psttiki’, nka’psttki’). anati’ yuke/dé apstt/ki yimspi’atitu, (all) these women sew well (are accustomed to do so). nka/pstiki na kde’psi, I sewed till night, I sewed all day.—kipsttikyé’, to sew together (kipsti/khayé, kip- sttitki’(?)). kipstaki’?, sewed together; a seam. — kia’pstiki’, to sew for another; perhaps, to sew regularly for another (?) (yakia’psttiiki’, xkia’psttki’). nkapsttikikde’psi, I sewed till night.— av” pstiigo™ni’, a stick used as a spit for roasting meat. a”psttigoni’? paw ki’diktxpey’, to thrust a stick through meat in order to barbecue or roast it-— pstigomni’, a stopper of any sort. konicka psttigo®ni, bottle stopper. waxinpstigomi, a metal awl, ‘‘that with whichshoes are sewed.”’ psttigon- yt’, to put a cork or stopper in a bot- tle, etc. (pstigoWVhayé, psttiigor- hankée’). Imperatives: konicka’ pstigonya’ (m. sp.), or konicka’ psttigon- ka’ (w. sp.), put the cork in the bottle! (Also 26: 12, 24; p. 142: 3-6.) psiidahi’, a comb. psuk, to head off (cf. pstiki’). yatika’- pstiki’, he headed me off (Bk., M.). ha’pstiktu’, they surrounded (16: 7; p. 150, 29, 30). tik Aka’pstkiu’, we sur- rounded the house (p. 150: 30). aki/- ptpsiki’, to head him off, intercept him BUREAU OF AMERICAN ETHNOLOGY [BuLL. 47 (aya’kiptipsi’ki, nka’kiptpsi/ki). yai- ka’ kiptipsiiki’, he headed me off. ayant’ xotka’ aki/ptpsiiki’, he (the Bear) headed off (the Rabbit, thus pre- venting his escape from) the hollow tree (2: 26). pst’ki, it broke (cf. pstiki’).—nkaxthe’ pst’/ki, I sat on it (and) it broke. ko pstki, (a) gourd cut in two (16: 3, 10; "402'7:.10): psuki’, or psiki, to belch, hiccough (yapst’/ki or Wpstki’, Wrkapsiki, or Wiikupstiki). (Hidatsa, psuki (peuki).) psi"ti, or pso"ti, sharp-pointed.—ingu/ pstinti’, ‘‘sharp-pointed teeth, ’’ canine teeth (=i%su+ttidé). isa’hin psiinti’, ‘‘sharp-pointed at one end or side, ”’ wider at one end than at the other. kiidéska si? psonti, ‘* sharp-tailed bird, ”’ the swallow. mas psoti, ‘‘sharp- pointed iron,’”’ a bayonet. pstitpadi- yan’, the point of an arrowhead.— apsti”’, the smallpox; described as “kde’xyi sipsipi’, spotted and pitted.’’— apso’nd ayudi’, the holly tree, so called because it has thorns. ptce, pitcé’, (17: 16; 28: 248), pitce (26: 41, 42), to leap, jump.—picedi’, pitce’di (27:11), to jump, leap, as a grass- hopper, sturgeon, etc. o ptce’di, ‘‘the jumping fish,’’ the sturgeon. pitce’ni, leaping not (27:11). pitc’hayt’, you jump over it (28: 173, 176, 201). pi- icintk’’di, I jump (28: 247). ptcfi2, ptitcu™, ptco™ (6: 16; 9: 16; 10: 23), putco™ (17: 17; 23: 7), anose; his or her nose; for this, ptciya” can be “used (hiptci’ (or hi’ptctiyan), anka’- Pp y , ptctin (or ditka’ptctinyar); ptetimtu’, hi’p- teimtu’, Anka’ ptcttu’).—ptci” haidi’ na, his nose bleeds. «tfikpatco?’, my nose (28:3). pict’ ahudi’ tpanhin’, the ‘‘soft bone of the nose,’’ the septum of the nose. pict’ ahudi’ tpa"hin’ okpé, the perforation of the septum of the nose. ptctin’ ptitsi’, the ridge (‘‘ hill ’’) of the nose. ptcitp?’, ‘‘natural holes in the nose,’”’ the nostrils (7i’ptcimtpé’, @/fika- ptctintpe’; ptcartpetu’, iV ptcintpttu’, W/ii- kaptctin’tpttu’). ptctirtp?’ sanhin’xra, ‘nostril on one side,’’ one nostril (of a pair). ptci”’ hauni’, ‘‘it dangles from the nose,’’ a nose ring. DORSEY—SWANTON | pta.—dapta’weyé’, to clap the palms of the hands together (dapta’wehayé’, da- pta/wehanke’). a’kipta’ye, she caught both in one hand (8: 15). ptca.—picaxe’, ptcaxi, ptcax (28: 258), pteasi’, wide, broad, flat (@., g¢an¢eé). tcak ptcaxe’, the ‘‘wide part of the hand,’’ the entire palm of the hand (also 9: 16). ptcawitu, they are flat (28: 259). ptca’xi siv’hin ne’di, to be standing with the feet apart; to strad- dle. isu’ ptcaxka’, ‘‘flat teeth,’’ the incisors (K., blak’a (?)). taxpa pteasi, the wood duck or summer duck. ptcasiy’, to cause an object to be flat- tened out again (ptcasi/hay%’, ptcasi’- hike’). ptcasktimni’, bread of any sort. ye/ni. ptcaskitni’, corn bread. so™pai’ ptcaskimni’, wheat bread. wak ta’s ptcasktimni’, cheese. plcaskimni’ du/ti na’/fiki, he ‘‘sits eating’ bread, he is eating bread (ptcaskiimni’ i/duti na’niki, ptcaskd ni’ ndu’ti na’nki; ptcaskamni’ du/ti ha/maki, ptgaskimni’ vduti aya’- maki, ptcaskimni’ ndu’ti nka’maki). ptcaskiim’, bread of any sort. atciV”ni ptcaski’, batter cakes.—akipta, fold. aki’ptadi’, double. hakipta’di, in lay- ers. akiptca’tcadi’, ‘‘lying one on an- other,’’ double or manifold, as, aktitayi’ akiptca’tcadi’, a book. aki’ptatayé, mul- tiple, manifold (i. e., more than double or twofold). akipta’ no®pa’, twofold, double. akipta’ dani’,threefold. akipta’ topa’, fourfold. akipta’ ksani’, fivefold. akipta’ akiiapé’, sixfold. akipta’ nan’- pahudi’, sevenfold. akipta’ danhudi’, eightfold. akipta’ tckané, ninefold. akipta’ ohi’, tenfold. akipta’ ohi/ son- sa/xthé, elevenfold. akipta’ ohi’ non- pa’athé, twelvefold. akipta’ ohi’ dana’xthé, thirteenfold. akipta’ ohi’ topa’xthé, fourteenfold. akipta’ ohi/ ksa’xthé, fifteenfold. akipta’ ohi’ a’ki’- xpa/athé, sixteenfold. akipta’ ohi’ nav pahu’ a’xthé, seventeenfold. akipta’ ohi’ da/nhua’xthé, eighteenfold. akipta’ ohi’ ickana’xéhé, nineteenfold. akipta’ ohi’ no™pa’, twentyfold. akipta’ o’hi da/ni, thirtyfold. akipta’ o’hi to’pa, fortyfold. akipta’ o’hi ksa”’, fiftyfold. akipta’ tsi/pa, a hundredfold. akipta’ isipi”’tcya, a thousandfold. THE BILOXI AND OFO LANGUAGES 249 ptcato’, cotton.—pigato’ nicu’ norpa’, I put the cotton in two places. pitgato’ ntcu’ dani’, I put the cotton in three places. ptca’to uni’, the cotton comes up. ptca’to udi’, thecotton plant, cotton plants. ptca’/to da’di, to pick cotton. ptca’to sa’, ‘*‘ white cotton,’’ a tunic or man’sshirt. pt¢a’to akidi’, the ‘‘cotton insect,”’ a caterpillar.—pé/titu kayudi’, the cottonwood tree. pudé, open (p. 140: 32, 33.—dupiid?’, du- ptde’ (28: 147, 149, 150, 153), to uncover by pulling, toopen. kidu/nahi’ dupide’, to uncover by rolling. naate’ dupideé’, to kick off the covering, as an infant does (i/dupiidé, ndu’pidé). duxtan’ dupidé’, to pull open a box, cache, etc. (i/duatan /dupidé, ndu/xtan ndu/pidé). padéd, brant.— Pidédna’, Ancient of Brants (6: 11, 12, and notes). padi’.—apidi’, he stepped over it (28:115). pidi’so2, or pfidi’so®ni’.—pa’ pidi/son or pa’ ptidi’sonni’, to have an attack of ver- tigo (/pa pidi’so”, tfikapa’ ptidi’so”). puhe, to blow.—puhey’, to blow a horn (pu/heha’yé, puhe’htinke/ ; pu’ heyétu’ pu’ heha’yétu’, pu/héhanketu’).—pu’hekiye’, to blow a horn for or instead of another. pu’hehi’fikiyé, I blow a horn instead of you.—pw’heki’/kan, to blow a horn for some one to come (pu’heyaki/kan, pu’hearki/kan). pu/hehi/ikikan, I blew the horn for you to come. pu/heyanz- ki/ka”, he or you blew the horn for me. pu’heki’kav teu/fiki, she blew the horn for the dog.—pu’heki/daha, to blow a horn for them to come ( pu’heyaki’daha’, pu’heaxkt/daha’). pu/heaxkt’ daha’ tew’fi- ki, I blow the horn for the dogs (to come).—apu’/x horni’/, a blowgun: to use a blowgun (apu’xhayoV’ni, apu/x nkowni). The Biloxi learned the use of the blowgun from the Choctaw.— pauhin’, peti pxuhiv”, to blow at a fire (peti Wpauhin, peli Aiktpxu’hin; pe’ti pxuatu’, peti Vpxuctu, peti wWikt- pxuctu’ ). ptika’yi, large red-headed woodpecker (15:9) (see kiidéska’, omayi’, yakida’- mafkayi’): Itstays in swamps; its note is “ki uv tititt/ t/t.’ —pt/ kpttkavyi’, the large black woodpecker (perhaps pii’k- 250 pttk hayi’). Ptkptkayina, Ancient of Large Black Woodpeckers (28: 101). ptike.—pitkeye’, to make the sound heard in drawing a cork from a bottle; to make a deadened sound or thud, as in hitting the earth, human flesh, or gar- ments (piike’hayé’, pitke’hanke’). paikiyayY (Eng., picayune), five cents, a nickel. —pikiyi” xkuku’ otdaha’ dande’, I will give a nickel to each. ptikxyi’, loop (28: 88, 90, 221). puxi.—apuxi’, apu’x (30: 1), to touch, feel (aya’puxi’, nka’ puxi’). iV’ yapu’ xi, Itouch you. hiya/fikapu’xi, you touch me. yafka/puxi’, he touchesme. afk- sapi’ ema” aya’ puaxi’ na, beware lest you touch the gun! (or, do not touch the gun!). (Also 20: 4, 5, 6; 26: 21.) piini’, to hang, dangle, be suspended (11: 2) (see apéni’).—dodayé piini, ‘‘ gullet hangs (on),’’ a necktie. niipini’, to swing or dangle, as beads (atohi). paps’, cut through often (28: 22, 24, 38).—psohe’ ptpédi’, having the cor- ners rounded off. pupu’xi.—ani’ pupu’xi, foam (of water). paski’.—nyukpe’ ptski’, my leg was cut off (p. 154: 6). ptt, the end of any object.—psdehi pit kiintixka, ‘‘knife with a curved end,’’ a table knife. piidiya®’, the tip or end of a tree, stick, nose, ete. piidiyan’ ktintiki’, to bend the point of a knife, etc.—kiptide’, a joint, joints; to join (p. 140: 15). pa’ aho’ kiptide’, asuture, sutures. kipaté’, the knuckles (evi- dently identical with the preceding). pa’tsa, putsa, pitsi, piitsi’, sharp, sharp-edged.—ptitsa’ya wa’ya, ‘‘sharp side,’’ the edgeof a knife blade. pict’ pttsi’, the ridge of the nose. yukp’ ptisi’, the os tibia (the ridge of this bone is prominent). pii/tsa tca’y2, to wear off the edge of an ax, a knife, ete. (pi’tsa tea’ hayé, pii’tsatca’hink?’). nkin- su’ piitsa’ dé’xtca, the sharpness of my teeth is all gone. piitsti’ tcadi’, the sharp edge is all gone, is worn down or off. pti/tsani,not sharp, dull.—piitsayé’, to sharpen a tool (pii/tsahay?’, pt’tsa- hank?’ or pti/tsahtnk?’). ta%s-ivtcay? ko pitsay?’, to sharpen a scythe. a®se/wi pitsay’, to sharpen an ax.—piisi’, a BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 round-topped hill; an extended hill or mountain, a ridge. pits nita’/ni, a large round-topped hill. pii/tstahi/xye (=ptitsi+-hizyé), many round-topped hills or ridges. pitits ta’wiya”, the top of a round-topped hill or ridge. patwi’, crumbled off.—iftkowa’ pitwi/ hide, it crumbled off and fell of its own accord, as plaster or a decayed stump.— diptiwi’, to make an object crumble by rubbing or pressing between the hands (i/dipttwi’, ndi’pitwi’).—du/pitwi’, to make an object crurnble to pieces by punchingatit(i/dupttwi’,ndu’pitwi’).— naptitwi’, to make an object crumble by kicking it or by treading on it (ina- pitwi’, tnna’pitwi’).—di’kiipttwi’, to make an object crumble to pieces by hitting it (/dukiipttwi’, ndwkipttwi’). maxiti’ ahi’ diktyptuxi’, to break an egg to pieces by handling, hitting, ete. Rapi’dya®, the present Biloxi name for the town of Rapides, Rapides Parish, La. Formerly called Atiz tctdomna. sa, to tear.—sa’dz, sadé’, to tear straight; torn, to be torn. do’xpé nask® sadé, the coat is torn (attitude not specified). do’xpé naské’ na/iki ko sadé’, the coat (hanging up) is torn.—dusa’di, to tear anything. kida’giya’ dusa’di, to tear a piece from the edge of an object (kida’- giya’ Vdusa’di, kida’giya’ ndusa’di; kt- da’giya’ dusatu’, kida’giya’ vdusatu’, kida’giya’ ndu’satu’). Aktitxyi/ dusa’di, to tear paper.—dusasa/di, to scratch and tear the flesh, to tear often or in many places (i’dusasa’di, ndu/sasa/di). dusasa’ dohi, tear here and there and look at it! ktu’ yandw’sasa/di, the cat scratched me and tore my flesh (in many places).—dusa’ hutpé’, to tear a hole through (idusa yutp%?, ndusa’ ndutp?’ sic: rather, ndusa’ dnkutpe’).— kidusa’di,to tear it for him (ya’ktdusa’di, a/xkidusa’di; kidusatu’, ya’kidusatu’, a/xkidusatu’). kidusa’, tear it for him! (Also 17: 4; 28: 10, 13; p. 120: 14, 15.) sade.—sddedi’, sddédi’, to whistle (once) as a boy or man does (sd’dhayedi (or sd/diye di), sa’dhafikedi (or sddiiike’dt) ; ‘sddetu’ (or sddétu), sd’dhayetu’ (or sd’di- yetu’), sd/dhaiiketu’ (or sd/dinke’tu)). (28: 41). (cf. sitside, sahe’.)—sdtsd’ dedi’, DORSEY-SWANTON ] to whistle often, whistle a tune, as a man does (sdtsd/dhayedi’, sdtsd’/dhan- kedi’; sdisd/detu’, sdtsd/dhayetu’, sdtsé’d- hatiketu’).—sdsdti’sisoti (12: 1), a ka- tydid [onomatope]. sisoti’, a green, long-legged cricket (sic) (Bj., M.). sahe’, a rattle (?).—ndés stnt sahe’, the rattle of a rattlesnake.—saheyé’, to rat- tle a gourd rattle, etc. (sahe/hayé, sahe’- hanke’).—sahédi’, it rattles; to make the rattling sound heard when corn ears are moved (sa’yahedi’, sa’hamikédi’). yo sahe’di, ‘‘body makes a rattling sound,’’ a locust. sa/hi, raw, uncooked; wild, uncivilized.— tkd/ndxou sa’/hi, a raw apple. tatsahi, ‘‘raw melon,’? muskmelon. nka®ya- saxtu, we were Indians (5: 8). atya sahi, an Indian (9: 1). Takapa sahi, an Atakapa Indian. (Also 5: 8; 9: 1, 9)'12; 19: 1, 17; 22: 77 27s 272) sahi, a long time.—sahi/ati, a very long time (18: 14). sahi/ye, a while (p. 151: 10). satu’ti, cocoa grass, a grass found in cen- tral Louisiana. It grows about 3 inches high, and has black roots, which have a pleasant smell and are eaten by hogs. Sa/wat, Shawnee (?).—Sa’wa” hatya’, the Shawnee people. sa2, white.—ti n¥ ko sa xé (w.sp.), the house is white, or tin?’ ko sa® ni’ (w. sp.);a man says, ti nz’ ko san na’, etc. ati’ sam néyat’, the house is white (used when not seen by the one addressed). toho’xk toho’ ma/iiki ko sat’ xe’ (w.sp.), the reclining horse is white. toho’xk norpa’ tci’di a/manki’ ko sat’ xé (w. sp.), the two reclining horses are white. toho’ak xa/xaxa a/matki’ ko sat xé (w. sp.), the standing horses are (all) white. yek sa”, dry white corn. sanati’, very white, white near by. sa’ sasa’sa®, white here and there; gray, as the human hair; iron gray. ayinahiv” sat’sasa®sa”’, your hair is (iron) gray. asa”’, white, as the hair ofthehead. a/nahi" asa®’ xyé(m.sp.), his or her hair is white. ka®z te asa”, “‘white faced bee,’? bumblebee. asa’/- tki, somewhat white, whitish, distant white. asa”’na pahi’ ahi’, a pillow. (Also 9: 18, 14; 10: 21; 26: 92; 28: 28, 34, 37, 49, 54; p. 117: 17, 18; p. 118: 1-3.) 83515°—Bull. 47—12——17 THE BILOXI AND OFO LANGUAGES 251 sathal’,” strong; to be strong or hard (/sathan, t/fiksathav’; sathantu’, /san- hattu’, dnksathamtu’).—aya’ sathat’ udi’, ‘‘strong wood tree,’’ a sycamore. ti sa™hanya, ‘strong house,’’ jail._— sathatni or sdhd/ni, stout, strong (7’sa- hatni’ (or i’sdhdni), Wfiksatha™i’ (or WW fiksdhd’ni)). axtawé sarhatni’,astrong wind, the wind blows strong. a®ya/di sathatni’, a strong man. sithin’ san- ha®ni’, to stand firm, to stand his ground. adé sa®hatni’, to raise his voice (aya/dé sa®hatni’, nka/dé sat- hatni’). atya’dine’ sathutni’, thisman is strong. atya/di e/wane’ sa®hanni’, that man is strong. atya/di hande’ sathatni’ xyé, that man is very strong. sathanzti’, very strong, stiff, inflexible. kintcé sathatati’ ktdedi’, to throw very far.—kasdhd/nini’, not to be strong, to be weak (ku/isdhd/nini’, t/Aksdhd/nini’).— sathanyé’, to make an effort, exert force (sathan’hayé’, sanhanke’). uatti/k sathany%’, to push hard against.—sa”- ha xtiyé’, to make a great effort, exert much force, press very hard on, ete. (sathanati/hayt’, satharati’ hanke’) . ifk- siyo’ stctiki’ kat sathanatiye’, as the meat was tough, he bore down very hard on it (in cutting). diiktitcké’ sa"ha™ xtiyé, to tie an object tightly (¢/dikitcké’ sathanxtihay’, ndiikiitcké’ sathat’xti- hiiké’/).—asathiv’, his or her arms (aya’sanhi’, nka’sathin’; asatatu’, aya’- sanztu’, nka/sanatu’). asathit’ san- hit’xa, his arm (on one side). asa™hin kaskani’, his left arm. asa™hit’ spe- wayam (in full, asanhin’ inspe’wayam), his right arm. asathin’ tudiya”’ kas- kani’, his left arm above the elbow. asathiv’ tudiya” spewayan’, his right arm above theelbow. nka/sa®hin’ kas- kani’/, my left arm. asa®hin’ ne’di omni’, pain in the arms. A’sa"pska’ a’- kidisti’ ti’ onyat’, ‘‘the Place of the Store of the One-armed (man, i. e., James Calhoun),’’ Babbs Bridge, Rap- ides Parish, La. (Also 17: 12, 18: 17; 26: 38, 40.) sa®hil, on the other side (D., akasa”pa, akasam; @., masant).—sa"hi’ kiya’ nko ittkte’ xo, I will do it again and hit you on the other side (1: 11).—sa*hin’za, on one side; used in speaking of one of a pair. itcttct”hin sanhit’xa, one of 252 ni xcuxwi’ sanhi”’xa, one of tayo’ sa®hit’xa, one of his your eyes. his ears. cheeks. ptctimtp?’ sathin’xa, one of his nostrils. asathiV” sarhin’xa, one of his arms.— sanhi’yan or sanityan, on the other side of. kidtipi’ sathivyan kiidéska’ o’di, shoot (at) the bird on the other side of the ditch! yaduatav tanhin’ nittkohi’ sanhin/yar anya’ sin’hin ne’ kiyohi’, call to the man standing on the other side of the railway. aduhi’ sa™hin’ya% sitto’ yao ni né inaxe’, do you hear that boy who is (stands) singing on the other sideofthefence? sa™hityan’ kiya’ nkon iv/naxta’ xo, I will kick you again (and) on the other side (1: 13). ayi/x sanin- ya’, on the other side of the bayou.— isav’hin, at one side or end. isa”hin pstinti’, sharp at one end, i. e., wider at one end than at the other, as leg- gings.—ndosa’ hin or ndosa’ hit’ya®, on this side of. aWzu ndosaVhit, on this side of the stone. yaduataY tarhiv’ natkohi’ ndosa” hiya® ti ne’ya tcehe’da®, how high is the house on this side of the railroad ?—endo’sa”hi”, on this side of the aforesaid place (preceded by the name of the place or object). Its oppo- site is eusathin.—e’usaW hin, eu/sanhin’- yan, &wisa’hiya, on that side of (preceded by the name of the object). aduhi’ eusav’hin waka’ ne/ya" ka’pxu- yeni, that standing cow on that side of the fence does not gore. a”/xwu eu/sat- hit’ya”, on the other side of the stone. yaduxtav’ tathin’ natkohi’ éwhsa™ hiya ti ne’yan tcehe’da®, how high is the house on that side of the railroad? (Also 10: 17; 28: 38, 81, 176, 221; 31: 12.) safiki’, a girl.—sa’fki twa’, there are (or were) none there but girls. sito’ sanki/ya" he’, a boy and agirl. sank’ sinto’yam he’, a girl and a boy. si®to’ yihi sanki’ya® yihi’ he’, boys and girls. safiki’ te’di, the corpse of a girl. safiki’ ka/naxtni’ ndoWVni, I have not seen the deaf girl. sanki’ yuk? aktitxyi’ uka’de yinsp¥atitu, (all) those girls sew very - well. Tané’ks san’ya sanki’, she is a Biloxi girl. Tantks satya isa’nki, are you a Biloxi girl? Tanéks satya tiiksa’7iki, I am a Biloxi girl. safki’ BUREAU OF AMERICAN ETHNOLOGY isi’ sathin’xa, one of her feet. sditka’, [BULL. 47 tada’o™, his or her girls. safki/ Vtada’om, thy or your girls. safki/ Viiktada’o", my girls. salya (sic), young (p. 129: 4). Given by Bj. and M. in the following ex- amples: Tanéks saya sinto’ (instead of Tané’ks sitto’), he is a Biloxi boy. Tané’ks sat’ya isit’to, are you a Biloxi boy? Tané’ks saya tiksit’to, I am a Biloxi boy. Tanéks saya safiki’, she is a Biloxi girl. Tané’ks saya isa/niki, are you a Biloxi girl? at, Tanv/ks sa’ya tdiiksa’nki, yes, I am a Biloxi girl. Tanéks satya’ tanyan’, a Biloxi village. sdutka, elliptical. — miisida sditka’, ‘‘elliptical dish,’’ an earthen- ware dish used for meat, ete. se.—diseyé’, to make a clapping or slap- ping sound (dtise’hayé’, diise’hanké’) (cf. sahe’). itca’ke diiseyé’, to make a clapping sound by slapping the back of the hand. tayo’ diiseyé’, to make a clapping sound by slapping the cheek. antkov diseyé’, to use a whip. sé.—dasé’, to bite, as a person or ani- mal does; to hold between the teeth or in the mouth (yida’sé nda‘sé). ida’sé, did he bite you? yanda’sé, he bites me. kida’giya’ dasé’, to bite out a piece from the edge of an object (kida’giya’ wdasé, kida/giya’ ndasé’). dast’ dakst’ki, to bite (a stick) in two (i/dasé dakst/ki, etc.). tew’aki dasé’ putcp’, the dog missed (his aim) in trying to tear with his teeth. dasé datpé’, to bite a hole through. dasé’ waheyé’, to make cry out by biting or holding it in the mouth, as a bear or wolf does a fawn, etc. dasé’ da’koko’- sédi’, to crack a hazelnut by biting. das’ dakstpi’, or das?’ daskipi’, to get the juice out of sugar cane by chew- ing.—dast’ duata” xtaho’ (kohi’xti dase’ duxtav’ «xtaho’), to make fall from a height by biting. xwithi’xti dasé du- aztaV” xtaho’, to make topple over, as a tree, by gnawing at the roots or base (Vdasé i/duata® xtaho’, ndasé nduxtar ztaho).—duse’, to bite, as a dog does.— a’duse, to be in the habit of biting, as a bad dog is. teu’iki ma’fiki a’duse, that (reclining) dog bites, is apt to bite. toho’xk nixiaw’ nask?’ a’dustu’ [DORSEY—S WANTON ] (xa), those mules bite, are in the habit of biting.—ka/duseni’, not to be accus- tomed to biting. toho’xk nixuxw’ naske’ ama’niki ka’dustuni’, those mules are not given to biting. tcu/iki ma’iikdé ka’du- seni’, this reclining dog does not bite. se’hiyé! sé/hiye! O pshaw! (28: 92,102, 110). sép.—ansé’p, ansepi, atsewi, an ax. atsé’p si’ hin nv’ ko itkta’, the standing ax is mine. atsép hama’ toho’ ma’iki ko kta’, the ax lying on the ground is his. ansé’p no™pa/ a/manki’ ko kta’, the two (standing) axes are his. asé”p no®pa’ hamd/ tei/di a/manki’ ko iikta’, the two axes lying on the ground are mine. ansi’/p aa/xaxa a/mankii ko pa/na inkta’ (a@ is added by a female), all the standing axes are mine. ansé’p tev di a/manki’ ko pa’/na inkta’, all the axes lying down are mine. a%sép za/xaxa ki/naxadi’ a/maiiki’ ko pa’na inkta’, all the scattered standing axes are mine. ansé’p tci/di ki/naxadi’ pa’na inkta’, all the scattered and reclining axes are mine. ase/pine’ yaxku’, give me that ax (leaning against some- thing). anse’pi ma’/ikiya® yaxrku’, give me that ax (lying down). ase’pi ne ka/ta, whose ax is that? anrse’pi ne inkta’, thatismy ax. atse’pi kipa’ni- ye’, he lost his ax. asép su/di, an ax head. avsép su/di na’nki ko ita’, the ax head is yours. a%st’p porka’, sledge hammer. a%se/wi yiiki’, ‘‘small ax, ’’ hatchet. a®se’wi ya® xa” ko tca’kat- manki’, where is the ax? This is some- times abbreviated to a%se’wi ya" xan’? anse/wi a’/yit ta’nini heda’, he has finished using the ax. a%se’wi piltsay?’, to sharpen an ax (see a®xzudi diinithon- mi under a”/xu). atse’wi ma’tikd¢é ny’ku dande’, I will give you this ax (lying down). (Also 28: 195, 202; p. 121: 21, 22.) si.—dasi, strung (11: 3). strung them (21: 2). si.—dusi’, to grasp, hold; to take, receive (/dusi or “tsi, ndu/si; dutstu’, itstu, ndu’stu). axt visi wo, have you taken awoman? dusi tusiye (used when one grasps another, but duata® tisiyé must be used if he already holds him), to u’dasi’, (he) THE BILOXI AND OFO LANGUAGES 253 grasp another and pull him backward (i/dusi ttsi/hay?’, ndu/si tisi/htik?’). iV dusi tisi/hitya’ dande’, I will grasp you and pull you backward. sni’ dusi’, to catch a cold. sni ndusi’, I caught a cold. sni’ ya’ndusi’, ‘‘the cold caught me’”’ (Gatschet). Tcttkana’ du/si, he seized the Rabbit (1: 20). akitaxyi’ idu/si ko’, ayindh? aktttryi’ huya™ xkiya’, when you receive the letter, do you (in turn) send a letter hither to me. ka’wayav’ ndusi’ xyeni’ inske’yanke’, I wished to take something or other (from my trap), but it scared me (3: 16,17). edi’ Ina’ ko dusi’ oWxa étuxa’, behold the Sun had been taken, they say (3:15). dusi’ dund/nayéyt’, he seized him and shook him. Tcétkana’ axokyav’ ytskasaY” dusi’ uaxne’di, the Rabbit took a piece of cane anda tin bucket and was approaching the well (1:9). dusi’ de’di, he took it and has gone. 7i/dusi ide’di, you took it and went. ndu/sinde’di, I took it and went. axti’ dusi’, to take a woman (i. e., co- habit with her without marrying her regularly). aha, ndusi’, yes, I have taken her. ndu/si na’, I have taken her. atyato’ dusi’, to take up with a man informally, cohabit with him without being married. psdehi’ dusi’ hafikeyaY kiya’ de ttuxa’, he seized the knife and departed again (3: 19). spdehi’ du/si ha’nde, he is holding a knife. spdehi’ dusi aya’nde, you are holding, ete. spdehi’ ndu/si nka’nde, I am holding, ete. spdehi’ i/dusi, do you hold a knife? aktitxyi’ patch?’ dusi’, or akittzyv’ teak?’ di na’iiki patcke’, to take a book (almanac) from the nail on which it is hanging. akiitryi’ dusi’ dehaV tcakedi’, take the book and go to hang it upon the nail. dusi’ dehaw’ kyttkihi’ tcakedi’, take it off (the nail), and then take it back and hang it up. akidu’si, they continued packing things in the boat (28: 214).—tcakkidusi’, to shake hands (tcakya’kidusi’, teak a/xki- dusi). teak V7ikidu’si, I shake hands with you. teak V7ikidu’si te’ ni’ki, I do not wish to shake hands with you. tcak yaw xkidu’si da/nde, will you shake hands with me?—kidusni’, not to grasp or hold; not to take from another 254 (yidu’sni, ndu’sni; kidu/stuni’, yidu’stu- ni’, ndu/stuni’). na®pana’x kidusni’, he can not hold it at all. nita™zti kan kidusni’, or nita/niati kidusni’, it is too large for him tohold. nita™xti kan’ (or nita’nixti) ndu/sni, it is too large for me to hold.—kidu’si (or kidu’si de’di), to take something from another (ya’ki- dusi’ or ya’kidu’si ide’di, a/xkidusi’ or a’ xkidu’si nde’di). i”kidusi’, I took it from you. ya xkidusi’, he took it from me. hiya”’xkidusi’, you took it from me. {Also 8: 14, 15; 9: 9, 10; 10: 25; Pii5, Oe ASS Sas 27 e162 10> Ui: Sab; 7,9; 12; 138, 16:20: 25, 373; 21: 32, 36; 23: 15, 21; 26: 3, 5, 6, 8, 10, 44, 45, 47, 56-59, 62, 65, 76, 81, 90; 27: 20, 22, 25; 28: 10, 44, 45, 51, 56, 62, 77, 97, 106, 118, 121, 133, 163, 166, 195, 218, 219, 223, 227, 235, 248; 31: 10, 16, 18: p. 155: 14, 15, 16, 17, 18, 19, 20, 21.) si, yellow (si and kisi may be two inde- pendent roots, but if so they have been confused by Dorsey as well as myself— J.R.8.).—sidi’ (pl. si/tu) yellow(21: 33). toho’xk sidi’, a yellow horse. toho’xk situ, yellow horses. xye’hisi/di, yellow blossom (of the nindayi). sidaki’,a sort of yellow. tcut sidi, ‘‘red yellow,”’ light red. siditki’, yellowish, brown (G.).—sihiyé’, to make an object yellow, to smoke an object (sihi/hayé, sihi’- himk?’). taha’k sihiya’, smoke the hide!—a’ksihiyé’: ifiksiyo’ a’ksihiyé’, to smoke meat (ittksiyo’ a’ksihi’ hay’, iviksi- yo’ a’ ksihi’htinké’).—sika’hi, buckskin.— sikiv’poxomni’ (= sikahi+i%-+ poxo), an instrument used by the Biloxi women in dressing a hide. It was pushed from the woman for the pur- pose of scraping off the hair.—kisidi’, smoke; to smoke. ptti kisidi’, the fire smokes. wksi’di, smoke (G.). ukst- nedi, (to) smoke (G.). petéti’ uksi’di, smoke-hole, chimney (G.). késid¢e’- towe, to be full of smoke. ati’ kéisi- d¢e’/towe, the house is full of smoke. tinkatetitcti’ kisidde’towe, my eyes are full of smoke. yaniksiyo™, tobacco pipe. ksi tea’ kitnttci’, a chimney. u/ksi, smoky (20: 48).—a’ksaho™ ni’, shade; a shadow (?); an umbrella; parasol, BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 si.—isi’, asi’, the feet (20: 15; 26: 23); ayisi’, aya’si, yisi’, thy feet; ifksi, or nka’si, my feet; 7’situ’, their feet; yi/situ’, your (pl.) feet; “fksitu’, our feet; also to step. isi’ ditksa’di, to cut the foot with a knife. isi’ dukica’di, to cut the foot with an ax. asi’ natpé’, to break a hole through ice, etc., with the foot. aya’si ’natpé’, you broke a hole, etc.; nka’si ti%matpé’, I broke a hole, etc.; plural formed from singular by adding -tu. isi’ ahi’ or isi’ ahiyan’, the toe nails. is’ wisi’, the toes (of one person) (yisi/wisi’, iftksi/ wisi’). isi’ na’nte nedi’, the third or middle toes (of a person). isi’ axohi’, the ‘‘old toes,’”’ the big toes. isi’ ayifika’, the little toes (of a person). isi’ ayifika’ ifiktcathi’, the fourth toes — (of a person). isi’ de’ kenedi’ (isi/ de’ knedi’?), ‘‘he made his footprint, and has gone,’’ a footprint, footprints. isi’ mayi™i’, the soles of the feet. si ma’siya, ‘‘palm of foot,’? sole of foot (G.). asistu’, a stairway. si a’hiya”, “foot skin,’’ a hoof, hoofs. sihudi’, barefooted, to be barefooted (7i/sihu/di, nsihu/di; sihutu’, Vsihutu’, nsi/hutu’). su, barefooted (p. 141: 17, 20). sv soi’, hose, stockings. siya ski/xtiki’, or si’ yaski‘atiki’, the top of the foot. kid’’sk siya’, birds’ tracks. sponit (asitponi), the ankles; his or her ankles (i’sponi’, ifksponi’; sponitu’, Vsponitu’, ’fiksponitu’). sponi’ ahudi’, the ankle bones. The corresponding term is tcakponi, the wrists (28: 199, 247). sptidaxi’ (=asi+-pidazi ?), the instep. May be identical with stawiya, sta’wiyan (=asi+tawiya), ‘‘top of the foot’’: probably the instep (if so, =sptidaxi) (istawiya®, ifiksta’- wiya?)., stuti’, a heel. stu’di ko’ kidu/nahi’, to turn around on his heels. Stuti may be contracted from asi tudiya™ or isi tudiyat, ‘‘root of the foot’’ (so recorded by Gatschet). stttohi’, the spurs of a rooster.—usi’, (he) steps in it (25: 6). asi, stepping on (26: 40, 42; 28: 120). astu’t#, step ye on (female to female) (26: 39). ku’sini’, (it) had not stepped in it (25: 2).—si (of measure), a foot; twelve inches. si” so%sa’, one foot; si’ no™pa’, two feet; si’ tsi/pa, one hundred feet. toho’xk si kidt/ktiitck’, DORSEY-S WANTON] THE BILOXI AND to hopple a horse (by the forelegs). édi’, atyadi si’ naskéxti’ kiton’ni de’ oWkné étuxa’, behold, a man with very long feet had passed along ahead of him (3: 2, 3, 6, 13).—sizhi’, to stand (D., ¢., K., Kw., najin; Os., naoir). isiV hin (titksivhin) (ck. né, ni); simhin ne’di, he is standing; dnksihin ne’di, I am standing; xa’xa ha’maki, they are standing; yi’xaxa ha/maki, ye are standing; nki/xaxa ha’maki, we are standing. aya xa’xaxa ma/‘iiktu, they (all the men) are standing (said of many). Imperatives: sithi” (to child); simtki’ (man or woman to woman); si”- akafiko’ (man to man); sitdakte’ (woman toman). aya siVhin ne? a’ythti ni, do you know the standing man? ayav si’hin n&¥ ko te’di, the (standing) tree is dead. toho’xk stipi’ si” nin ne’di, the black horse is standing; but toho’xk siV hin n& ko siipi’ xé (w. sp.), the stand- ing horse is black. avsép sin’hin n¥ ko ifkta’, the standing ax is mine. sith’ satha ni’, to stand firm, to stand his ground (i’si@hit satha ni’, tiiksin’- hit satharni’). anya’ sin’hin ne/yan nkyéhor’ni, I know that standing man. anya’ sit’hin ne/dené nkythowni, 1 know this standing man. si@hinyé, to stand up a perpendicular object (sithay’, sithinke’; sit’/hinyttu’, sit’hayttu’, siv- hintkétu’). kiitata’ sit’hinyé, to set it up straight (kitata’ si”’hithayé, kiitata’ sivhinhanké). sit’hinx, before kan, to stand, i.e., to stop and stand (as when listening, etc.). yahe/yat d&¥ sit’hinx- kan’, he went to a distance, and when he stopped and stood (listening?), ete. (2: 6). simx, stood (28: 176). inx, stood (18:11). sithin’ nékde’, he was stand- ing so long. a’ya® sinhin’, a standing tree. siznedi, tostand(G.). nksirne’di, Iam standing (G.). a/sinhin (=a+sin- hin, )to standupon (yasi”hin, nkasi” hin; pl., a’xaxa (hamaki), aya’xaxa, nka’/x- axa D., ¢., K., anajin; Os., anaair),— -hin (=sirhin?), to stand, be standing; used in composition. xa’nina‘tinke’hin nkandé, I (still) stand (here?) and make it (a heavy object) roll over and over in one direction. ini/hin (=ini/hin?) ha’nde, he was (or, con- tinued) drinking. (Also 29: 3, 6, 9, 255 1b; 18, 2,925 4Si:°34; p. LL'7: 13'p. 118: 5, 6,19, 20; p. 121: 4.) si.—a’yinsi’/hin, to be a coward (aya’yin- svhin, nka/yinsihin, a’yitsixtu’, aya’yin- siztu’, nka’yitsictu’). a/yinsi’hinati’, he is a great coward. kin’sithiyé’, they made them cowards (23: 22).—ka‘yin- sini’, not to be a coward (kaya’yitsini’, nka’yinsi’ni). si.—siye’, to tell a lie (si’hayé’, si/hidnke’) (cf. yétci’). t/ siye’ xye, oh! what a lie! ¢/ si’yewa’yé, oh, how untrue! sidipi’, bearing marks or indentations from being tied tightly (cf. sipi’).— si’/dipiyé’, to cause to be marked from a cord, etc., tightly drawn around the object (stdipi’hayé’, stdipi/hinke’). sika, deer skin (27: i). sikte.—asikte’di, to pant, as a person af- ter running; to pant, as a dog does, with the tongue out (aya/sikte’di, nka/- sikte’di). si/ndi, sindiya®, si®, sit, the tail of a bird or that of a quadruped (cf. nindi’).—isi/nti, for a tail (28: 240). imsindi’’, resembling a tail (28: 257). isind oni, make out of it a tail(28: 259). imtka sind otyan, ‘‘ where the stars have tails,’’ the Aurora Borealis. sindihin’, the tail feathers of abird. 0 si’ndiya, afish’s tail. ndés sint sahe, ‘‘rattle tail snake,’’ rattlesnake. pazéxk sint tcti’, red-tailed chicken hawk. pavzézk sint konatcottkha, forked - tailed chicken hawk. ktdéska sit psonti, ‘‘sharp- tailed bird”’ (sindi), theswallow. si/nd udoxpé’, ‘‘tail dress,’? a crupper. (Ao. 15: 77,:9, 10, Tl L729; Siee: 40; 26: 4; 28: 258.) siné.—asné’, hasné, a thief (p. 158: 33, 34),to steal (haya’sné, nka/sné, hasnétu’, haya’snétu’, nka’snétu). toho’xk hasni’, ahorse thief. tohoxka’ nka’sné, I stole a horse. aati’ nka’sné, I stole a woman. nka/sné nyiku’di, I stole (it and) gave it to you. pana” xti’ hasnétu’, all steal, all are thieves. asnéna’ (=asné-+na), ‘*one who steals habitu- ally,’”? a thief. —ha/snéyé, to cause one to steal (ha’snéhayé, ha/snéhtii- ké).—kiha/sné, to steal something for (the benefit of) another (yaki/hasné, a’aktha’sné; ktha’snétu’, yaki/hasnétu’, a’aktha’snétu’). hifiktha’sné, I steal it OFO LANGUAGES 256 for you. ya/nktha’sné, he or you steal it for me.—kisiné, to steal from another (yakisiné, axkisiné; kisinétu, yakisinétu, axkistnétu). sinto’ toho’xk kta kistné’, he stole ‘‘ Boy’s’’ (Bankston’s) horsefromhim. toho’xkayita’ i/kisine’, he stole your horse from you. toho’xk inkta’ ya xkisiné’, he stole my horse from me. toho’xk ayi’/iada’on 7’ kisiné- tu’, they stole your (thy) horses from you (thee).—kya’sné, to steal -from him or her (yakya’sné, xkya’sné; kya’snétu, yakya’snétu, xukya’snétu). inkya’sné, I stole it from you.—kisinédaha’, to steal from them (yakisinédaha’, axkisinéda- ha; kisi/nétudaha’, yakisinétudaha, axkt- sinétudaha). toho’xk yaw xkisi/nédaha’, he (or you) stole horses from us. toho’xk inkititu’ ya’ xkisnétudaha’, all of you stole horses from us.—kya/sné- daha’, to steal from them (yakya’snéda- ha’, xkya’snédaha’; kya’snétudaha’, yak- ya’snétudaha’, xkya’snétudaha’). tk- ya’snédaha’, I steal from you (all). iik- ya’ snétudaha’, we steal from you (all).— kitha’snéyéni’, not to cause one to steal (kttha’sntha’/yéni’, kttha’snéhirikéni’). (Also p. 158: 33, 34.) siné’, melted, thawed.—wahu’ siné’, the snow melts.—sinéyé, to cause it to melt or thaw; to melt something (sinéhay?, sine’ hanké’). si/niho™ (26: 46, 49), sithu®ni’, sin/ni- homni/ (11: 9); sinhu’ni, mush (G.). sinto™ni’, gum or rosin of any kind.— ayuxcu’ sintomni’, the gum from the sweet gum tree. a”su sinto™ni’, pine rosin. siopi’, pith.—nixvuxwi siopi, ‘‘ear pith,”’ ear wax. sipi’, a pit or pustule, as in smallpox (cf. sidipi’, pstinti).—sipsipi’, covered with pustules or pits, as in smallpox. si’/psiwe’di, onomatope, from ‘‘sp! sp!”’ the noise made by the ‘‘ Bessie-bug”’ (akidi sipsiwedi) of Louisiana, when caught. sisi’ (=kikuhi, see kuhi), to be wrinkled (i/sisi, 0/ikstsi’) . sitside.—sitsi’dedi’, to whistle as a wom- an does (sitsi/dhayedi’, sitst’dhaiikedi’) (ef. sdde). sifikuki’, a robin. BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 sitto’, sitt (29: 31), a boy.—sitto’ txa’, there are (or were) none there but boys, all there are boys (not one is a girl). si®to’ safiki’/ya® he’, a boy and a girl. sanki’ sinto’ya® he’, a girl and a boy. sitto’ yihi’? sanki/ya yihi’ he’, boys and girls. sito’ te’di, the corpse of a boy. sito’ tada’on, his or her boys. si®to’ vtada’o%, thy or your boys. si®to’ ’7iktada’o™, my boys. sit- to’ tude’ dande’, the boy will be tall. sito’ kiyo’wo, another boy.—Si®to’, Boy, one of the household names of Bankston Johnson (now [1894] more than 30 years of age). Si”to’ ko tcehe’- dan, how tallis Boy? Si®to’ toho’xk kta kisiné’, he stole Boy’s (Bankston’s) horse from him. (Also 18: 1; 19: 19, 22; 26: 90, 91; 31: 21.) skane’, that (p. 121: 20).—kcivka’ skane’, that hog. kceixka’ nedi’ ko tea’naska uki’kifige ko’ skane’ e’naska na’, this hog is half as large as that one. ski/xtiki’, or yaskixtiki.—siya skixtiki, the top of the foot. Sko’ki haya’, the Muskogee people. skiiti’, how deep?—ani’ ko skiti’, how deep is the water? skiti’ tcehe’dan nkyé’horni’, 1 do not know how deep it is. skiti’ yahédi’, itisthis deep. skiti’ nedi’ ko uki’kifige, it is half as deep. skitiati’, very deep. wahu/ skitixti’, the snow is very deep. skut?/xti tiki’, some- what deep. skiiti/axtcitike’; skiti/xtcitike’ ko @tiké’, it is as deep as that (water). sna/hi, slim, slender. (Its opposite is nitanxti or ntanxti; see ta”. ) snihi, cold.—snihixti’, to be cold (as weather). tohana’k snihixti’, it was cold yesterday. wite’di ko snihixti’ dande’, it will be cold to-morrow. wite’di ko’ snihi’axti ko’ nde’ni dande’, if it be cold to-morrow I shall not go (12: 1, 4). snihiay?’, or sni/hi wy’, it is cold now.—snixte’di, to be or feel cold (said of persons and animals) (sni‘hiyite’di, snivhiyarate di; snixté/tu, sni’hiyite’axtu, sni’hiyanté/xtu; we should expect, judg- ing from analogy, that the second and first plurals were snihiyitétu or sni- hiyixtétu, and snihiyatatétu, respectively ; but the changes are probably owing to metathesis).—sni’ dusi’, to catch a cold (sni/ i’/dusi, sni’ ndusi’). sni’ ya’n- DORSHY—SWANTON] dusi’, ‘‘the cold caught me’? (G.).— snisni’hi, ‘‘when the leaves begin to fall,’ autumn.—sni’ckite a/miho™ni’, to have ague and fever. snickit?xtitu, they were very cold (28: 134). snickite’ iya’- mihov’, you have fever andague (p. 141: 15). snickite’ ika’mihon, I have fever and ague (p. 141: 16). snotka/, rectilinear and rectangular (not necessarily square). sokfino’, a cypress tree.—sdk udi’ nitani’, ‘‘eypress tree large,’’ a large species of cypress found in Louisiana; distinct from the soktino. so2,—sonso”ti, all sharp at the ends (15: 8, 9, 10, 11).—ason’, a’sit, a brier (cf. asi’). asow ayiV sihi’ati ko’, aso’ in/non- da’hi na, as you are in such great dread of briers, I will throw you into briers (1: 17). aso” poska’, a brier patch (1: 16; 2: 28). ‘‘aso” taVxti nkti na’,”’ thar’ kide’di, he said, ‘‘I dwell ina very large brier patch,’’ and went home (2: 2). Ontiyat’ e’yat hi’ ason tan’ inda’hi hande’txya”, the Bear reached there, and was seeking a large brier patch (2: 3, 4). ason’ poski/iki xé na’iiki Tcé’/tkanadi’, the Rabbit was sitting (dwelling) in a very small brier patch (2: 4). asorwan’ inkanatc?’, I (will) throw you into the briers (1: 20). a’su onati, large brier patch (26: 52). a’su toho”ni, bamboo brier (vine) (26: 53). a’su to’hi, bamboo brier (28: 38).— asudi’, a brier (generic); Rubus species (?); if this be as udi, it is from asov.— a’su to’hi, the green brier, the Smilax auriculata Walt. The large leaves of this brier were warmed and laid on sores to draw out the inflammation.—da/st paxka’, or a/spaxka’ (=as paxka), ‘‘the sour brier,’’ dewberry bushes ( Bj., M. ). A decoction made from the roots of the dewberry bush is used by the Biloxi for washing cuts and other wounds. If this name be derived from asi’, berry, then ast parka should be changed to a’s tépa’xka (as G. re- corded it). so0,—so”, kettle (28: 202). sotomni’ (28: 193), somhotni’, a kettle or pot, any ves- sel used for cooking. si soni’, hose, stockings. amasi so*ho™ni’, an iron THE BILOXI AND OFO LANGUAGES 957 kettle. amasi sidi so™ho™ni’, a brass kettle. konixka so™honi’, a jug. so”’pxi, wheat flour, dough.—so”p2i dutcitcki’, to knead dough. so®pxi’ ptcaskimni’?, ‘‘flour bread,’? wheat bread.—so"pxoW/ni (= sotpai + o®ni), wheat (5: 3). sotsa’, one, once.—ditkiitca’ so”’sa dutcti’, to split at one blow. Tettkana’ ko’ so™sa duti’, the Rabbit ate one (2: 8). wak sow’ sa ivikta’, I havea cow(5: 6, 7). ma sovsa inkta’, I have a turkey (5: 7). somwa, on one side (21: 21). nkow so sa (for desomsa), I did it (or, made it) once. (Also 8: 8, 14; 9: 1; 10: 3, 163.14: 1,3; .162:2).55;) 20% 213-28: 5: 28: 114, 196, 198, 207, 208; as suffix, 21: 19.) sottka’ka or sfi%tka’ka, his younger brother (real or potential), including his father’s brother’s son younger than himself (iso"tka’ka or i’sitka’ka, hi/7ik- sontka’ka, or G/rikstmtkaka; sttha’katu’, Vstintka’katu, tnksitka’katu; voc., hittksovtkaka’ (5: 1) ).—sotka’ hado~ piya’ (sic), his youngest brother (Bk., fide G.). so”’to" xayi’, the hen hawk. so®yiti’, rice. Spani’, a Spaniard (9: 13). spé, cpi, to know how to.—yao” spé’, he knows how to sing. wazxni’ cpizti’, to be very skillful in hunting game. upai’ Vspéaxti’, he knows full well how to cheat or deceive. a%ati’ yuké’dé apstd/ ki yinspi xtitu, (all) these women sew very well. sanki’ yuké akiitrui’ uka’de yin- spv xtitu, (all) those girls read very well. (Also 9: 10; 28: 245.) spewa.—spewaya”’, on the right (as dis- tinguished from kaskani, the left). asan- hin’ spewaya”’, the right arm. isi spe- waya”’, the right foot.—imspe’wa, on the right side (uninflected). /7ikat- ciitctin’ inspe’wa ne’di, my right eye (‘‘my eye on the right side’’) pains. a’ nizu’xui iMspe/wa ne’ di, my right ear pains.—i?’spewa’ya", his or her right side (ayi®’spewa/ya%, nkit’spewa/yan). stctiki’, tough.—ifiksiyo’ stctiki’ ka san- ha®’xtiyé’, as the meat was tough, he bore down very hard on it (in cutting). stak.—apa’stako™ni’, to put on a patch (apa/stak ayor’ni, apa’ stak nko’ ni; apa’- 258 stak o®tu’, apa/stak ayottu’, apa’stak nkotiu’). wai’ apa’stak on’ heda”’, the shoe has been patched. wai’ apa’stak ov pi’/hedi’/din, he ought to patch the shoe. wazi’ apa/stak nkoW kehe’detu’, we have finished patching the shoes. wax’ ne’ apa’stak omni’, that shoe is patched (sic). wazi’ ne’ apa’stakowdi zyan’, the shoes must be patched.— a’pasta’k oni’; waxi’ a’pasta’k onni’, to patch his own shoes (wai? ya’pasta’k omi’, waxi’ nka’pasta’k oni’; waxi/ a’pasta’k otu’, waxi’ ya’pasta’k ontu’, wax’ nka’pasta’k o®tu’).—kiya’pastak o™mi’, to patch shoes, etc., for another (ya’kiya’pasta’k ayoni, a/xkiya’pasta’k nkowni). (Also p. 120: 15, 16, 19, 20.) stathi®.—dikstav” hin, to cut with scissors (vdtkstar’hin, ndti/kstanhi”’; dikstan’- atu, Vdtkstan’xtu, ndiksta’xtu) (cf. a’d¢ihi).—du/stanstan’hin, (he) picked feathers often and fast (?) (14: 7).— a’indikstar’horni’ (= it + dikstathin + omni), or anksta’honi’, scissors. staWhi2.—kusta’hirni, (he) could not reach to it (28:90). aduti” ustan’hin iftkiya’ dande’, I will make the food reach (be enough for) you (too) (p. 149: 19). sti.—i”’sti, to get angry with another (31:11) (ayi™sti,nkiv sti; institu’, ayin’- stitu’,nkit’stitu’). inyinsti, I am angry with you. iyinstixti na’, I am very angry with you. ya’7kinsti’, you are angry with me. yanki"sti, he is angry with me. yafkinstixti’, he is very an- gry with me.—i”’stizti, to be very angry with him. ayi?/stixti, you are angry. nki’ stixti, I am angry. sti, very (see zli).—ti’ yifki’ sti, the house is very small (lit., house small very). (Also 17: 18; 28: 9; 29: 25; 31: 10.) sti’ ifki’ (contr. to sti#ki), a plum, plums. staiki.—dustiki’, to scratch without tear- ing the flesh; to pinch (idustiki’, ndu’- stiiki)(15:7,10). ktu’ ya’ndustiiki/(-na), the cat scratched me. yandustuki, I was pinched (he or she pinched me).— dusté’gdaha’, to scratch or pinch them (animate objects) (i/dustii’/gdaha’, ndu- st’ gdaha’). ya’ndustt/gdaha’, he pinched us.—kikidu/stiktu’, to pinch one another. d7kikidu’stiktu’, we BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 pinched each other (or, one another),.— Vxkidustaki’, to pinch himself (yi/xkt- dusttiky’, nki’xkidustiki’ ).—ktidu’ stigni’, not to pinch him; he did not pinch him (ku’yudu/stiyni’, ndu/stigni’). yi- du’stigni’, he did not pinch you (sing. ). yandu’stiigni’, he did not pinch me. - indu’stigni’, I did not pinch you (sing. ). su, seed.—tiitctY” su’ siipi’, ‘“‘the black seed of the eye,”’ the pupil. su’ya, seed(G.). ta%si’o; tas sudi’, grass seed. ka’wasu’ya, what kind of seed? (G.). (Also 26: 3, 19.) su, blown out, extinguished, asa flame.— suyé’, to blow out or extinguish, as the flame of a lamp or candle (suhayé’, suhatiké’).—ksuyéni’, to fail in blowing out the flame of a lamp or candle; lite- rally, ‘‘not to blow it out” (ksu’hayéni’, kstiikéni’ ; ksu’yétuni’, ksu/hayétuni’, kst/nkétuni’).—ksuhedi’; ani’ ksuhedi’, to spurt or blow water from the mouth (ani’ yaksu’hedi, ani’ tiksu/htike’di). anv’ ksuhéyé isalso used; but the differ- ence between it and ani’ ksuhedi’ was not learned.—ksuhéyé (=ksuhedi?); anv’ ksuhéyé, to blow or spurt (?) water from the mouth (?) (ani/ ksuhé’himyé, ani’ ksuhé’hinke’; ani’ ksuhéyétu’, ani’ ksuh@htinyétu’, ani’ ksuhé/hiinikétu’). ani’ ksuhit’yedahd’ dande’, I will spurt water from my mouth on you (all). sudi’,(cf. udi’).—tikoko sudi,a fish hook. (Also p. 120: 3.) sfidu.—a/dustidu’ ye ha’nde, she was singe- ing off the hair (14: 5). sfiina.—stinawi’, dressed in silver and rat- tling with it (29: 28), rattling (29: 35). stindhe’, rattling (29: 33). supi’, to be lean, thin (isupi, tifiksu’pt) (cf. hade’hi). supi’, (30: 3), sipi (30: 1; 31:6), stip (28: 33, 168).—stipi’ xé@ (w. sp.), it is black. toho’xk no pa’ xa’xa a/manki’ ko stip’ xé (w. sp.), the two standing horses are black. toho’xk tci’di a’manki’ ko stipi’ xé (w. sp.), the reclining horses are (all) black. toho’xk sipi’, a black horse. toho’xk stptu’, black horses.— se’pi, adistant black; dark (in color).— stipka/ or stipka, ‘‘asort of black’’; dark; brown. nstik stipka, a black (sic) squir- rel. to’hu si/pka, black rattan vine DORSEY—S WANTON] (28: 22). titct” stipka’, the dark part of the eye, the iris. tciit stipka’, dark red; blood red; roan. hap stipka’, a brown leaf. hap stipka’ ayi/xti, many brown leaves.—stip tceut hiitki’, ‘‘be- tween red and black”’ (Bj., M.); given to G. as meaning dark red (see tciut stipka under tcti). (Also 8: 17; 9:17; 14: 26.) susuky’, stiff. sa nito®tny’, tar.—si”’nitorni’ kotha’ an- ya’ oWni, ‘‘man made from tar,’’ the Tar Baby of the myths (1: 8). Cepcti’, a nickname given by Betsy Joe and other Biloxi to the family of John Dorsey and his son, Ben Austin, who were part Choctaw and part Biloxi. ‘‘All would steal.’ cka.—kicka’ hedi’, generic: catfish. Di- vided into the cicka’he sa%, white cat- fish; cicka’he sidi’, yellow catfish; and cicka’he tohi’, blue catfish. cuhi’, astrong odor from meat (see hi). cu/xka, a strong odor from meat. It may differ from cuhi, but is probably identical. ja".—wa’x usté’ na’/iki ja”, he is putting on his shoes (said if the act is seen by the speaker). te.—dutitcu’, to pull up, as corn by the roots. aye’kiya”’ tudiyar’ ké dutitcu’ tca’yé, he dug around the corn and pulled it all up by the roots (1: 3, 4).— du’tcitcudi’, to pull out several arrows from a quiver: in full, duata” du/tct- teudi’ (i/dutcttcudi’, ndu’tcitcudi’).— dutcké’, to pull out an object, as a splinter, cork, or arrow (i/dutcké, ndutcké’); to remove an arrow from the quiver: duxta”’ duické’ is the full form (i’duxta® i/dutcké, nduxta”’ ndu- ické’). ndutcké’, I pull out (the ar- row) (20: 23).—natcké’, to kick off a shoe (i/natcké, tna/tcké).—patcké’, to pull off a garment; do’xpé naské’ pa- ické’, to pull off a coat; waxtabdeyé patcké, to pull off overshoes; ya/titon patcké’, to pull off a vest (ipatcké, anikiipatcké’; patckétu’, i’ patckétu’ , ankii- patckétu’). akiitryi’ tcaké/di na’iiki patcké’, to take a book from the place where it hangs (= akiitxyi’ patcké’ dusi’). Imperative: patcka’ (to a THE BILOXI AND OFO LANGUAGES 259 child).—pa/iciteudi’; waxi’ patcitcu’ di, to pull off shoes (7patcitcu/di, a/nikt/’ pattciteu’di; pa/teiteutu’, /patcitcutu’, t/iiktypa’teitcutu’). Females say, in- stead, pa’tcitcuxa”’, Wpatcttcuxa”’, t/ii- kipa’icttcuxa”’; patciteu.—anahir’ dik- icudu’, to take the scalp of a foe (anahin’ Vdiktcudu’, anahir’ ndtik- tcudu’). i thtcu’, he pulled up by the roots (17: 13). te.—tca’/na, again (6: 17).—tcima/na, tct- mana, again, long ago (cf. tcina). xkitowni te’ nka/nde kiké’, tcima’na ya xkitow/ni okné, edi’ étuxa’ Tcét/- kanadi’, the Rabbit said, so they say, ‘‘though I have been continually wishing to be the first one there, again (in spite of me?) he had already reached there before me’’ (8: 7, 8). tetma’na kankinyav’ unoxwé’ a’nde onxa’, it used to be, long ago, that he was living with his grandmother. (Also p. 149: 15. )—kiti’/temiina’, the sec- ond time.—keica’na, kétca’/na, again (17: 10; 27: 15, 16, 17).—kétetma/na, again (21:14). (Also 10:2; 14:14; 22: 12; 28: 11; 26: 48; 27: 27; 28: 28, 116, 123, 125, 128, 171, 181, 182, 187; 29: 18.) tea.—icadi’, to be expended (cf. te). putsti’ tcadi’, the sharp edges have all gone, have been worn down or off. ha- yv ik teadi’ nanki’, it sits cleared of the bushes (rendered ‘‘clearing’’ by G.). atiatka’ xoutétu’ya® tcadi’, a child both of whose parents are ‘‘expended”’ or are no more (i.e., dead).—ica’yé, to use up, expend (tca’hayé, tca’htinké). piitsa. tca’yé, to wear off the edge of an ax, a knife, etc. aho’ye kdé’xyi tca/yé, to wipe out, mark off, or cancel a debt (aho’ye kdéxyi tea/hayé, aho’ye kdéxyi tea’hinike). aye’kiyan’ tudiyan’ ké dutitcu’ tca’yé, he dug around the corn and pulled it all up by the roots (1:3, 4). tansinicay2, ‘‘for removing grass,’’ a scythe.—datcadi’, to gnaw on (8: 28). atca’, they gave out (31: 31).— tca, to kill many (cf. te and kte). o atca’xte, many fish were killed (6: 5). o atcaxti/iké, 1 killed many fish. oatca’z- ti’hayé, youkilled many fish. 0 atca’yé, to kill all another’s fish. mazi’ atca’- yanke, he killed all my chickens. aica’- 260 haye’, you kill all of his. atca’hinke, I kill all of his. atca/hin ya’dande, you will kill all of his (?).—psdehatcapi, sword (psdehi=knife). (Also 6: 15; LORD ARIAS Lc el eek lose: 16: 1; 17: 13; 20: 11, 22, 43, 47, 50; 28: 217, 243; 31: 12, 22, 27, 31; p. 140: 34, 35, 36, 37, 38; p. 141: 2, 3, 4, 5, 6, 7;/8;. 9,403! p. 26724, 5,6, 7, 8)'9)10.) tca.—dutcadi’, towash; miistiida’ dutcadi’, to wash a bowl (i’dutcadi’, ndu/tcadi’; du/tcatu’, ’dutcatu’, ndu’tcatu’). mit’- stidatikta’ dutcadi’, to wash her own bowl. dutca’ yukoxti’, wash it very clean! tca/kta dutca’di, or, tcak Vndita’- ya" dutca’di, to wash his own hands.— dutca/tcadi’, to wash often (i’dutcateady’, ndu/icatcadi’). kidu’tcadi’, to wash an object for another (ya’kidu’tcadi’, a/xkidu/tcadi’; kidu’teatu’, ya’ktdu’- tcatu’, a’xkidu’tcatu’). wvinkidu’tcadi’, I.... forthee(you). “ikidu’tcatu’, we.... for thee (you). ya?’xktdu’- tcadi’, he... . for me. ya’xkidu’- tcatu’, they . . . for me. hiya- vkidu’tcadi’, thou (you). . . . for me. hiya’ xkidu’teatu’, you (pl.) . . . . for me. ikidu’tca ne’di, she stands wash- ing it for you.—k?/xkiditcadi’, to wash himself (yi/xkiditcadi’, nki’xkiditcadi’; ki/xkiditcatu’, yi’xkiditeatu’, nki’xktdi- tcatu’) —ki’xkiditcadi’, to wash himself (yi’xkiditeadi’, nki’xktditcadi’; ki’xkt- ditcatu’, yi’xkiditcatw’, nki’xkiditcatu’).— tcaki’yétu, they took it all off (clean) for him (28: 42). (Also 9: 17; 10: 21; 20: 1; 26" 21:28: 32;'31: 8; 7.) tea.—kani/ki na’xkan itca’/na, I have nothing at all as I sit (6: 4, 13). tcade.—tcddedi’, to make the sound heard in tearing calico, ete. (tcddayédi’, tcd’dahankedi’) (cf. sa). Tcafala’ya, the Atchafalaya River, Loui- siana. tea/hama®, a river.—tcahama”’ a’ki- duxté’, to cross a river. tcahaman’ yi’n- dukpe’, you crossed the river on some- thing. tcahama”’ kuhi’, the river is high. tcahama”’ xwithi’, the river is low. Tcaman’, ‘‘the river,’’? Red River of Louisiana. Tcahama” siipi’, Black River, Louisiana. Tcahama yifikiyar’, Little River, Louisiana. BUREAU OF AMERICAN ETHNOLOGY (Bux. 47 teak.—icake’, the hands (of one person) (vtcake, tiiktca’ke; tcaktu’, wtcaktu’, Wiiktcaktu’). tcake’ sarhin’xa, his hand on one side, or, tcake’ so™sa’, one hand. teake’ tcitcii/tka, to spread the fingers (as in playing the piano). tca’ke hifi- ka’/hi, to get something (as a hook) hooked in the hand. tca’ke diisey%, to make a noise by slapping the back of the hand. tcak tapi’, the back of the hand. tcak ptgaxe’, ‘‘the wide part of the hand,” the palm of the hand. One part of this is called teake yanti. tcake’ yanti’, the ‘‘heart of the hand,”’ the middle of the palm (see tcak ptcaxe). tcak owtsi’, (all) the fingers (i/tcak owtsi’, ntca’k owitsi’). teak uwt’si, the fingers (of one person). teak uwt’si uktédi’, to fillip with the fingers. tcak xohi’, the ‘‘old hands,’’ the thumbs (itca’k xohi’, ntca’k xohi’). tcak amihiv”’, the index finger (itca’k amthi’, ntca’k amihi’). teak na/nte nedi’, the second or middle fingers (itca’k na/nte nedi’, ntca’k na’nte nedi’). tcak ayiiika’ iiktcahi’, ‘‘the finger next to the little finger,’’ the third or ring finger. tcak ayifika’, the little finger (itca’k ayifika’, ntca’k ayinika’). teak ahi’, or tcak ahiya”’, the finger-nails (itea’k ahi’(ya%), ntca’k ahi’ or tink- teakahi’(ya)). teawaxe’, or tcaoxt’ (28: 8, 9), claws, nails. tcakhonyé’ (lit., to cause the fingers to sound or ery out), to snap the fingers (tcakhor- hayt’, tcakhoVhatik’). tca’ké doxp%, “hand dress’? or ‘‘hand cover,” a finger ring. tcak ahudi’, ‘‘hand bones,”’ the spaces between the knuckles. tcak po’tcka, a clenched hand, a fist (G.). icakponi’, his or her wrists (itca’kponi’, ntca’kponi’ ; tca’kponitu’, itca’kponitu’, nica’kponitu’). teakponi’ spewaya”, his right wrist. tcakponi’ kaskani’, his left wrist (cf. sponiin si). tcak waha’yorni’, ‘‘what the hands go into,’”’ gloves.— tca’kik, the hand (inanimate object). tea’kik oWha kte’di, he hit him with his hand, or fore paw (1: 10, 11).—tca’kta (=tcake+ka), his hands, her hands. tca’kta dutcadi’, to wash his (or her) own hands. tcaye’kxaya, the inter- digital membranes or membranes be- tween the fingers. (Also 9: 17; 10: DORSEY-S WANTON ] 32; 11: 3; 26: 21; 28: 209; 29: 32; 31: 39.) teak, tcaka™, where.—tcaka”andehaVY (=tcaka"+-ande+ ?), where is it?— tca’ka®maiiki’, where is the horizontal inanimate object? ha’itoho’ ko tca’kan- manki’, where is the log? atse’wi yan za” ko tca’ka™manki’, where is the ax? spdehi? ya® xan ko tca’ka™maiiki’, where is the knife? miko”’ni ya® xa” ko tca’- ka manki’, where is the hoe? yaiike’- omi’ yar xa”. ko tea’ka™manki’, where is the saw?—tcaka”’mafikiha”’, where is the reclining animate object? aya’ tor ma/iiki ko tcaka™’mankiha”’, where is the reclining man?—tca’/ka™naiiki’ (=tcaka"™+nanki), where is the curvi- linearobject? a”sudi oWyan xa ko- tca’ka"nanki’, where is the pine forest?— tcakna’fikiha®, where is the sitting ani- mate object? atya’ xthe na/iki ko teak- na’/nikiha", where is the sitting man?— tcaksiV’ hitneha”, where is the standing animate object? anya’ si’hin n¥ ko tcaksiv’ hitnehan’, where is the standing person?—tca’katnedi’ ( =tcaka" + ne+ -di), where is the standing object? ti’ ko tca/ka"nedi’, where is the house? aya’ ko tca’ka%nedi’, where is the (standing) tree? yaduxtaY ko tca’/kan- nedi’, where is the wagon? tohoxka’ yar xan’ tea’katnedi’, where is the horse?—tcaka”nine/da", where is the walking animate object? a”ya/ tcakan’- nine’da®, where is the walking man?— teakta’hitha/ndeda® (=tcakan+-tanhin +hande+?), where is the running animate object? a”yd’ tcaktaWhitha/n- deda®, where is the running man?— tea’ka® yandeha”’, what kind of man are you? (sic). tcane’, where is it? (28: 196) (for tcakan?). ti’ nopa’ ko teak ha/maki, where are the two (standing) houses? aya”’ no™pa’ ko teak ha’maki, where are the two (standing) trees? ha’itoho’ no®pa/ ko teak ha/maki, where are the two logs? (Also 10: 12; 26: 22, 67; 2'7: 20, 23; 29: 15.) teak.—icaké’di, to hang up an object on a nail or post, as a coat, hat, or an almanac through which a string has been run (tcakhayedi, teakhaiikedi; tcak- etu, tcakhayetu, tcakhaiiketu). akue’ THE BILOXI AND OFO LANGUAGES 261 tcakedi’, to hang up a hat. akiitzryi’ tcaké’di na’iki patcké’, to take a book from the place where it hangs (=aki- txyi’ patch?’ dusi’). akttxyi’ dusi’ de- hat’ teakedi’, to take a book and go to hang it up (on a nail). dusi’ dehan’ kytikihi’ teakedi’, take it off (the nail), and then take it back and hang it up! do’xpé (naské’) tcakedi’, to hang up a coat on a nail (=xthey?).—tcaktcak? di, to hang up several objects ( tcaktca’k-ha- ye’di, tcaktea’k-haiike’di). —_ tcaktca/ke, (he) hung them up (31: 29). eyan kidihan kiduni/ da teaktca’ke ha/maki, when he reached home, he gathered a lot of young canes and hung them up (2: 2, 3); said of a single agent, though “‘hamaki”’ generally refers to a collec- tion of persons. tea’ka, notched (once), i.e., having a single notch.—tcdktcd’ka, notched in many places.—kdutcd’ka [J. O.D.sus- pects that it should be dutcdka, thek being the objective sign]: aya” kdu- tcd’ka, to cut a notch in wood with a knife (aya dutcd’ka, aya” nduted’ka; ayaw kdutedktu’, aya’ i/dutcdktu’,ayar’ ndu/tcdktu’). Imperatives: ayan’ kdu- tcika’ (to a child); aya’ kdutcdkatki’ (man to woman); aya” kdutcdkakatiko’ (man to man).—kdutcd’/kicdka’; aya’ kdutcd’ktcdka’, to cut notches in wood with a knife (aya”’ idutcdktcdka’, ayar’ ndu’tedktcdka’; ayaw kduted’kicdk- tu’, aya” i/dutcd/ktcdktu’, aya” ndu/- tedktcaktu’). teaki’, thick.—hi”’ tcdki’, thick hair. teaxku’, oak. — tcaxku’ miska’, the ‘‘small”’ or ‘‘fine oak’’: probably the blue-jack oak or Quercus cinerea, asmall tree found on the coasts of the south- ern United States. (One Biloxi gave itto Gatschetasthe jack oak.) taxkudi’, the post oak, the Quercus catesbii (or turkey oak of America); the water white oak or swamp post oak. tca- xku’ tidtaka’, the ‘‘ very rough oak,” the black-jack oak (=tcitcaxkudi)? If it be the black-jack, it is the Quercus nigra. tetitca’xkudi’, the jack oak, probably the black-jack or Quercus ni- gra. tcaxku/ teti’, or tetitca’xku teti’, the red oak. tcittcaxku/wa sat’, the 262 white oak (of central Louisiana) ; prob- ably the Quercus bicolor or swamp white oak.—itcatzka’ (see ica”), a post; itcanxka’ sithin’, a standing post. itca”- uka’ ko tca’xkotni’, the post is forked (at the top). a’ya% tcatxka’, a post. Tcaxta’, a Choctaw.— Tcazta’ a®yadi’ or Teaxta’ ha®ya’, a Choctaw person; the Choctaw people. Teaxta’ haya’ adi tiftka’de te’, I wish to speak the Choc- taw language. Tcta’ ha®zti’, a Choctaw woman. Tca’xta ayi’xyi, ‘‘Choctaw Creek,’’ Lamorie Bridge, Rapides Parish, La. Teasxta/yixya” (= Teaxta+ ayixya”’), Bayou Choctaw, Rapides Parish, La. Tcalé, Charlie.—Tca’léta’, Charlie’s, be- longing to Charlie Prater, a Biloxi man, living near Lecompte, La.—tcu/nki ne Tca’léta’, that is Charlie’s dog. (See Djim, Late.) teanté’, a breechcloth (Bj., M.). Thisis the ancient Biloxi word, the modern one, given by Bk., being the following: tcotho’nde or tctthant? (cf. tconditi’), a breechcloth. tco™ho/nde oWni, &xa on ne’di, he had on the breechcloth; that is all he had on (Bk.). teati’, splintered, split.—aya”’ tcati’, a splinter. wutcati (he) split him open (31: 37). nku/tcutca’ti, I split it (238: 3, 7). hayvik teayé’, to clear land of bushes (hayi/nk tcahayé’, hayi/nk tcahtnke’). dutcati’, to split an object by pulling apart with the hands; to make a splinter by cutting (idutcati, ndu’tcati). ditktsa’ dutcati’, to makea splinter by cutting with a knife. ax0/k dutca’ti, split cane. diikittca’ so’sa dutcati’, given as meaning to cut in two at one blow, but it should be ren- dered to split at one blow (iditkiitca’ son’sa Vdutcati’, ndii’kittca son’sa ndu’- icati).—du’tcatcati’, to make many splinters by cutting (i/dutcatcati’, ndu’- tcatcati’). diiktisasa’ du/tcatcati’, to cut often with a knife, making many splin- ters.—u’titcati’, to split, as wood, with an ax; to split by cutting with a knife (yu’titeati’, tiku’titcati’).—u/tcitcati’, to split an object by hitting with an ax, as in chopping and splitting firewood; to split an object by cutting with a knife (yu’tettcati’, nku’tcitcati’). dasé u’tct- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 tcati’, to split, as a stick, by biting (’dasé yu’teitcati’, ndasé’ nku’tcttcati’). tea®.—ica”’xkonni’, to be forked. itcan- xka’ ko tea” xkotni’, the post is forked (at the top).—ko’natcotka, forked (?). paxé/xk sint konatco”’tka, “hawk. with forked tail,’’? the swallow-tailed hawk. aya” kutca’xkotni, a forked post. tca".—icanicaV hay’, the sap sucker; the popular name in the United States of all smal] spotted woodpeckers, but the name properly belongs to the yellow- bellied or sap-sucking woodpeckers of the genus Sphyropicus. tedo.—tcdo’pi or tcdopi’, smooth. ha- tedopi’, anything that is smooth.— tcdoyé’ to make smooth by planing, rubbing (icdo’hayé’, tcdo’htmiké’). ditk- xohi’ tedoyé’, to make smooth by using a draw-shave.—tcdohiy?’, to make smooth by rubbing (tcdo’hayé, tcdo’- hafiké’). tcdo’hiye xo’, did any one smooth it?—tcido’wttyé, to smooth. aya tcido’wiyé’, to smooth wood by using a draw-shave or a plane (aya tctdo’withayé’, aya’ tctdo/wtikée’).— diktedu’; aya’ diiktcdu’, to smooth wood with an ax.—nati/tcido’hiyé, to make smooth by walking on (natti’- tcido’ hayé’, nanti’tcido’ hafiké ).—siduhi’, worn smooth by rubbing, as clothing. sidu’hiyé, to wear smooth by.rubbing, etc., as clothing (sidu’hayé, sidu’- haviké). tcé, to drip, ooze (see uy?).—du’tcttce’hi, he let it drip often (6: 17) (dutcétcethi, ndutcétcethi). tcehi’, to ooze out. (Also 19:11; p. 158: 24, 25.) teedi’.—hade’ pad¢a’dda tcedi’, a great talker. tee’hi.—aduktce’hiyetu’, you (pl.) make too much noise (p. 165: 26). adiiktce’ yétu, they make too much noise (p. 165: 27). adiiktce’hafikttuni’, we do not make too much noise (p. 165: 28). ka’diktce’yeni’, he did not make too much noise (p. 165: 29). teétka’, a hare or rabbit.—eco”nidi’ teu’ niki tettka’k no’ xt yuk?’ di xeyav onti’k- ha’ne otu’ xa, for that reason it has happened that whenever dogs have chased rabbits they have found a bear and (men) have shot him (2: DORSHY—S WANTON | 30, 31). The final & in tcttkak marks the object. tcétkahi’ (=tcétka+-ahi), a rab- bitskin. tcétkahi’ utuxp?, a rabbit-skin robe. tcétka san’, a white rabbit. Tcét- kana’, the Rabbit, a mythical hero of the Biloxi; subject of action, Tcétka- nadi’ (1: 3, 18; 2: 4, 5, 6, 30); Tcé#t- kana/di (2: 21, 26); object of action, Tet/tkana/ka (2: 24, 26, 27). Tcét- kana’ kinkin’ unoxé’ ha’nde 6”’xa, it used to be that the Rabbit lived with his grandmother. Tvétkana’ kinkin’. kino pa’ ti’ xyapka’ kti’/hando’ etuaxa’, it is said (but we do not know that it was true) that a long time ago the Rabbit lived in a lodge with his grand- mother (3: 1; 28: 19).—ic?tkohi’ (=tcet- ka+wohi?), ‘‘the old or big rabbit,’’ thesheep. itcétko’ahi’ (=tcetkohi+ahi), asheepskin. tcetko’x ahi’ (obtained by Gatschet) is the better form, accord- ing to analogy, as words ending in hi usually change that ending to x in con- tractions. tcé’tkoxo’ihit’, wool. icétko- hit’ doxpe, woolen cloth. (Also 16: 2, 5, 13; 20: 46; 28: 19.) tcé’tka, a dead tree (21: 22).—ayat’ tcé’t- kasa®, tree with the bark peeled off (21: 19, 25). tei, or tei’di, du. and pl. of toho; the two reclining objects.—tcitu’, they lie down. at’/ya norpd’ tei’ ha/maki. nkyéhor’ni, I know the two reclining men. tei’ him- ki’, said of two or more animals (not human beings) or inanimate objects in a horizontal attitude. no®pda7 tei’ him- ki’, two (books) lie in a pile, or two (animals) arereclining. da/ni tei’? him. ki’, three (books) lie in a pile, or, three (animals) are reclining. tci, to lie (81: 5). wéci’, they lie in it (8: 5), ti tet nanki’, ti tet navik, they sit (?) in the house (19: 21). tcix kide’, lay them all along! (26: 28, 30). tci kide’ lay them all along! (26: 33). tclici, kide, they lay down all along (28: 241) tcitcitu, they lay downallalong (28: 242) kitcko, to lie in wait for him (7: 3): (Also p. 117: 8, 14; p. 119: 8, 13; p. 120: 5, 7, 9. amotci hayi, ‘ field- dwells-in-always,’’ the solidago weed. al’ya tei’ di ama’iki ‘a’yéhi’ni, do you know (all) the reclining men? toho’xk nompa’ tci’di a’manki’ ko toxka’ xé THE BILOXI AND OFO LANGUAGES 263 (w. sp.), the two waiking horses are gray. toho’xk tci/di a/manki’ ko stip’ xé (w. sp.), the walking horses are (all) black. at%sép no™pa’ hama’ tei/di a’manki’ ko inkta’, the two axes lying on the ground are mine. asép tei/di a’maniki’ ko pa’na iikta’, all the axes lying (on the ground, etc.) are mine. atsép tci’di ki/naxadi’ pa’na inkta’, all the scattered axes lying down are mine. tei, to give up, surrender.—kitcY’ (they) did not wish to give it up (27: 4). ki’tci (he) did not wish to give her up (26: 35). “fikiyd/fkiya™ xvki/tci, I am unwilling to give up my daughter (p. 159: 5). (Also p. 159: 6, 7, 8, 9, 10, 11, 12, 13.) tcida’, a scar.—tcistcida’ to be scarred (vtctstct’da, ntci/stcida). tcida’gayi’, the kingfisher. tei’diki, tci/dike, tcidiké’, tci/dika, what? why? wherefore? how? which? (probably same stem as fc in éc(ana), tcina, etc.).—toho’xk tci/diki a/nde ita’ (horse which moves your), or toho’xk te/diki a/nde ko’ a’yindi/ta, which is your horse? ayd’ki tci/diké, what kin are you two? kihd/ki tci/diké yuké’di, what kin are they two? tci/dike andede’, which of the two (7: 4). tci/diké’ yankukidivni, why did you not tell me? tcidiké’ kadéni’, why does it not burn? tcidiké’ &tikayo™, why do you act thus? (3:10). tci/di/ké mazikiya’ tnna’zé te’, I wish to hear how he is. tei/diké hi/matikiya”’ tinna/xé te’, I wish to hear how you (sing.) are (4: 1, 2). tcl/diké mafiktu’ tnna/xé te’, I wish to hear how they are. tci/diké hi/mafiktu’ dnna/xé te’, I wish to hear how you (pl.) are. tci/dika /wahé’di, why did you cry out? Ans., nkitské nixki’, because I was scared.—ictdi/kika™, teidi/kakav’, why? wherefore? tcidi/kikan’ takayon’- mi, why have you done thus? (3: 20). tcidi’kaka”’ ka’padiya’fikeni’, why have you not paid me?—tcidi’/kiké’di, why? (Also 9: 3; 10: 9, 10; 11: 3; 14: 17, 21; 15: .3; 16:1: 182, 9;; 30; 18, 19, 22, 24; Sis 17; 23:.2: 27: 21: 28: 4, 5, 68; p. 150: 3, 4.) tef’/diktina’, said to be the name of the smallest bird in Louisiana, smaller than 264 the humming bird; also used as a per- sonal name, signifying ‘‘old but small”’ (28: 146, 156, 164, 165, 169, 178, 182, 203, 204; 31: 14, 24). tcid6"na’.— Alix tcido™na’, Rapides, La. (the town so called). teidiitka or tcittitka’, glittering, shin- ing. By metathesis, this becomes tciititka, which also means ‘‘silk cloth”’ (though the same word).—hauni tci- tiitka, ‘‘they dangle and shine,”’ silver earrings.—icidii’tkayé’, to make glitter by rubbing, as a gun barrel (afiksa’ tcidi’thayé’ aiiksa’ tcidit’/tkahayé, aitksa’ teidii’thahtiike’ ). teika’, a flying squirrel. tein.—tcinafiki’, the knees (8: 28). ici/- naiikiyav , the knees of one person, etc. tcinanta’ waxeh?’, the patella or knee- pan. tcindi’ or tcindiya®, the hips. vteindi or itcindiya®™, your hips. tcinda- ho’ya, the hip bones (Bk.). do®hi’ tcin- daho’ya, look at his hip bones (Bk.). tcina.—icinahiyé’, to swing another (tci- na’hihayeé’, tctna’hihtnke’) (cf. xoxo). tei/na, that many (cf. tc, and tcidike).— tei/na yi/7iki, a very few (2:18). tci/- nahinta, go fast (male to male) (17: 22; 28: 215). tcina’ yuké’di ko éti’ké, (there are)as many as (said of living things) .— tcina’ni, tcinani’, (1) how much? how many? aya’ tcina/ni yuke’di, how many men are there? tohoxka’ ko tcina/ni yuke’di, how many horses are there? ati’ tcina’ni, how many houses are there? ayaV tcina’ni, how many trees are there? kcixka/ ko tctna’/ni yuke’di, how many hogs are there? tcina’n yuke’ nkyé’horni’, I do not know how many (there are). toho’xk tcina/ni yuke’ nkyé’hotni’, I do not know how many horses there are. aya” tcina’/ni nkyé’- horni’, I do not know how many trees there are. tcina’ni ko éti’ke, as many as (used after names of inanimate ob- jects). Tatyan’ hanya’ tcina’ni ko’ Fan- yv fikiya® hatya’ e’ kuna’tuni’, there are notas many people in Lecompteas there arein Alexandria. tcina’ninedi’ ko uki’- kifige (=ukikifige yukédi), (there are) half as many (animate objects).—(2) some. atya/ tcina’ni, somemen. tew’nki tcina’ni, somedogs. aya’ tcina’ni, some trees. ha/pi tcina’ni, some leaves.— BUREAU OF AMERICAN ETHN OLOGY [BULL. 47 Teinaha’yina, Ancient of Wrens (81: 35). tcino’hedi’, ‘‘itmakes much noise,”’ the wren. (Also 14: 18; 19:15; 20: 34; 24: 7; p. 122: 3, 4, 5, 6, 7.) teinase.—tcina’sedi’, to make the rattling sound heard when a chain is dragged (tcina’shayedi’, tcina’s hafikedi’) (8: 25) (cf. sahe’) .—tcina’séyé’, to makea chain rattle by dragging it, etc. (tcina’sthayé’, tcina’sthaiike’ ). tei’pana’kono’, tcipanokano, or tci/- pana’kono, a whippoorwill. : tci’se, the sound heard in warm weather when one hits a tree (cf. sahe) .—tcisedi’, to make the sound ‘‘ici’se,’? which is heard when one strikes a tree during warm weather, when the sap is flow- ing (tci’sayedi’, tei/shatikedi’) .—tcistci’sé, said of the hissing sound of escaping steam or the sizzling sound of wet wood or of meat that is frying before a fire. teitcaki’ or teltcki’, hard (cf. tcitceki’).— antcttcki’, gravel. teitceki’, a terrapin, turtle (cf. tcitca- ki’).—tcitce’k nitani’, the ‘‘big turtle,” the loggerhead or snapping turtle of Louisiana, the alligator turtle. tetltce’k suhi’, ‘stinking turtle,’’ a species of tur- tle. itcitce’k waxka’, the soft-shelled turtle. teitcki.—dutcitcki’, to wring out, as wet clothing; to squeeze (28:67) (W. sutckinik, Tei. lutckifik). son’ pai dutcttcki’, to knead dough (idutcitcki’, ndu’/- tcitcki’). teltcii’tka or tcitctitka’.—anahi” tci- tciitka’, to have the hair bristle up. nka/nahin tcitctitka’, my hair bristles up, stands on end. tcake’ tcitcii’tka, to spread the fingers. diktca’ke tcitct’tka, I spread my fingers (as in playing a piano). tei’wa, difficult, difficulty; trouble; trou- blesome.—tci/wazti’ ndo”’xt or, we have seen great trouble (in the past) (5: 9). tciwa’yata’, do your best (male to male) (17: 21). tci/waatiyata’, do your very best (male to male) (17: 22). teiwi’ or tci’wiya®, the intestines.—tciwi’ miska’, the small intestines; tei’wi ni- ta’ni, the large intestines. teiya.—tci’ya xu/hu, rancid (cf. xyuhu). tei2.—atci”’ni, grease. atciVni paidi’, to rub grease on an object, to grease it DORSEY—-SWANTON | (atei’ni Vpxiidi’, atcin’ni a/ikpridi’; atctY ni pxtitu’, atcin’ni Vpaxtitu’, atcin’ni Wtikpaiitu’). wak tas atcimi, ‘milk grease,’’ butter. kax atci™’ni, ‘‘bee grease,’ honey. tci?cti, very fat (26: 50, 86). tci’tu, they are fat (28: 249). atciVni pi/hi ayudi’, ‘grease smells- good tree,’’ a slippery elmtree. atci7- ni pt¢aski7™’, ‘grease bread,’’ batter cakes. atci?’txa (=atcini+txa), ‘‘only grease,’ to be greasy (aya/tciNtxa’, nka’tcimiza’; atciVtxatu’, aya’tcimtratu’, nka’icimtzatu’). tcein’tettcomni (Bk.) or tcittco™ni’ (Bj.,M.), soap. (Also 238: 2; 28: 251.) tei2, cover.—tcin to’hii, blue cover (14: 24).—kicihin, a cover or coverlet for a bed. ktcihi®’ ma’nte deyt’, to throw aside the cover (ktcihi® ma‘nte de’hay?, ktcihi® ma/nte de’ hittké’).—ktcihoryé’, to put a cover on him (a’ktcihohay?, a’/kicihowhtnike’). a’ktcihownya dande’, I will put the cover on you (sing:). a’ktcihoWhiyatika’, put the cover on me! (Also 14: 24, 25, 29.) tei@po™ or tci®potya, the navel (cf. in- tcimpon’). tckané’, nine. tecka™ni, his or her sister-in-law, in- cluding his real or potential brother’s wife, his wife’s real or potential sister; her husband’s real or potential sister (yatckaVniyar’, tiiktcka”’niya”’; voc., tcka™ni’). teka"ti’, mashed, crushed, as fruit, etc.— dutcka”’ti, to mash fruit, etc., in the hands (idutcka”ti, ndutcka”ti).—dii’- kiitcka"’ti, to mash fruit, etc., by sitting on it or by hitting (i/dikitckan’ti, ndi’- kittcka”’ti).—natcka"’ti, to mash, as fruit, by kicking or treading on (inatc- kati, Gna’tckanti). tcké, to tie (?).—dukiitck?’, to tie any ob- ject (i ditkiitch’’, ndi’kittch ) (1:15; 28: 191). yi/dtikittck?’, he tied you. ya/n- diikiitcké’, he tied me. hiya/’ndiiktitck?’, you tied me. dikiitcké?’ xwt/dikédi, to tie an object loosely. dikttcké samhaw xtiyé, to tie an object tightly (i’diikittché’ sanhat’xtihayé’, ndii’ kittcht’ sarha’ xtihtnike’). ndii/kiitcke ne’di, I am (standing) tying it (8: 3; 28: 24). kidt/kittck?’ (=ktdi/kittcké), to tie an object for another (ya/kidikitcké, THE BILOXI AND QFO LANGUAGES 265 a/xkidtkttché’). toho’xk si kidt/kitcke’, to hopple a horse. kida’katcké, (she) tied it for her (26: 37). kuktdatcke’yé, he tied them together for her (28: 179); tcke.— i” ditckédehi’ or tintcke’dehi’, rib- bon. —tcké’niko™ni’, an ornament made of beads and yarn, formerly worn by Biloxi men. This ornament was tied to the scalp lock. Mrs. Bankston Johnson had one in February, 1892; but, as it had belonged to her father, she would not sell it. teko. —tchoki’ or tckuki’, lame; to be lame, to limp (itckoki, @/fAkitckoki’). to’han- akan’ at’xti tcko’ki ndo™hon, I did see a lame woman yesterday. teku.—apa/tckuni’, corn dumplings (per- haps from paska, bread). tckuyé’, sweet.—tciku’yixti’, very sweet (22:10). ko tcku’yé, ‘‘sweet gourd,”’ watermelon.—waztcku’yé, sugar. wax- tcku/yé udi’ or watcku’yé udi’, sugar cane. waxtcku’yé wihi’, molasses. wa- tcku’yé ati’, ‘‘sugar house,’ a sugar refinery. watcku’yé hudi’ amd’ya, a sugar field. ato’ watcku’yé, sweet pota- toes. teodo®, to mourn.—a/tcodo™ta hande oti’, she was mourning for him in the past (18: 2). antcodon’, a widower (one who mourns for the dead). aati attcodo”, a widow. tco’ha, a prostitute. teohi’, a cold. tcoka’, a piece broken out at the top (26: 15). teo’kana®, when? (cf. tcak).—ta”- yi fikiyan tco’kana® e’ya kayu’di, when did you come from Cheneyville (or Lecompte)? tco’o®, to take up.—itco’o®ni, you took it up. wfktco’omni, I took it up. utco’- ottu’, they took it up. utco’o™ni, he took it up (6: 10). tco2.—natco”, to plait (i/natcon, ina‘tcon; natcontu’, inatcontu’, timna’tcontu’). ax0/k dutca’ti natcon’ nkon’ nkon nda’sk nko’, I make baskets and mats out of split cane (Bj., M.). tcotditi’, the membrum virile.—wak tcontkiitsi, castrated cattle. teofiktcona, a mythic hawk (20: 3, 37, 41). 266 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 tepa®, tcfipa® (8: 30), old, decayed (see xohi’, tc). (Also 14: 25; 22: 12; 26: 11, 24, 73.) tepé.—in’tcpé, to laugh at him (ayin’tepé, nkiv’tepé). iMnyi/tcpé, I laugh at you (cf. xa).—ki/imtcpé, to laugh at it for him (i.e., at his mistake); they laugh at each other (yaki/ittcpé, axki/intcpé).— kinicpéni’, not to laugh at him (kayin’- tepéni’, nkin’tepéni’). (Also 17: 10, 14; 19: 18; 29: 12.) tepu’xi, tepuxwi, tcipu’xi, a blanket.— tepu’xi dunini’, to fold or roll a blanket several times. (14: 24, 29; 22: 12.) teti, red.—hap tcti’ a red leaf; ha’p tctitu’, red leaves. ti né ko tcti’ xé (w. sp.), the house is red. toho’xk xé/he né’ ko icti/ xé (w. sp.), the sitting horse is red. toho’xk ta’ni a/maiki’ ko tcti’ x6 (w. sp.), the two sitting horses are red. toho’xk ta’ani a’manki/ ko tcti’ xé (w. sp.), the sitting horses are (all) red. ma/’sa wi’tsanati’ tcti’ oni, to make iron red hot. tctizti’, ‘‘ very red,’’ deep red.—tcidiy#, to redden (icidihaye’, tcldihtniké’). Waka tcidiyé himtcitciya ti omyan, ‘‘Place-where-the-man-who reddened-rawhides-used-to-live,’’ Bis- marck, La. tcii’/t ada/sa”, pink. tcu’t sidi’, ‘‘red yellow,’’ light red. tcu/t stipka’ or tctit sipka, ‘‘red, somewhat black,’? dark red, blood red.—teitki’, reddish. tcitka’ (=tcuti+ka) or tcit kutki’, ‘‘a sort of red,’’ lilac, purple. ici’tha san’, ‘‘between red and white,”’ pink. kiidéska atciitka, a red bird.— kuteu/xni, (he) was not red (31: 40). (Also 21: 28; 31: 41.) teu, or tcudi, to put, to plant (itcu, ntcu’).—ptcato’ ntcu’ no™pa’, I put the cotton in two places. picato’ nicu’ dani’, I put the cotton in three places. aya’ daw xku teu’, ‘‘ wood take and be return- ing put on the fire,’’ to go to get fire- wood (sic). a’ya® teudi’, to put wood on the fire, she puts wood on the fire. da/niya’ tcudi’, to lay the third (book) on a pile. aye’ki tiktcu’di, I planted corn (5: 3). tcudé, (he) threw them down (17:8). itcu’di, he filled (6: 16). tcu, filled (6: 16). tcude’tu, they abandoned (26: 1). atcu (he) threw it on him (31: 29). a/ntatcko’ye, he placed it crosswise ( with the end toward him [?]) (8: 8). 0 miska xa utcidi, ‘*fish-small-box-they-are-put-in,’’ sar- dines. — aya” tcuka, firewood. — ki- tcu’di, to put it down for another, to put down a number of small objects for another. Tcétkana’ kitcu’di, he (the Bear) put down (the young canes) for (=before) the Rabbit (2: 19).—teu dédi, to sow or plant, as seed. sotpxoW ni tcu’ dé’di, tosow wheat. so”- pxov ni tiikteu’ dé’di, I sowed wheat (5: 3).—atcu/dedi’, to put a number of small objects, as grains of rice, ears or grains of corn, seeds, etc., on something (aya’tcudedi’, nka’tcudedi’; atcu’detu’, aya’tcudetu’, nka’tcudetu’). atcude’ he- da’, he has finished putting them on it. nka’tcude’ heda”, I have finished putting them on it. atcuda’ dande’, he will put them on it (aya’icuda’ dande’, nka/tcuda’ dande’).—tcud’ tcu/ti teude- di’, to scatter, to sow broadcast (tcudé Vtcuti teudedi’, teud& titcu’li teudedi’; pl, teud%? tcu’ti teudetu’, teudé’ vteuti tcudetu’, tceud?’ antcu’ti teudetu’).—ha’ utcudi’, to plant (ha’ yutcudi’, ha’ nku’- tcudi’; ha’ utcutu’, ha’ yu’teutu’, ha’ nku’tcutu’). ha’ uteudi xya’, he must plantit. ha’ utcu’ pi’hedi’di, he ought to plant it. ato’ utcu’di, to plant po- tatoes. ato’ utcutu’, they planted pota- toes (1: 1). kitcutu’, they planted it again (1: 2).—tcudedi’, to spill a liquid, etc. (iteu’de, ntcu’de). uxttki’ teudedi’, to push a vessel, making it spill its contents. (Also 10: 24, 33; 14: 18; 19: 1, 16; 21: 33; 23: 1-9; 26249, 89; p. 143: 25, 26.) teue.—ki/tcueyé’, to lend an object to another (hitcue’hayé’, kitcue*hanke’ ; hitcue’yétu’, kitcue’hayétu’, kiteue’harike- tu’). kitcue’hinyé’, I lend it to you. kitcue’yanke’, he lends it tome. kitcue’- hiyanké’, you lend it to me. . kitewe’ya dande’, he will lend it to him. kitcue’- haya da’nde, will you lend it to him? kiteu’htitika dande’, I will lend it to him. kitcue/himya dande’, I will lend it to you. kitcue/yafika’, lend it to me! (Also 12: 2.)—ktki’teue’yéni’, not to lend it to him (htiki’tcue’hayéni’, ktiki’- teu hiiikéni’). kakitcuehin’ yeni’ dande’, I will not lend it to you. kiki/teue’- hankéni’ dande’, he will not lend it to DORSHY—SWANTON | me. kitki/icue’hiyatikéni’ da’nde, will you not lend it to me? tefikdéxyi’, a handkerchief; a cap.— tettkdéxyi’ nitani’, or, tetkdé/xyi nita’ni, a ‘‘big handkerchief,’’ a shawl. tetiko®ni’.—yatzici tetikoni, diaphragm. teimtki’ (Bk.), teémutk (Bj., M.), tet’- mix (20: 47), generic, a mouse; mice.— tcému’k adaxké’, the mouse makes a gnawing or grating sound by biting wood, etc. tcémi’k katiti’, the mouse is eating (sic). (See ti.) tct’mtk sat’, a white mouse (Bk.). tetip.—icticapi, or titca’pyi, slippery. natcip’ (her) foot slipped (28: 120). dutci’p, she missed it (28: 248). tceitca- pv'ati titca’pyiaxti’, very or too slippery. tetitcapi’xti kat’ ndutcpi’, as it was very slippery, I could not hold it, or, it was too slippery for me to hold.—tittca’- pyixtiyé’, to make very slippery (titca’- pyiatihayé’, — tutca’pyiaxtihinike’). — da- tcti/p, to miss with the mouth, lips, teeth, etc. (i/’datcip, ndatcti’p). da- tet’p ka® taho’, it falls because he lets it slip from his mouth.—datcpi’, to miss an object in grasping after it, or, in reaching out to an object; to miss with the mouth, lips, teeth, etc. (=datcip) (’datepi, ndatcpi’).—dutcpi’, dutcti’p, to miss, as in trying to catch a ball (i/dutepi, ndutepi’). tetitcapi’xti ka’ ndu- tepi’, as it is too slippery, I could not hold it. dutcti’p ka taho’, as it slips from his grasp it falls. idutci’p kan taho’, it fell because it slipped from your grasp. ndutcti’p ka taho’, it fell because it slipped from my grasp. dutct’p kta’ho, to let meat or bread drop.—natcpi’, to let the foot slip (/natcpi, Una’tcpi) .—a’natepi, to kick at an object and miss it (aya/natcpi’, nka/natcp’’).—duktitcp’, to miss in pushing or punching; to let a knife or an ax slip by the object without hitting or cutting it. tewnki kte’ dikiitcpi’, to miss a dog in trying to hit him (i’duki- tcp’, ndii’/kiitcpi’). spdehi’ dukiitcpi’, the knife slipped.—piitcpi’, given as a synonym of dikitcpi, to fail in pushing or punching. tcu’iki dasé piitcpi’, the dog missed (his aim) in trying to tear with his teeth. tcw’niki kte’ pitcpi’, to 83515°—Bull. 47—12 18 THE BILOXI AND OFO LANGUAGES 267 miss the dog in trying to hit him (Vpiitepi, tiikptitepi’). itikowa’ piitcpi’ taho’, it slipped off of its own accord, as a belt from a wheel, and fell.— kidutcpi’, to drop another’s prop- erty from the hand (ya’kidutcpi’, a/xkidutcpi’). wkidutcp’, he dropped your property from his hand. /v7ki- dutcpi’ te ni’ki, I do not wish to drop your property from my hand. ya®/zki- dutcpi’, he dropped my property. hi- ya’ ckidutcpi’, thou (you) dropped my property. kidu’tcpini’, not to drop another’s property from the hand(?) .— tcké, to slip off the helve, as an ax sometimes does. (Also 20: 38; 26: 29; p. 153: 33.) tefiipa®’.—dutctipar’ (she) dipped it up with the hand (26: 47). teuu.—tcu’uxti, very old (28: 185). teuu.—tcu’uati, very fast (28: 219). tcuwa’, in what place? where is it?— tanyan’ xan’ ko tcuwa’, where is the vil- lage? (Also 18:11; p. 121: 11.) tcuwa/hana/, a cedar. teu’fiki or teufiki’, a dog.—tcu’fiki dasé’ pttcpi’, the dog missed (his aim) in trying to tear an object with his teeth. tew’/iiki kte’ piitcpi’, or tcw/nki kte’ duk- icpi’, he failed to hit the dog. pu*he- ki/ka® tcu’7iki, she blew the horn for the dog to come. pu’/heaxki/daha’ tcu’iki, I blow the horn for the dogs to come. tew’iki sonsa’, one dog, a dog. teu/nki norpa’ two dogs. tew’iki na’tcka, a few dogs. tcw’fki yi’hi, many dogs. tew’fiki pana’, all the dogs. tew’fiki tcina’ni, some dogs. teu/fiki ma’iiki a/duse, that (reclining) dog bites. teu/iki ma’nkdé ka’duseni’, this (reclining) dog does not bite. tcewnki inkta’, my dog. teu’nki itikta’k a’nde, ‘dog my moves,”’ I have a dog. tewiki inkta’k nanki’, ‘‘dog my sits,’ [haveadog. tew’fiki intkla’k yuke’di, ‘‘dog my they-move,”’ I have dogs. tcu/fiki tak a/nde or tew iki tak natiki?, you have a dog. tew’nki’ ktak a/nde or tew’iki kta’k nanki’, he or she hasa dog. tcu’fiki ne ka’ta, whose dog is this? tew’iki ne Tca/léta’, thatis Charlie’s dog. teu’fki ne Djimta’, that is Jim’s dog. teu’/7iki teya” xkiyé, he killed a dog for me (my 268 dog). tcu/nk ifikta’ te’yé, he killed my dog. tcu/nk ifkta’ te’xkitu’, my dog has been killed. tewnki’ ita’ te’yé (dog your he-killed), or tew’fiki tehi’kiyé (dog he-killed-for-you), he killed your dog. Djim tewiiki kta te’yé, he killed Jim’s dog. (Also 2: 30; 11: 4, 6, 8; 26: 10; 28: 30, 41, 42, 47, 49, 118, 121, 122, 217.) Djim, Jim, as in name of James Jackson, a Biloxi near Lecompte, La.—Latci’ ko Diim kue/naska’/ni na’, Charles Prater is not as large as Jim Jackson. Dji/m, teu’/fiki kta te’yé, he killed Jim’s dog. (We could not say, ‘‘ Tew’naki Djtmta’ te’yé.”’—M.) teu/Aki ne Djtmta’, that is Jim’s dog. t! interjection of denial, doubt, annoy- ance, disappointment; oh!—+t/ siye’ aye, Oh! what alie! ¢/ si’yewa’yé, oh, how untrue! ta.—ita’, a deer. Jta’ a®yadi, the Deer people or clan of the Biloxi tribe. Ita’ odi’ to’xti (lit., Deer shoot). J’ta hatyadi’, a Deer person. Ita’yanya‘di, are youa Deer person? JI’ta nkaWyadi’, IamaDeer person. I’ta hatyatu’, they are Deer people. JIta’ya"yatu’, you are Deer people. Jta nka®yatu’, we are Deer people. ta’ ahi’, or tahi’, a deer- skin (4: 3) (cf. sika). tahi” utuxp?, a deerskin robe. ta’hu wazi’, ‘‘deerskin shoes,’’ moccasins. ta/indoke’ (=ita+ tndoke), a buck, male deer. tayo’, “‘deer meat,’’ venison. (Also 17: 15, 19, 28; 19: 8, 21; 22: 1, 6, 7, 8, 11, 13; 238: 1,5, 14, 17, 20, 21; 26: 50; 27: 3.) ta, to have. —ita’, to have it, her, or him (yita’, nkita’; itatu’, yitatu’, nkitatu’). ita’daha’, to have them. yita’daha’, thou hast them. nkita’daha’, I have them. Bj. and M. also gave the fol- lowing: toho’xk da/ni yata’, he has three horses; toho’xk da’ni ayita’, you have three horses. a”ya’ aktids ti’ta ne’yan, ‘‘man store has elsewhere,’’ a storekeeper. tada’o”, his or her ani- mate objects. toho’xk tada/on, his horses. si®to’ tada’on, her or his boys. tayam, her, his (26: 90, 91; 28: 118). iv cztuta’‘tu, it was theirs (27: 4). titatu’ya”, their house (28: 136). ifkta’, mine(p.120:1). #kindi’ikta, itismine BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 (28: 226). ayita’, you have them (?). toho’xk ayita’ vkisiné’, he stole your horsefrom you.—ita’ (=ayindita, ayita), your, yours; it is yours (p. 120: 3), anse’p su’di na’nki ko ita’, the ax head is yours. toho’xk tci/diki a’nde ita’ (horse which moves your), which is your horse? How there are two words, ita’, yours, and ita’, he has it, was not explained. ¢tada’o”, thy or your ani- mate objects. toho’xk i’tada’o”, thy or your horses. si?to’ i/tada’on, thy or your boys. 7tadaha’ (=itadao”, ayita- dao”), thy or your (sing.) living ob- jects. toho’xk ama’fAki v’tadaha’, those are your horses. itak, your; used in forming sentences denoting possession. teu/fiki i’tak a’nde, ‘‘dog your moves,”’ and, tew iki vtak nafki’, ‘dog your sits,’’ i. e., you have a dog.—hta, his, hers; it is his or hers (p. 120: 2, 4). ansé’p sivhin né’ ko kta’, the standing ax is his. akue’ na’fkiya™ kta’, that (object hanging up) is his hat. toho’xk ne kta’, this is his horse. Si”to’ toho’xk kta kistné’, he stole ‘‘ Boy’s”’ (Bankston Johnson’s) horse. Djim teu’/iiki kta’ te’yé, he killed Jim’s dog. sktak (prob- ably objective), his, or her; used in forming sentences denoting possession. tcw’niki kta’k a’nde, dog his (or her) moves, and tew’ Aki kta’k nanki’, dog his (or her) sits, i. e., he or she has a dog. kta’ni, it is not his or hers. miko’ni toho’ kta’ni, the hoe is not hers. (Also 10: 4; 19: 1; 28: 229; p. 120: 5, 6, 7, 8, 9, 10, 11, 12; p, 164: 24, 25, 26, 27, 28, 29.)—yata’; toho’xk da’/ni yata’, he has three horses (given by Bj. and M. instead of toho’xk da/ni ita’daha’). ta.—duta’di; aiiksa’p duta’di, to pull the trigger of a gun (anksa’p i’duta‘di, afiksa’p ndu’tadi; afksa’p dutatu’, anksa’p idutatu, aftksa’p ndu‘tatu).— yanka’ dikta nan’/ni, it might mash me (p. 159: 4)?. taha’fikona’, a yellow-eyed duck (Bj., M.), the summer duck (20: 52), the squealer duck (26: 92). taha®ni.—taha”’niya™, his real or poten- tial sister’s husband; his wife’s real or potential brother (ya’taha™niya” or yataha”’ni (28: 170), Wiiktaha™niyan (28: 156); voc., taha™ni’). DORSHY—S WANTON ] tahi.—diiktahi’, to shake, as a blanket, in order to remove the dust (/diukiahi’, ndiiktahi’; ditktaxtu’, / diktaxtu’, ndtikta- atu’). tahi’, many (8: 21) (cf. yi/hi).—t’ tahi’, ‘many houses,’’ a plantation. wax ta’hiati’, or, wax ta’wti, to have many cat- tle.—ta/xti(=tahi-+-ati), many. waxta’- uti or wax ta’hiati’, to have many cattle. taho’ or toho, to fall.—dutcti’p ka” taho’, it falls because it slips from his grasp. datct’p kan taho’, it falls because he lets it slipfrom hismouth. ‘tikowa’ piitcpi’ taho’, it slipped off of its own accord, as a belt from a wheel, and fell. dé ta- -ho’, he went (flying through the air?) and fell(on hisfeet?) (1:21). ayuxo’tka taho’, a fallen hollow tree (7:8). ina ta’ho, ‘‘the sun falls,’’ sunset. a’yan to’ho nafike’di, the tree fell. a’ya®to’ho na’niki tna/xé, I heard the tree fall. taho’ nékde’, he lay down and slept. aktaho’ nékde’, I lay down and slept. aktaho’ nékde’ psi, I lay down till night. Vtaho sahi’xyé, you lay down so long.— atoho’, to fall on an object (aya’toho, nka/toho). nya’toho, I fall on you, or, I throw you down. yafika’toho’, he falls on me, you fall on me.—ktaho’ (=k=ka® (when), taho, to come (fall) to the ground (?) ).—ataho’, to fall. ( Also 10: 26; 1'7:4; 20: 38; 23: 8; 25: 7; 26: 90; 28: 7, 120, 128, 154, 186, 214.) taini’.—mazi taini, a chicken’s gizzard. taki or takiya®, the leg above the knee; his or her thighs (i’taki(ya”’), ntaki’- (ya™) ). takoho”, a prairie.— Taukohov’ yifikiyan’, “Small Prairie,’’? Avoyelles Prairie, Louisiana. tako’tci, turning somersaults (25: 7) (i/tako’tci, iiktako’tct, tako’tctu, ete.)— tako’tciye, to cause him to turn somer- saults, or to turn over by taking hold of his legs (tako’tcthayZ, tako’tcthamiké). tako’tcthi’yz, did he cause you to turn somersaults? tako’tctyavke’, I cause to turn somersaults. tax.—dikta’x, (he) scared them off (28: 31). yatxkidt/kta’x, (he) scares off for me (28: 32). tax, tux.—taxta’xwedi’ or tuxtu’xwedi’, to make a series of hollow or drumming sounds (taxta’xweha’yedi’, taxta’/xweha’ii- THE BILOXI AND OFO LANGUAGES 269 kedi’).—tata’/xitdi’, ani’ tata/xtdi’, the gentle patter of rain.—to’xtuztdi’, to make the sound heard when one hits on a board with the end of a pencil, etc. (to’xtuxaye’di, to’xtuxhatike’di).— tida’xedi’, to make the sound heard when a horse walks on hard but un- frozen ground. e’taxkiye’ (8: 29). taxoxka’ or ta’xoxkaya®, his or her ribs; a rib (i’taxovka(ya"), nta/xoxka’- (yam) ). taxpa’.—taxpa’ ptcasi’, the wood duck or summer duck, the Aiz sponsa. ‘‘It has white and black stripes on its crest; white and gray feathers are on the body, which is small.” — ptcasi means ‘‘flat.’’ taxpadi’ or taxpadiya®, the temples of any one (i/taxpadi/(ya™), nta/xpadi’- (yan). ta’ma, a beaver.—tamahi’ (=tama-+-ahi), a beaver skin. tami, to work, to busy oneself.—ata/- mini, to work (1: 1) (aya’tamini, nka’- tamini; ata’mitu’, aya’tamitu’, nka‘ta- mitu’, or, better, nka/uti). yatika/wati’ kiké’, nkata’mini, I work although I am sick. atamini ifkxwi, he always works. nkatamini ifikxwi, I always work. yata/mitu’ kikiné’piati’ nkinthé’ étarikom’, I like your working (for your- selves), so I am working too (5: 2). yata’mitu’, you work for yourselves (5: 2).—ta’mino™ni’, to dress himself or herself (hita’mino®ni’, nkata’minon- ni’). ita’mini, he was dressed in (30: 3). _ita’mino’ye, she dressed her(26: 36, 37). (Also 9: 7, 15; p. 166: 18, 19, 20.) tamoki’, a worm, worms. tando’, her younger brother (i’tando, d’iiktando’; tandotu’, tandotu’, dik- tandotu’).—tando’ a’kaya”, her youngest brother. ta’ndo aka’, her real or po- tential younger brother, including her father’s brother’s son, if younger than she (yita’ndo aka’, dnkta’ndo aka’; voc., tando’ aka/).—ta/ndo nozxti’, her real or potential elder brother, including her father’s brother’s son, if older than she (yita’ndo noxti’, tikta’ndo noxti’; voc., tando’ noxti’). (Also 13:1; 26: 6, 8, 37, 73, 77; 28: 224, 233, 237.) Ta/néks (in composition), Biloxi.— Ta’/néks atyato’ (Bj., M.) or Tanéks 270 hayatdo’ (Bk.), a Biloxi man (as dis- tinguished from a woman). Ta/néks anya’, or Ta’néks atyadi’ (Bj., M.), or Ta/néks hayandi’ (Bk.), the Biloxi peo- ple, a Biloxi person. Ta/néks hatya’ dede’, or Ta’néks ha®ya’ ade’, the Biloxi language. Ta/néks hatya’ ade’ tika’dé te’, or Tané/ks hatyadi’ ade’ nka/de te” (M.), I wish to speak the Biloxi lan- guage. Ta/néks hatyadi’, he is a Biloxi. Ta/néks a/yanya’di, are you a Biloxi? Ta/néks nkaWyadi’, I am a Biloxi. Ta’néks hatyatu’, they are Biloxi. Ta’néks a/yanya/tu, are you Biloxi? _ Ta’ neks nka’yatu’, we are Biloxi (i. e., men). Ta/néks aati’, a Biloxi woman, sheisa Biloxiwoman. Tanéks a®yazti, are you a Biloxi woman? a”, Tanéks nkanxti, yes, I am a Biloxi woman. Tanéks atyaxtitu, are you (pl.) Biloxi women? Ta’néks saWya sito’ (sic), he isa Biloxi boy. Tané’ks saya isi to, are you a Biloxi boy? a®han’, Tanéks san’ ya tnksiv’to, yes, | am a Biloxi boy (Bj., M.). Tané’ks sav’ya sanki’, she is a Biloxi girl. Tanéks sa®’ya isa’iiki, are you a Biloxi girl? a”, Tané’ks san’ya tiinksa/nki, yes, I am a Biloxi girl. Tané’ks hanyadi yade’di, do you speak the Biloxi language? Tuné’ks hatryadi’ ade’ nkade’ni, I do not speak the Biloxi language. pana” Tané’ksa ha®ya’tu, all the Biloxi people. Ta- née/ks satya’ taryan’, a Biloxi village (Bj., M.). ta’ni, du. of xéhe, they two sit (p. 119: 7).—toho’xk no pd’ ta’ni a’ manki’ ko tet’ xé (w. sp.), the two sitting horses are red.—ta’ni yoka’, ‘‘it stays in the swamp,’’ the water snake, the water moccasin.—ta’ani, pl. of wéhe, they sit (p. 119: 12; p.141:14). ta’ant, they sat (28:31). toho’xk ta’ania’manki’ ko icti’ xé (w. sp.), the sitting horses are (all) red. tao’, cry of the squealer duck (26: 91). tao@ni’.—ani’ tao ni’, an overflow. tap, tip, tawi, tawé (26: 63), to make a slapping, pattering, or popping sound.—tiipto’we, making a pattering sound with the feet (16:15). a’ni td’we’ di, he made a popping or slapping sound in water(p. 159: 28). a’ni tdwé- yé’di, did you make a popping or slap- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ping sound in water? (p. 159: 29). a/ni td@wiiike, I make a popping or slapping sound in water (p. 159: 30).—td’ptowe’- di, to make a popping, slapping, or pat- tering with the feet (7tdptowaye’di, ntd’ ptowarike’ di; tdptowetu, itdptowayetu, nidptowafiketu). ekihan’ td/ptowe’di Tcé/tkhanadi’, and then the Rabbit made a pattering with his feet (2:5). tapi’.—tca’k tapi’, the back of the hand. tapka, flat, as a cap(cf. zyapka’). aku’e ta’pka, a cap (‘‘a flat hat’’). tasi’, or tasiya®’, the female breasts (Vtasi(yan’), a’ fiktasi(yar’)).—wak tasi, cow’s milk.—tasi’ ptidiyan, the nip- ples(?), ‘‘the tip ends of the female breasts.’ tati‘kotni’, a knife used by the Biloxi women for fleshing a hide, by pulling toward the one holding it. ta’wiya®, on top of; upon; above; upper (as distinguished from xwithi, lower).— av’zu ta’wiya, upon the stone (p. 150: 1). pathi’ ta’wiya®, a mustache (‘hair above”). titci” ahi’ ta’wiyan, upper eyelids. pata’wiya, crown of the head. thi’yapi’ ta’wiya”, the upper lip. pits tawiyan’, the top of a round-topped hill or ridge. ti tawiya™, upon the house. tayo’, the cheek; the cheeks (of one person) (itayo, wd/7ikata’yo; tayotu’, Vtayotu’, t’nikata’yotu) (cf. yo).—tayo’ diseyé’, to make a clapping sound by slapping the cheek. tat, large.—aso”’ tan’ inda’hi hande’tayat, he (the Bear) was seeking a large brier patch (2: 4). ha’me ta” oni nkati’ na’, I dwell in a large bent tree (2:11). A”xu tana, ‘‘ Big Rock,’’ Boyce, Rapides Parish, La. ta”2zti, very large. ‘‘aso” ta”xti nkti na’,’’ thaw’ kide’di, ‘‘I dwell in a very large brier patch,’’ said he and went home (2: 2).—nitani’ or nita/ni, large. ti’ nitani’, the houseislarge. akue’ nitani’, the hat is large. itoho’ ko nitani’ 2é (w. sp.), the log is large. ayipa’ ni- tani’ xyé (m. sp.), your head is large. ansna’ nita’ni, large ducks (of all spe- cies). psdehi’ nitani’, a butcher knife. nita’niati (= nitani+ ati) or nitat’ati ntanati’, very large, too large, stout (the opposite of snd’hi). nita’niati kidusni’, DORSHY—S WANTON ] it is too large for him to hold. nita”’- ati ka”’ndu/sni, it is too large for me to hold. ti’ nita”’xti, the house is very large. —nitata’ni, each one (is) large, (large in the plural). a’yipatu’ nita- ta/ni xyé (m.sp.), your heads are large ewe yuke’ pa nitata/ni xyéxo’ (m. sp.), their heads are large. diika’patu’ ni- tata’/ni xyé (m. sp.), our heads are large.—nitanyan’, large. ani’ nitarya, the ocean. akids ti nitanya”, a big store. intka nitanya”’, ‘‘big star,’’ the morning star. —nita™yé’, to enlarge (nitav’hayé’, nita”’hinke’). tpé’ nitan- yé’, to enlarge a hole.—kinita”’xti, to be too large for him. 7kinita®’xti, too large for you. ya’iikinita cti, too large for me. akue’ kinita”’cxti, the hat is too large for him. akue’ vkinita”’cti, the hat is too large for you. akue’ ya tikinitav ati, the hat is too large for me. do’xpé naské’ kinita”’cti, the coat is too large for him. waai kini- ta’ xti, the shoes are too large for him. (Alsoe Os 3)715,0333) 18343 19s 11; 26: 69; 28: 81; 29: 36; p. 118: 8; p. 166: 23, 24.) ta®, a town, village. — ta” edi ka/wak ya’tcé, what is the town’s name? (Bk. ). (Also p. 122: 15, 21. )—tatya’ or taav, a town or village (D., oto®we, tonwan; ¢., Kw., Os., ta®wan,; K., tamman). tan- yav xan’ ko tcuwa’, where is the vil- lage? (Also p.121:11.) Tunickatanyan, ‘*Tunica town,’’ Marksville. tavyan’, “‘Village,’’ Alexandria, Rapides Parish, La. (p.122:22). tatya”’ nku/’di, I have come from Alexandria. Ta a” nitan- yav, ‘*Big town,’’? New Orleans, La. ta® yi’fikiya® (ta®ya” + yinki), ‘Small village,’’ (1) Lecompte, Rapides Parish, La.; (2) Cheneyville, Avoyelles Parish, La. (p. 122: 15, 21, 22).—Tanyi’fikiyan ti’ tcind/ni ko’ eti’ke na’, Ba’yusyar’, there are as many houses in Lecompte as there are in Bunkie. Tanya’ hatya’ tcina’ni ko’ Tanyi’tikiya® hanya’ e& kuna’- tuni’, there are not as many people in Lecompte as there are in Alexandria. Taryi’rikiyar kinhin’ yantcede? Lamo’ri tcehe’da®, how far is it from Lecompte to Lamourie? Tatyi’fikiya” nku’di, I havecome from Lecompte. Tatyi/iiki- yar na/nkiwa/ya, toward Lecompte. THE BILOXI AND OFO LANGUAGES 271 ta2.—tathiv”, torun (itathin, dnaktanhin’, taxtu’ (3d pl.), wtaxtu, tdikta’xtu) (C., tangin). an’ya tavhin yande’ a’- yéehir’ni, do you know the running man? wnktanhir’ he’detu, we have finished running. Imperatives: to a child, tahi7’; man toman, ta” hirtakta’; man to woman, ta”’hintki; woman to man, ta”hittate’; woman to woman, tarhintki’. hama/nk tarhin’, to run on the ground. ita’x pi‘/hedi/din, you (pl.) oughttorun. ta®hin’xa, he canrun (but he will not at present: w. sp.). tavhin’ de’ xa, he can run away (but he will not: w. sp.). ta®’him yan’, he is run- ning. tathinzti’ kide’, running very swiftly he went homeward (3: 15, 16). tarhin’ kide’di Tcé’tkana’, the Rabbit ran homeward (3: 24). aya no™pa’ tan’hin ha/maki nkyéhor’ni, I know the two running men. toho’xk tat’hin ko kde’xi, or, kdexi’ xé (w. sp.), the run- ning horse is spotted. toho’xk no™pa’ tav hin ama/niki ko kdexi’ xé, or, toho’xk nonpa’ tar’hin ha’maki kdexi’ xé (w.sp.), the two running horses are spotted. anya’di tanhin’ newa’yan, toward the running man. aya’ tan’hir ande’dé nkythowni, I know this running man. anya’ tan’hin ande’yar nkyéhowni, I know that running man. tcaktanhin- handeda, where is the running animate object? itka tathin, ‘‘a running star,”’ a meteor. tathin’ nékde’, he was run- ning along time. ta™hin’ nékde’psi, he was running till night. yaduatan tanx sinhinya”, ‘‘where the running wagon stands,’’ a railroad station.—a/la%hin, to run on something (aya/ta"hin, nka’- tanhin). ~Wtoho a’tamhim, he ran on a log.—ha’ta™hin (pl.), they run. aya ha/tanhin a’mafiki’ ko nkythor’ni, I know the running men. toho’xk ha’- tathin a/manki’ ko kdexi’ xé (w. sp.), the running horses are (all) spotted. (Also 8: 16; 11: 4; 23: 3, 7; 26: 88, 89; 28: 83, 153, 170; 31: 22, 36; p. 117: 5, 11, 16; p. 119: 4, 5, 10, 15; p. 1212.8.) ta®.—tasahi’ (=ta%-+-sahi), ‘raw ta”, raw melon,’? a muskmelon. ta®sa’ tohi’ (=tatsahi+tohi), ‘‘green musk- melon,’’ a cucumber, cucumbers. ta?’ tani’, the “‘large ta”,’’ a pumpkin or _ 272 squash. This seems to be better Biloxi than a®tani, which was also given as the word for pumpkin. ata’ ahonni, ‘*hasa rind,’”’ the crook-necked squash or kershaw. tatithé.—tainhécti’, very tight or tightly. duni’ ta”’inhéxti’, to roll up very tightly, as a bundle. tamizhiv’, the back (cf. das).—akidi tan/inhin’ ton’xka, ‘‘ broken backed in- sect,’’ the buffalo bug. ta®7imyu’hiya”, hisorherspine. ta”’ithudi’, the spine; his or her spine. ti ta™iMhudi, ‘‘the backbone of a house,’”’ the ridgepole. ta/fiki (28: 6), tafik (26: 86), taf- kiya, his real or potential elder sister, including his father’s brother’s daugh- ter older than himself (yata’fikiya”, nta/fikiya) (18: 7). ta’7iktd, your sister (20: 30). tafkixti’, his full sister (20: 3).—tatikxo’hiya™, his real or potential elder sister, including his father’s brother’s daughter older than himself (ya’tatikxo’hiya™, ntatikxo’hiyan; voc., ta’iikxohi’ ).—tafigda’wiya", all his sis- ters. itafigda/wiya”, all thy or your sisters. dnkta’figdawiya”, all my sis- ters.—tanika’ka (=tatka-+ aka?) or tatika’kaya”, his younger sister (real or . potential), including his father’s broth- er’s daughter younger than himself (yvtatikaka (yan), aiktatika’ka (ya); voc., tankaka’). — ta’fike topi’ (rare form), his younger sister.—ta™ska or tamskayan, her real or potential younger sister, including her father’s brother’s daughter, if younger than she (yita”’ska (yan) Wiktan’ska (ya); voc., ta®ska’). (Also, 18: 7; 28: 48, 49, 50, 69, 222, 226, 248. ) ta®ni.—tdni’ya" (going), to be ahead (21: 9).—ta™ nikiyan’, (the) first (one); may be intended for ta/nifikiyan’, the first time. ta”’nikiya” eyat’ inhin’, he was the first one to reach there. ta”/- nikiyan’ eya™ ayi®’hin, you were the first one to reach there. ta®’nikiyan’ eya”’ nkiv’hin te’, I wish to be the first one to reach there.—ta’/nifikiya” (tane- kya, G.), the first time; probably iden- tical with ta®nikiya™.—kiton’ni, to be the first to do anything; he is the first. xki/tomni, I am the first. édi’ aV yadi si’ naskéxti’ kito™ ni de’kné étuxa’, BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 behold, a man with very long feet had already gone along (3: 2,3). ‘‘xki’tonni e/yan nkihiv’ xyo,’’ uy’ hi ha/nde, he was thinking continually, ‘‘I will get there first’’ (3: 4). xkito’ni te’ nka’nde kiké’, though I have been continually wishing to be the first one there, etc. (3: 7). ki’téni, he first (7: 1,9). yan’xkiton’ni, to get there before me. xzkiton’ nite’ nka/nde kiké’, tctma/na ya xkito’ni on’- kné, édi’ étuxa’ Tcé’tkanadi’, the Rabbit said, they say, ‘‘Though I have been continually wishing to be the first one there, again had he already reached there before me”’ (3: 7, 8). xki/to™ni, I first. (Also 9: 11; 10: 20; 2Oz253, 38, 41; 26: 48, 52; 28: 223; 31: 33.) tatsi’, grass.—ta”si’ toho’xka du’ti né’, the horse is (standing) eating grass. tasi’ wa’k du’ti né’, the cow is (standing) eating grass. ta’s uxwi’, ‘dry grass,’’ hay. ta®’si méfikson’, the short variety of broom grass, the Andropogon ma- crourus Michaux. ta®’si sidi’ méfikson’ tt’ti tidéxti’, ‘‘the very tall variety of yellow broom grass.’’ ta®’s pso®ti’, ‘‘sharp-pointed grass,’’ a species of grass which bears yellow berries, found in central Louisiana, the nightshade (Solanum nigrum L., var. villosum Mill.). ta”’s psd’nd anaki’, the yellow berries of the above. tats in’tcayé’ (=tansittcayé), ascythe. tatsin’tcayé ko pttsayé’, to sharpen a scythe. ta®ta, panther (common term).—ta”- ion, panther (archaic). ta%ta’hi, pan- ther skin(23: 83). Tartonna’, Ancient of Panthers (17: 3). tattka, peas.—ta’tha yifika’ or tatka yinki, ‘‘small peas,’? beans (5: 5) (Byj:, M.). Ta?’yosa™, an Englishman.—Ta”’yosa” angti’, an Englishwoman. te, té, a sign of desire (uninflected).— hadhi’ te ni’ki, he does not wish to beg. haya’dhi te ni’ki, you do not wish to beg. nka’dhi te ni’ki, I do not wish to beg. te’hiinké te’, I wish to kill him, her, or it. aduti te, or aduti te hon, he is hungry (ayaduti te, or ayaduti te hon, nkaduti te, or nkaduti te hor). a/duti te’ za, he is still hungry. Before dande, te becomes ta; as, a/duti ta’ dande’, he will be hungry.—ani’ i? te’, he wished DORSEY—SWANTON ] (or wishes) to drink water. aktitryi’ o” te’, he wishes to write (akiitayi’ ayow te’, aktitxyi’ nko’ te’). te’yé té#’, he wished to kill him. tehi’yé té’, did he wish to kill you? ka*konni’ dom hi té’ dedi’ &tu xa’, as he wished to see the trap, he departed, they say (8: 15).— ta, to desire: used before the fu- ture sign, dande’. a/duti ta’ dande’, he will desire to eat, he will be hun- gry (aya’duti ta’ dande’, nka’duti ta’ dande’).—t#’xti o®’, a sign of past de- sire(?): a/dutit?’zxti on’, he was hungry; aya’ duti té’xti on’, you were hungry; nka/duti téxti om’, I was hungry. [Norr.—As a’duti te’ means he is hun- gry (he wishes to eat), it is probable that -«ti o”’ rather than ¢é2ti o” is the past sign.—J. O. D.] (Also 7: 13; 9: Vy 1023, 21,30; 223) 2; 2ONG6; 21217, 26; 24:4; 26: 50, 58, 59, 68; 28: 159, 161, 171, 183, 226, 228, 231, 237, 244, 253; 29: 1; 31: 12, 20, 21; p. 156: 3, Ab Gy 7; 8.) te, de, dé (7: 5), this, here, now.—+ee’, or tee’, here(p. 167: 15). tet a’nde, he moves here, he is (still) here. tec’ aya/nde, you move here, you are (still) here. te?’ nka’nde, I move here, I am still here. te’ yuké/di, they move here, they are (still) here. te? yuk- “di, you (pl.) move here, are (still) here. te’ nyuké/di, we move here, are (still) here. to’hana’k tet’ yuk?’di, they were here yesterday. wite’di ko tet’ imgtu’ dande’, they will come (be) here to-morrow. amd/ tee’, ‘‘land here,’’ “this country,’’ Louisiana. de, that (?) (7: 9), then (8: 8). ami/him de’, this year(M.). nyi’fikado’di de’ a/taxnizti’, now is my grandson burnt severely (8: 26).—tenani’, tee’nani, this many; somany. te’naska, this large. ka/wat de’tiké, what is this?—dehe’dan, te’he- da”, this high, as high as this. ti ne’ ko ti dehe’da®, that house is as high as this one. ti né ko ti’ tehe’da®, that house is as high as this one.—temaik- dé’ (=te+mafikdé), this reclining or horizontal object. In this compound, te and dé seem to be identical in mean- ing (this).—tewa’, this way, in this direction. tewa’ hu’ do™hi’, come and look in this direction!—ték, or teki’, THE BILOXI AND OFO LANGUAGES 918 here. ték ha®yadi’, he isa person who belongs here, an autochthon. (@., ¢egiha; K., yegaha; Os., ¢ekaha.) te’k yanya’di, you are an autochthon. te’k nkatyadi’, lamanautochthon. te’k han- ya’tu, they are autochthons, they belong here. te’k ya™ya’tu, you (pl.) are au- tochthons. te’k nkatyatu’, we are au- tochthons. ¢é’k a%zti’, she is an autoch- thon. te’k a®yazti’, are you a (female) autochthon?—dekandé’, to have stayed here (de’kaya’ndé, de’hatika/ndé). te, te’di, to die, to be dead (ite’di (or ite’- di), nte’di (or tinkte’di): tea’di (3d, pl.), itca’di, tinktca’di).—ite’ oW ni’ nkihi’ na, I thought that you were dead. e’yav nkihin’ yatika’ te oWmanki’, ‘‘there I- reached when dead made-he-lay,’’ he was already dead when I reached there. to’hana’ te’di, he died yesterday. te’di kikna’/ni, he may die. ayat sin’hin né’ ko tedi xé, or aya’ sit’hin né’ ko te’di, the standing tree is dead. aya’ toho’ te’di, the fallentreeis dead. te’di xyat’, he must die. te’tu xya”’, they must die. wite’di ko’ ta’ dande’, he will die to-morrow. aya’ te’di, the corpse of aman. anzti’ te’di, the corpse of a woman. sifto’ te’di, the corpse of a boy. sanki’ te’di, the corpse of a girl. te’di ha’nim, he may be dead. tedi’ xyé, he is (indeed) dead. tew’ik inkta’ te’xkitu’, my dog has been killed.— tehi’xkiyé, to kill himself (tehi™yixki- ye’, tehinki/xkiyé’).—teye’, to cause to die, to kill (tehayé’, tehivike’: pl., teyétu’, they killed him; tehayétu’, ye killed him; tehifikétu’, we killed him). teyé hétu’, ani’sti kika’ nkyé@horni na’, they say that he killed him, it is uncertain (?); Ido not know it. fe’hinya’ dande’, I will kill thee. fe’himyédaha dande’, I will kill you (pl.). te’hutiké/ na/dikihi’ xye’ni anksapiy’ ya’ikiya’ma®, I wished to kill it, but Ihad no gun. te’yé na’- wiyihi’, he wished that he could have killed it. te’hayé yina’wiyihi’ (-yé slurred, the sentence being pronounced as if te’ha yina’wiyihi’), did you wish to kill him (though you failed)? fe’- hinki na/wiyihi’ ha/ni”, given instead of te’yanké na/wiyihi’ ha’ni®, perhaps he wished to kill me (or, did he wish to kill me?). ée’yé i, he wished to 274 kill him (2: 24). tehi’yé t2, did he wish to kill you? te’hifiké te’, I wish to kill him, her, orit. te/himyé kt ima’iiki xyo’, I will kill youas yourecline. te’hiiiké ma’riki xyo’, I will kill him as he re- clines. te’yé ko’ (conveys the idea of waiting for him to kill it), when he kills it. te’ya xo’, he will killit (a con- tingency: as, a horse that is trespass- ing, if not removed); but, teya’ dande’, he will kill it, he is going to kill it (at the proper time, when he gets ready, asahoginthe pen). Dyimtcu’iki kta’ te’yé, he killed Jim’s dog. tcu/7iki ita’ te’yé, he killed your dog. tew’fk iftkta’ te’yé, he killed my dog. ateye’, a murder- er.—te’kiyé, to kill another’s property (teha’kiyé, teha’xkiyé). tew’iki teyan’z- kiyé, he killed my dog. tcu/ki tehi’kiyé, he killed your dog.—kiite’ni, not dead. kitte’ni_ ha’nde, to be still alive. iteni hiya’nde, you are still alive. dikte’ni nka’nde, I am still alive, I still live. kittca’ni yuké’di, they are still alive. itca’ni yayuke’, you (pl.) are still alive. anktca’ni nyuke’, we are still alive. kiiteni’ hande’ was given as meaning, he is not dead yet.—ta’hi, to reach or to have reached death. ta’hi ya™za, he has almost reached death, he is almost dead. dfkta’hi yaVxa, I am almost dead. ta/hi ya inhin’ kan, when his time to die came. ita’hi ya inhin’ ko, when your time to die comes. diikta’hi yar inhin’ ko, when my time to die comes. (8: 19, 22, 29; 10: 12, 15, 19, 20, 22; 11: 4, 5; 13: 2; 16: 1, 2, 4; 20: 6, 44; 21:1, 15, 17, 18, 20, 22, 30, 32, 30, 37; 28: 8; 24: 9, 11, 18; 26: 56; 27: 16, 19, 28; 28: 33, 44, 46, 48, 58, 59, 68, 74, 195, 196, 198, 202, 205, 210, 231, 234, 236, 237, 238; 31: 15; p. 118: 5, 6, 7, 11, 12,13, 14, 15; p.. 155: 30, 31; p. 156: 1, 2, 3, 4, 31, 32.) te‘iik.—teifikayi’, ivory-billed wood- pecker (15:10). (It has a white bill, stays in swamps, and its note is ‘‘7e’- ink! Te’ink! Te’ifik!’.) Té’ksi, Texas. ténaxi’, téna’x (6: 20), or ténaxiya”, a friend: his, or her friend (1: 1) (Wténaxiya”’, ti ikténaxiyar).—nkut?- nazi’, he is my friend. @kittnazi, is he your friend? ewande’ ténazi’, he BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 is his friend. toho’xk Vfku nani nikan’ yar’téna’xi da/nde, a8 I have given you a horse, will you be a friend tome? toho’xk iftku’di ko’, yan’téna’zi da’nde, if I give you a horse, will you be a friend to me? téna’xt, O friend (1:10). dénazi’, O friend (2: 6; 4:1). tna’xédi’, O friend (2: 15).— kiténa’xi, to be friends (to each other). kiténa’xtuxa’, they had been friends (in the past) (2:1). nka/kiténa’xi nyw/ké oWxa, we had been friends (long ago). te’tcayudi’, the white bay. The Biloxi used a tea made from the bark and leaves as a sudorific. ti, a house.—ti né’ ko sav’ xé (w. sp.), the house is white. ti” no™pa’ xa’xa ma/nki ko tcti’ xé (w. sp.), the two (standing) houses are red. Bj. and M. gave the following, which they said was used when the object was seen by the one addressed: ti né’ ko sat tedi’/hani”, the house is white; but Bk. said that this was not plain to him, tedi seeming to mean ‘‘it isdead.”’ ti’ ko tca’ka® nedi’, where is the (standing) house? ti ne’- ya kowo’hi tcehe’da®, how high is that house? ti’ xyapka’, an Indian lodge or tent of any sort, i. e., the Win- nebago style of (low) tent or a Sibley (high) tent (3: 1). tisa”’no™pa’ ama‘ii- ki ko ka’wa tipe’tati’, whose are those two white houses? ti sa” yi, hi’, white houses. nkti’ ya xkiha’taxni’, my house was burnt. ti’ kohi’, the house is high. ti” nitani’ (or, nitan’- zti), the house is large. ti’ yiviki’, the house is small. ti’ a/tckaya”’ ( =ati at- ckaya™), near the house. ti’ kwia/yat = ati kwiaya), under the house. in- ska’ ti kwia/yav xé naki’, the skunk is sitting under the house. nkti/yam nkon’ni, pixti’ xye’ni, yan’xkiha’tarni’, I made a very good house for myself, but it was burnt (5:5). nkti’ yan’- xkiha/taxni’, my house was burnt. ti tahi’, ‘‘many houses,’ a plantation (i. e., a sugar or cotton plantation, such as are common in Louisiana, etc.). ti’ sa®han’yan, ‘‘strong house,”’ a jail. ti ta’wiya”, a house top. ti ta®’inhudi’, ‘*the backbone of a house,”’’ the ridge ofaroof. tiu’xkinni’,afloor. ti a’xé- he’, a doorknob. ti a’tktcugo"ni’, a DORSHY—S WANTON ] lock. ti a’tkicugo™ni/ tpé’, a keyhole. ti’ imtpa’xonni’, a key (the 7”- is the instrumental prefix: tpa’xo™ni’ may be intended for dupa/zxomni’, the whole meaning, ‘‘that by which a door is opened’’), %i’wo, ‘‘to another house,”’ abroad. ti’wo de’di, he went abroad (2: 12). tipsohe’, the walls of a house or room.—ati’, a house (near by); to dwell in. aya’ti, your house (near by), or, you dwell in it (?); nkati’ or ainkati’ my house (near by), or, I dwell in it; atitu’ (?), their house (?), or, they dwell in it (?); aya’titu’ (?), your (pl.) house, or, you dwell in it (?); nka’titu’, or tika’titu’, our house (near by), or, we dwellin it. ‘‘ason’ tan’xti nkati’ na’,” chav kide’di, ‘* I dwell in a large brier patch,’’ said he and went home (2: 2). ati’ kiha’taxni’, his house was burnt. ati’ sa® néyan’, the house is white (used when the house is not seen by the one addressed). ati’ kisid¢e’towe, the house is fullofsmoke. watcku’ye ati’, a sugar refinery. ati’ éxtizti’, far from the house. ati’ a’tckaya”’, near the house. ati’ ta’wiya”, on top of the house. ati’ kwia’ya", under the house. ati’ itka’- yan, within the house. ati’ ndosan’hin, on this side of the house. ati’ e’usan- hin’yan, on the other side of or beyond the house. ati’ aduhi’, ‘‘ house fence,”’ the wall or walls of a house or yard (?) [probably refers to a fence or wall around a house or yard]. ati’ atkse’, the roof of a house [perhaps this should be ati’ atitkse’ (see atiikse)]. ati’ hioki’, a room in a house. ti’- hit yo’ki, back room (28: 155), other room (29: 26). tin’hinyoki, room at the side (8:20). a’ti eyapka’, or ti xyapka, a tent; an ordinary skin tent, such as was common among the Dakota, Oma- ha, Ponca, Kansa, etc.; a low tent, such as the Winnebago used. atiyan’, a house in the distance. nkatiyan’, my housein the distance. nka’tituya’, our house, if far. hati’, a collection of houses (?). hati’ ki/naxadi’ maki’ ko sar’ xé (w. sp.), the scattered houses are (all) white. udak stugo” hationni, ‘‘a light that has a house over it,’ a lantern. (Also 10: 8, 20; 12: 1, 2, 4; 16: 7; 19: 1, 3, 4, 9, 14, 18, 21; 25: 3; THE BILOXI AND OFO LANGUAGES ti.—du’ti, to eat (i/duti, ndu’ti). 275 p. 117: 17, 18; p. 118: 1, 2, 3, 4.)—kti’ ha’nde ov’, or kti’hand o®’ (8: 1), to have dwelt in long ago, to have lived long ago, he lived long ago. iti’ aya’nde 0”, you lived long ago. nkti’- hin nka/nde ot’, I lived long ago (kti’ yuke’ on, iti’ ya’yuke’ on, nkti/hin nyuke’ on), sito’ iftksiyo’ du’ti ha’nde, the boy continued eating the meat (he was still eating it— no attitude specified). sito’ inksiyo’ du’ti na’iiki, the boy sat (or, was) eating the meat. toho’xka aye’ki du’ti né’, the horse stands (or is) eating the corn (given him). toho’xka aye’ki du’ti ha’nde, the horse continues (or, is still) eating the corn. toho’xka aye’ki du’ti na’, the horse eats (or, ate) the corn (not given him; of his own accord). ptoaskimn’’ du’ti na’iiki, ‘bread eating he sits,’’ he is eating bread (ptcaskini/ Vduti na’iiki, pteaskinni’ ndu’ti na’ikt). ptcaskinni’ du/ti ha’maki, they are eating bread (ptgaskitni’? Vduti aya’- maki, ptcaski™ni’ ndu’ti nka’maki). ittksiyo’ ndu’ti na/ik nko”’, I was eating meat very long ago (years ago). ta®si/ wak du’ti né’, the cow is (standing) eat- ing grass or hay. ayé@k ma/xi ya’nki du’ti né’, the hen is eating corn. kidu- ni/yan ku kat’ duti’ oxpa’, when he gave him the young canes, he devoured them at once (2:8). di’t kiipi’ni, bad toeat. xomniyohi dudayi xohi, ‘‘old one that eats crawfish,’’ pelican.—aduti’, to eat (aya’duti, nkaduti’). nkaduti’ na’ tiki yar kan’ ini’hir ha’nde, while I was eating, he was drinking. 7 ha/nde ra’ Tiki yarn kar’ nkaduli’ na/iki na’, while he was drinking, I was eating. nkaduti’ na/tnkihi’ xye/ni yanka’ti, | wished to (or, that I could) eat it, but } was sick. aduti’ o”’kné, he had already eaten. aduti’ te’, ‘‘to-eat he-wishes,’- to be hungry (=adutil te) (aya/duti te’, nka/duti te’ or nka’duti te hor’). a/duts t#/xti oW, he was hungry (nka’duti té’ati ot). a/duti te’ xa, he is still hungry (nka/duti te’ xa). a’duti ta’ dande’, he will be hungry. nka/duti ta’ dande’, I shall be hungry. nka/dutitu’ te hor’, wearehungry. aya’dutitu’ teho™, yeor you (pl.) arehungry. a/dutitu’ te hor’, 276 they are hungry.—food: aduti’ étuke’ ko ndu’xni xa’na, I have never eaten that sort of food (2: 21).—a/’dutite’, to be hungry (aya’dutite’, nka’duttte’). nka’dutit?’ xyé, I am very hungry. aduti’ niitckon’ni, ‘‘little eating,’’ breakfast. fka’dit ovdi’, I have been eating so long (7: 12, 13).—aditon- di’, he was eating a very long time (aya’ditondi’, nka’ditondi’, aduxtondi’, aya’ duatondi’, nka/duatondi’).—kadur- ni’, not to eat it (kaya’duani’, ndu’xnt). . aduti’ étuke’ ko nduxni xa/na, I have never eaten that sort of food [This sentence illustrates two different uses of the stem under consideration.— J. R. S.J] (2: 21; 6:17). ndu’gzni, I do not eat (28: 138).—a/ditonni’, aditor’ (p. 142: 22), atable. aditow a’xkiomni’, a table cover.—adudi’pxo™mi’ or aduti donpxonni, ‘‘sticks in the food,’”’ a table fork.—katiti’; tcému’k katiti’, said of a mouse’s eating: see xké [could this have been a misunderstanding: tcému’k nka/duti’, I eat a mouse?]. (Also 1: 2, 3; 2: 17; 8: 22, 23; 9: 2, 5uGpie LO: Se Lilsed; 16,18 9s 14s 10; 19, 23; 20: 12, 18, 43, 44, 47, 50; 22: 8, 9; 23: 5; 26: 2, 46, 49, 50, 51, 69; 28: 19, 35, 47, 71, 79, 142, 148, 145, 204; 29: 17, 21, 32; 81: 18.) ti, all over (22: 7).—nati, all over (21: 33), only (entire) (23: 22), just (28: 58, 73, 119), barely (28: 115; p. 141: 17, 18, 19, 20), for nothing (8: 17). tiam.—tiamhi”’, the eyelashes. tidupi, tidtii’p, tidu’wi, to alight (10: 11).—tidi’p, (it) alighted on (28: 220, 223). tidu’wi, he alights (10: 12). tidu’wiyankate’, help me down (W. to m.) (15: 4.) tiduwiyé, he helped her to get down or descend (15:5). tidu’wi- yank?, he helped me down. (Also LOD TS VO woes) 16s 2637779) 10; 28: 100, 109, 123, 129, 135, 169.) tike’, heavy; a pound.—ttke’ sovsa’, one pound; tike’ nonpa’, two pounds; tike’ isi’pa, one hundred pounds; tike’ tsi’- pimtcya’, one thousand pounds (19: 16; 28: 152).—tikeyé’, to weigh an object (tike’hayé’, tike’hinké’; tikeyétu’, tike’ha- yetu’, tike’hiiikétu’). tike’hinya’ dande’, I will weigh you. tike’yafika’, weigh me! itkehi/yanké’, did you weigh me? BUREAU OF AMERICAN ETHNOLOGY [BuLL. 47 tikehi/yarika’ da’/nde, will you weigh me? tike’yarika’ dande’, he will weigh me.— tike’dahayé’, to weigh them (tike’daha’- hayé’, tike’daha/hiiiiké’). (Also 19: 16; 28: 152.) tikédhi’, heavy(?). afiksapi tikédhi, ‘‘heavy gun,’”’ a musket. tiki’, téki’, tki, kiitki’, used after adjec- tives: somewhat.—xyepi’2ti tiki’, some- what shallow. skut?xti tiki’, somewhat deep (Bk.). asa”’tki, somewhat white, whitish. ayw’skatki’,. somewhat dust colored, roan. tcitki’, reddish. ktcu/z- téki’, ktcuxtki’, sort of red, reddish (G.). si/di tki’, sort of yellow or brown (G.). assa’nteki’, sort of white, gray (G.). ya- he’da litki’ naxki’ya, he ought to have made it better than that (p. 152: 3). ten’thiithi’ (=tciitka’), a sort of red. tix.—tixtixyé’di; ya’/ndiyan tixtizxyé’ di, bis heart beat or beats. «yandiya” ti’z- tixyé’di, your heart beat. dikya’ndiyan tiatinyé/di, my heart beat. he kan ya’ndiyan tixttryé’ na/iki Tcé’tkana’di, when he (the Bear) said that, the Rab- bit’s heart was palpitating (2: 25, 26). titksa"hi™, a ceiling. (G. obtained for this, ti ko’hia. ) tit, note of sap sucker (28: 92).—tifika’, sap sucker. Tifka’na, Ancient of Sap Suckers (?) (28: 92). titska’ or titskaya®, the back of the (or, of his or her) neck (iti”’ska (ya), a7ktin- ska’(yav’)). (Also 17: 14.)—tinskana’ the jay. tittka’tck ayudi’, the elm tree (?). ti’wé.—ti”wétu, they made a whirring sound (23: 19, 22). tka’na, tokona’ (Bk.), peaches. tkd’nd sotsa’, a peach (Bj., M.). tkd’nd udi’, a peach tree; peach trees. tkd’nd xo’hi, thkd’/nd xo’x, ‘‘ancient peaches,’’ apples. tkd/nd xo’hi somsa’, an apple. tkd’nd xo’hi udi’, an apple tree; apple trees. tkd’/nd xo’x sa’hi, a raw apple. tkd’nd xo’x to’hi, a green apple. tka®’tcayudi’ (=tka"tc-+-ayudi?), the ash tree. tko.—ti tko’ kowo’hi tcehe’da®, how high is this house? tko®’, diiko, diko, a whip; to whip.— amkow,a whip. atkon’ diseyé’, to use a whip (atkor’ diise’/hayé’, dntkon’ dise’hanké’). mnyintko’, I whip you (28: 36). ditko’, (he) whipped him DORSHY—S WANTON ] (28: 38, 39). dtko’di, to whip, use a whip (i’ditko’di, ndiiko’di). imditiko’, he whipped him against (17: 5, 14, 17). ayitdii’ko, (he) whipped him against the tree (17:9). omtkon’, the “cypress trout’’ or mud fish (?) (see 0). txa or txya, alone; only (=dizya).— sa’iki tea’, there are or were none but girls, there were girls alone (no boys). sitto’ tza’, there are or were none but boys. ksa®’xa taxa’, all the brothers and sisters. hatya’ im’tcya tua’, (there were) none but old men, the ancients. hama’ ani’txa, the earth is full of water (p. 140: 4). aya” ani’txa, the wood is full of water (p. 140: 5). pe’titi” yus- atza’, the fireplace is full of ashes (p. 140: 7). txvazti, alone (30: 4). i trya (or -za), only he, he alone; ayi®’txya, only you; nkit’tzya, only I, etc. (Also 21: 41; p. 157: 18.) THE BILOXI AND OFO LANGUAGES 277 terday. tohana’k wahu’, it snowed yesterday. tohana’k wah’ xohi’ ide, hail fell yesterday. tohana’k snihi’xti, it was cold yesterday. tohana’k mihir’, it was warm yesterday. tohana’kav avya hauti’ ndowhi, I saw a sick man yesterday. to’hanaka”’ at’xti tcko’ki ndow’hon, I saw (in the past) a lame woman yesterday. tohand’ e’waya%, or to’hanewa’ya”, day before yesterday. © tohi.—dakto’hi, to drive horses, hogs, poultry, ete., along (idtkio’hi, ndik- to’hi). tohi’ (9: 15), to”hii (14: 24), blue; green; hence, green, unripe, as fruit, etc.— natcv’ tohi’, ‘blue cloud,’’ clear ‘sky.— atiti’, ripe, as fruit, ete. — toxka’, (1) gray (‘‘a kind of blue’’). toho’xk ni’ hine’ ko’ toxka’ xé (w. sp.), the walking horse is gray. toho’xk no®pa’ nini a’manki’ ko toxka’ xé (w.sp.), the txiti’mi hayi’; the horned owl. txoki’, a toadstool (28: 114, 119). txya®, an archaic ending, not used in two walking horses are gray. toho’xk ha’kinini’ a’maiiki’ ko toxka’ xé (w. sp.), the walking horses are (all) gray. modern Biloxi (=di xya”) (cf. xa, txa).—On’ti yar’ e’ya% hi’? ason’ tan’ inda’hi hande’tuya®, when the Bear reached there he was seeking a large brier patch (2: 3, 4).—tzye, an archaic ending not used in modern Biloxi. ha/me tat’ 0% inda’/hi ande’ txye, he was seeking the large bent tree aforesaid (2: 12, 13). tmotcka’, timo’tcka, tiimo’tck, a wildcat. tmotckahi’ (=tmotcka-+-ahi), a wildeat skin. tmotckahi’ utuxpé’, a robe of wildcat skins. tmd’tc kdézxi’, ‘the spotted wildcat,’’ the panther or mountain lion. Témo’tckana, the Ancient of Wildcats (8: 1, 4, 5, 9, 16, 23). to.—kiio’hédi, to hide from him (ya’- kitohé’di, a/xkitohé/di). nyi’kitohé’di, I hide from you. ewande’ ya xkitohé’di, he hides from me. ayindi’ yat’- skitohé’di, you hide from me. tohé’- hayt’, you hide (28: 14). kito’hé, hiding (28: 185). (Also 21: 9; 23: 11; 28: 257.) tohana’, tohanak, or tohanaka®, yes- terday.—to’hana nde’di, I went yester- day. (Also p.118: 16.) tohana’k kide’di hétu’, they say that he went home yes- terday. tohana’k xo’hi, it rained yes- (2) generic,a fox. (38) a gray fox (25: 1,5; 31:15). tox, afox(31:17). toxka’ sidi’, a yellow fox. to’xka sa”, a ‘‘white’’ or silver fox. toho’, toho (28: 51), taho (18: 12), tox, to lie down, recline (single or com- pleted act) (H., xii’pi). (vtoho, azto- ho’: tcitu’(?), Vtcitu(?), diktci’tu(?)). Imperatives: to child, foho’; man to man, toho’takia’; man to woman, toho’tki; woman to man, foho’tate’; woman to woman, ftohotki’.—a”’ya norpa’ tei’ ha’maki nkyého’ni, | know the two reclining men. a®’ya ici/di ama’ iki a/yéht’ni, do you know (all) the reclining men? toho’xk toho’ ma’iiki ko san’ xé (w. sp.), the reclining horse is white. avsé’p hama’ toho’ ma’‘iiki ko kta’, the ax lying on the ground is his. miko”’ni toho’ kta‘ni, the (reclining) hoe is not hers. akua’- ya toho’, to lie down out of doors. utoho’, he lay in it (8: 2). aya®’ toho’, log (28: 36). wto, (he must) lie in it (31: 38). wutoho’ye, following the trail (18: 11; 22: 5; 28: 49; p. 157: 22, 23, 24, 25). utoho’, to lie in (yutoho’, ikuto- ho’). atya’ tox ma’niké nkyéhor’ni, I know this reclining man. atya’ tox ma’iikiyar nkyéhow ni, | know that re- 278 clining man.—to’rmaiki’, to be reclining (3:12) (yato’hima’iki, wikto’xmafiki’; tcitu’; hitcihi’maiiki; diktei’tu). ama’ tox ma/iki, he is lying on the ground. itaprkiv’ tozma’/niki, he is lying on the floor. ato’katoho’ toxmad/nki, he is lying on the bed. aya to’xmaiiki’ a’yéhtiv’ni, do you know the reclining man?—a’toho, (1) to recline or lie down on something (ya/toho (or aya’- toho), nka’toho (or &’fikatoho’)); (2) a mattress, a bed (cf. yahi). ya’toho pv hedi’/dit, you ought to lie on it. nka’toho he’detu, we have finished lying on it. nahinté’ atoho’ (=nahinté atopi), the new moon. ato’katoho’, a bed. a’tokatoho’ toxma’nki, he is lying on the bed.—atoho’ piyé’, to spread a com- forter on a bed (atoho’ pi/hayé’, atoho’ pv hinké’).—i’toho, a log. vtoho a’ki- nin’, he walked ona log. @toho a’tan- hiv, he ran on a log. itoho’ ko nitani/ xé (w. sp.), the logis large. ha’itoho’, log (p. 118: 8; p. 121: 18,17). itoho’ aya’inde’, a foot log, i. e., a single log across a stream, instead of a bridge. ha’itoho’, a log. ha’itoho’ ko tca’kat- manki’, where is the log? ha/itoho’ no pa’ ko tca’k ha’maki, where are the two logs? (Also 8: 3, 9; 9: 11, 12, 13; 10: 14; 19: 2, 11; 20: 15; 21: 18, 24; 26: 30, 32, 40; 28: 11, 98, 107, 116, 118, 125, 173, 177; 29: 27, 33, 34, 35, 36; p. 117: 3.) toho’xk or tohoxka, a horse.—toho’xk stp’ sin’hin ne’di, the black horse is standing. toho’xk sit’hin né’ ko stipi’ xé (w. sp.), the standing horse is black. toho’xk xé’he né’ ko’ tcti’ xé (w. sp.), the sitting horse is red. toho’xk toho’ ma/‘iiki ko san’ xé (w. sp.), the reclining horse is white. toho’xk ni/ hine’ ko tox- ka’ xé (w. sp.), the walking horse is gray. toho’xk tar’hir ko kde’xi, or kdexi’ xé (w. sp.), the running horse is spot- ted. toho’xk no™pa’ xaxa’ a/maiiki’ ko siipi’ xé (w. sp.) , the two standing horses are black. toho’xk no®pa’ ta/ni a/manki’ ko tcti’ xé (w. sp.), the two sitting horses are red. toho’xk no%pa’ tci’di a’maiki’ ko sat’ xé (w. sp.), the two re- clining horses are white. toho’xk non- pa’ ni/ni a’matiki’ ko toxka’ xé (w. sp.), the two walking horses are gray. t- BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ho’xk nonpa’ ta’hir a’manki’ ko (or, tar’/hin ha/maki) kdexi’ xé (w. sp.), the two running horses are spotted. toho’xk za’xara a/manki’ ko san’ xé (w. sp.), the standing horses (all) are white. to- ho’xk ta’ani a/matiki’ ko teti’ xé (w. sp.), the sitting horses are (all) red. to- ho’xk tei’di a/maiiki’ ko stipi’ xé(w. sp.), the reclining horses are (all) black. to- ho’ak ha’kinini’ a/maiki’ ko toxka’ xé (w. sp.), the walking horses are (all) gray. toho’xk ha/tathin a’maiki’ ko kdexi’ xé (w. sp.), the running horses are (all) spotted. toho’xk indé, horse manure. toho’xk xohonyé’, to saddle a horse. toho’xk si’ kidt/kitcké’,tohopple a horse. toho’xk mistiséyé, to put the bridle on a horse. toho’xk ma/iiki- yatu’, a saddle girth. toho’xk no®pa’ da’ni ha ndo”’daha’, I saw two or three horses. toho’xk ne kata, whose horse is this? toho’xk ne kta’, this is his horse. toho’xk ama/iiki i’fiktadaha’, those are my horses. toho’xk ama/iiki vtadaha’, those are his horses. toho’xk tci/diki a’nde i’ta (horse which moves your), which is your horse? toho’xk tci’diki a’nde ko’ a’yindi’ta, which is your horse? toho’xk ifikta’ ya xkisiné’, he stole my horse. Si®to’ toho’xk kta kisiné’, he stole ‘‘Boy’s’’ (Banks- ton Johnson’s) horse. toho’xk ayita’ ikisiné’, he stole your horse. toho’xk i/nkititu’ yan’ xkisiné’tudaha’, they stole our horses. toho’xk ayi/tada’on Vkistnétu’, they stole your (thy) horses. toho’xk tada’o, his or her horses. to- ho’xk wtada’on, thy horses. toho’xk Viiktada’on, my horses. tohoxrka’ ko tcina/ni yuke’di, how many horses are there? tohoxvka’ du/cicku’, fetch the horse! tohoxvka’ tohana’ 7idusi’, did you get the horse yesterday? aduhi’ ndosaw hit tohoxka’ sin’hin ne’di ndonhi’, I see (or, saw) the horse standing on this side of the fence. ta”si’ toho’xka du’ti né’, the horse is (standing) eating corn. tohoxka’ axthe’, to ride a horse. toho’xk siya’ ahiyan’, ‘horse foot hide,”’ the hoofs of a horse (Bk.). toho’xk ti, or tohoxk ati, ‘‘horse house,’’ a stable. toho’xk waxi’, a horseshoe. toho’xk waxi’ o@ni’, to make, or, he makes a horseshoe (toho’xk waai’ ayor’ni, to- DORSHY-S WANTON | ho’xk wazxi’ nkoWni). toho’xk wazxi’ on’di xyan’, the horseshoe must be made. toho’xk waxi’ on’ hedan’, the horseshoe has been made, or, it is fin- ished. toho’xk nixuxw’ naské’, ‘‘long- eared horse,’? a mule. (Also p. 118: 19°20; p. PLO; 2.) tohok (cry of the yellow-eyed duck) (20: 39). toho"ni.—tohoWniyav, his or her real or potential son’s wife, including the wives of his or her son’s son, of his or her daughter’s son, of any other male descendant, of his real or potential brother’s or sister’s son, grandson, etc. ' (yatohor’niyan’, tigiktohon’niyan’; voc., tohomni’).—toho”’ noxti’, his or her father-in-law (ya’toho” noxti’, a’riktohon noxti’; voc., toho’ noxti’). to’hu, to’hi.—toho™ni, bamboo. a’su to- hor’ni, (26: 53), a’su to’hi (28: 38), bamboo brier. tohu/di,- rattan vine (26: 66). to’hu sii’pka, black rattan vine (28: 22). toke.—tokeati’, calm, no breeze stirring. to’xti (?).—ita’ odi/ to’zti (ita, deer; odi, to shoot; to’xti (?) ). topa’, four, four times, in four places.— toho’xk topa’ ko xkuku’ ondaha’ dande’, I © will give four horses to each (man). a’ kiktin’ topa’ ivikta’, J have four geese (5: 7) (tetopa or detopa). nko” topa’, I did it four times. ptgato’ ntcu’ topa’, I put the cotton in four places. ohito’pa, forty. (Also 18: 16; 26: 3; 2'7: 28; 28: 22, 24, 38.) topi’, dopi, adopi’, ato’pi (28: 144, 145), atopi’, new: hence, single, un- married.—ha’yasaha’ya” topi’, a young (unmarried) man. a/2ti topi’, an un- married woman, avirgin. ado’pi’ yuke’ yanka’, several young ones (turkeys half grown; also boysand girls of about 17 or 18). add’p xohi’, ‘‘old young’’ (people about 20 years old). a”xti dop’ yi’nki, a girl of 14. an’xti dopi’, agirl of 16. nahitte’ atopi’ (or nahinte’ adopi’),newmoon. (Also 8:6; 14:24; 26: 35; 27: 1; 28: 39.) totosi’, hard.—yek totosi’, a species of blue corn. towe.—kito’weyé’, to barter, exchange, swap, trade (kito’wehayé’, kito’wehinike’: kito’weyétu’, _kito’wehayttu’, —_kito’we- THE BILOXI AND OFO LANGUAGES 279 hiviktu’ (we swap, or let us swap). kito’wehi/fikehe’detu’, we have swapped (finished act). kitowehafike na, I did trade. wai’ hitowe’hivikitu’ xé, let us swap shoes.—Towedi’ (1: 1), a French- man. To’we harati’,a French woman. ani’ ky&t omni/k nkakétu’, edi’ Towe’ ya’nde, “‘let us dig a well,’ said the (moving) Frenchman (1: 5). Toweya”’ (=towe+ya"), the French- man, referring to one supposed to be elsewhere (9:12). eka’ Toweyar’ eyav’ hi, then the (distant) Frenchman ar- rived there (1: 14). To’we nauaxi’ya, ‘‘Frenchman’s Sunday,’’ New Year’s Day. towé, to fill.—di/xtowé, he filled to the top (10: 2). nate’danyé, he filled half full (10: 2). déxtowe, full of them (19: 5, 6, 8). dé’xtowé, full of them (p. 1538: 23; p. 166: 25, 26, 27). nihon’- kat ani’ towéyé, he filled the cup with water (p. 166: 28). nihowka" ani’ lo’waye, did you fill the cup with water? (p. 166:29). nihow’ ka® ani’ to’wanké, I filled the cup with water (p. 166: 30). pe’titi yusi d¢e’towe, the fireplace is full of ashes (p. 140: 6). kiwi’ d¢e’towe, it is full of coffee (p. 140: 8). parhin’ son’pxi dée/towe, the bag or sack is full of flour (p. 140: 9). towe.—to’wé hutpé’, to shoot a hole through (with an arrow) (itowé yutpé’, nto’wée tikutpé). to2.—torn uni’, pus; watery or liquid matter inasore. to” is identical with the D., ton, matter, pus; #”ni/ denotes the material (cf. aniomni, watery). apa’xtorye’, to make pus ooze from a sore. to"xka’, humped, broken (backed) (17: 14).—akidi taninhin tonzka, “broken backed insect,’’ the buffalo bug. toni or to“niya®, his or her father’s real or potential elder sister (yitor’ni (yan’), tfikto”’ni(ya); voc., tonni’).— toni aka’ or to™niyan aka, his or her father’s real or potential younger sister (yitor’/ni(yan) aka’, anktomni’ (yan’) aka’; voc., to™ni’ aka’).—to’ndiyan, his or her real or potential son-in-law ordaughter’s husband, including his or her son’s (or daughter’s) daughter’s husband, the husbands of all other female de- 280 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 scendants and -those of the female tsi’pa, one hundred.—tsi’pa sonsa/xéhé, — decendants of real or potential brothers and sisters (yato’ndiya”, tiftkto’ndiyan; voc., yinki’). tpathi®’, any soft part of the body.— ayi’tpanhin or ayitpa” hinyan, the hypo- gastric and iliac regions. nixuxwitpan- hin, ‘‘the soft part of the ear,’’ the ear lobe. ptci® ahudi tpathin, ‘‘the soft bone of the nose,”’ the nasal septum. tpé, tfipé’ (28: 207, 208, 210), (1) any natu- ral orifice in the human body.—nizu/xti ipé’, the meatus auditorius. hitéti’ tpé’, the anus. ptcitpé’, the nostrils.—(2) an artificial orifice: afiksap tpé, a gun muzzle; afiksa’witnixuxwi’ tpé, a gun’s touchhole.—kidutpé, to make a hole for another—mode not specified (ya’kidu- tpé, a/xkidutpé’). iktdutpé’, he.... for thee (you). «fkidutpé?’,I.... for thee(you). yaxkidutpé’, he.... for me. hiya’ xkidutp?’, thou (you) .... for me.—datp?, to bite a hole through. dasé’ datpé’, to bite a hole through an object (idasé idatpé’, ndasé’ ndatpé’).—natpé, to make a hole through with the foot. (1) asi’ natpé’, to break a hole through ice, ete., with the foot (aya’si i’natpé’, nka’st Umatpé’ ; pl., asi’ na/tpétu’, aya’si vnatpétu’, nka’si titna’tpétu’). (2) naxté’? natpe’, to make a hole through an object by kicking (’naaté v’natpé, Gnaxté tima- tpé’; pl., naxté’ natpétu’, Vnaxté iv/na- tpétu’ tna/axté Wna’tpétu’).—ukpé’, to make a hole through by pressure (yukpé’, tiikukpé’).—hutpé’; mikon’ni kon’ hutpé’, to dig with a hoe (mikon’ni ayon’ yutpé’, mikor’ni nkow diikutpé’). maxawon’ni kon’ hutpé’, to dig with a spade (maxawor’ni ayor’ yutpé’, maxa- wont nko tiikutpé’). dusa hutpe, to tear a hole through. duksasadi hutpé, to cut a hole through with a knife. tiksapikon odi hutpé, to cut a hole through with an ax. vw/tipi, hole (16:8). ama’ tipe’, amar’ tupe’, hole in ground (21: 26; 2'7: 7, 10).—okpé’, any artificial opening in the human body. nixuxw’ okpé’, the places where the ears have been bored for wear- ing earrings. ptcim’ ahudi’ tpathin’ okpé’, the perforation of the septum of the nose. (Also 28: 124, 171, 176.) “fone sitting on one hundred,’’ one hundred and one. tsi/pa no®pa/zéhé, one hundred and two. tsi’pa o’hi, one hundredand ten. tsi’pa, o’hi sosa/xéhé, ‘fone sitting on one hundred and ten,”’ one hundred and eleven. fsi’pa o’hi norpa’xéhé, ‘‘two sitting on one hun- dred and ten,’’? one hundred and twelve. tsi’pa o’hi dana’xéhé, one hun- dred and thirteen. tsi/pa o’hitopa/xéhé, one hundred and fourteen. tsi’pa o’hi ksa’xéhé, one hundred and _ fifteen. tsi/pa o’hi no™pa’, one hundred and twenty. itsi/pa o’hi no®pa/ sonsa/xéhé, one hundred and twenty-one. itsi’pa o’hi da/ni, one hundred and thirty. tsi’pa o’hi da’/ni sovsa’xéhé, one hundred and thirty-one. si’pa no™pa’, two hun- dred. tsi’pa no™pa’ sotsa/xéhé, two hundred and one. tsi’pa no®pa’ nor- pa’xéhé, two hundred and two. tsi’pa norpa’ o’hi, two hundred and ten. tsi’pa no™pa’ o’hi so™sa’xéhé, two hun- dred and eleven. tsi’pa no®pa’ o’hi no™pa’xthé, two hundred and twelve. tsi/pa norpa’ o’hi no®pa’, two hundred and twenty. itsi’pa no®pa’ o’hi no™pa’ sovsa’/xthé, two hundred and twenty- one. tsi/pa no™pa’ o’hi da’ni, two hun- dred and thirty. tsi’pa dani’, three hundred. isi’pa dani’ so%sa/xéhé, three hundred and one. tsi’pa dani’ no®pa/’- xéhé, three hundred and two. isi/pa dani’ o’hi, three hundred and ten. isi’pa dani’ o’hi so™sa’xéhé, three hun- dred and eleven. tsi’pa dani’ o’hi non- pa’xthé, three hundred and twelve. isi’pa dani’ o’hi notpa’, three hundred and twenty. tsi’pa dani’ o’hi no™pa’ sotsa’xthé, three hundred and twenty- one. tsi’/pa dani’ o’hi dani’, three hun- dred and thirty. tsi’pa topa’, four hun- dred. isi’pa ksani’ or tsipa ksa®, five hundred. ési’pa aktiapé’, six hundred. tsi/pa na” pahudi’, seven hundred. tsi’pa danhudi’, eight hundred. tsi’pa ickan?’, nine hundred. tsi’pi®icya’ (tsi- pat+intcya), ‘fold man hundred,’ one thousand. tsi’pitcya’ sosa’xthé, one thousand and one. _ tsi’/pittcya’ o’hi sotsa’/athé, one thousand and eleven. tspa2,—atspa’hi, to stick or adhere to an object. atspahi kte’ kam, he stuck DORSHY—S WANTON ] THE BILOXI AND to it when he bit it (1:11). nazté’ kan atspa’hi, when he kicked it he stuck to it (1:12). atspar’tspahi’, to stick or adhere here and there, to be sticky or gummy. (G. gave this as, hadespa- pahi.)—a’tspanyé to cause one object to adhere or stick to another; to glue or paste one object on another (atspa”hayé, atspathtiiké) . -tu, usual pl. ending of verbs and nouns. Used when the act or acts were seen by the speaker. wtattu’, they (went _and) sat in it (while I was looking). hi and sometimes ki and ti are changed to x before this ending. tii, here (p. 167: 11, 12, 13, 14). tidé’, long, tall, as a person (i’tiidé, W ikittid’ ).—insu/ tidé, ‘‘long teeth,” canine teeth (=isu psinti). sito’ tide’ dande’, the boy will be tall. tohoxka’ tud?’, the horse is high (cf. naské’, kohi). titi tidéxti’, very tall. tarsi sidi méfikson titi tidéxti, ‘the very tall variety of yellow broom grass.’’— tidaxpé, a perch (fish).—du/tididi’ (mase. verb); asan’hin du/tididi’, to stretch the arms straight out horizon- tally (i/dutididi’, ndu’tididi’; du’tiditu’, V/dutiditu’, ndu/tiditu’).—du’tidizaY’ (fem. verb); asa”’hin du/tidiza”, to stretch the arms straight out horizon- tally (i/dutidixa’, ndu’tidixan’). tu’di (17:9), root, stump.—tudiya”, a stump (cf. udi’), hence, the base of an object. isu tu’diya”, the rootsof teeth. asanhi’ tudiya”’ spewaya”’ hisrightarm above the elbow. asa”hi?’ tudiya” kas- kani’, his left arm above the elbow. tudiya”’ ka’ ndu/ti aya’, let me eat the roots (1:2). aye’kiya™ tudiyan’ ké duti- tcu’ tca’yé, he dug around the corn and pulled it all up by the roots (1:3). ayitut, stump (14:26). (Also 21:19. )— atuti’, the large root (with a white inte- rior) of a thorny vine. The Biloxi used to grind the root and use the meal as food. The meal made from this root was called atuti’ niipxi’. tididtthe.—tw/didithe’di, to shiver, as with the cold (7ttididithe’di, ntti’ didi- he’di); subsequently given thus: to have the ague (tii/diidtthaye’ di, tti’didi- hike’ di).—tv’didthé (-di?), to have dart- OFO LANGUAGES 281 ing pains. makiididihé o” tyi, ‘‘medi- cine for darting pains in the chest.’’ tuhe’, thunder; the Thunder Being (28: 1, 257).—tuhe’ nae’ yihi’, he thought that he heard (it) thunder. tu’he hande’, it still thunders. (Also p. 118: 7.) tuhe’di, it thunders. tuka/’, that way; in that direction.—tuka’ dothi’, look that way! ti’kama/go"ni or tikmago®ni, to go underneath. —ninduxpé tikamago”ni, “‘soing under the trousers,’’ drawers. doxpé tikmago ni, ‘‘under cloth or dress,’’ a skirt or petticoat. tuka™ni, tukani’ (28: 1); generic: his or her mother’s brother. ya’tuka”/ni, thy uncle. @’fiktukan’ni (Bj., M.), nka’- tukan’ni (Bk.), my uncle (tukan’nitu’, ya’ tukaW nitu’, t/fiktukaY nitu’ (Bj.,M.), or nka‘tukavVnitu’ (Bk.)).—tukav’ni aka’, his or her real or potential moth- er’s younger brother (yatuka”ni aka’, tiiktukam’ ni aka’; voc., tuka™ni’ aka’).— tuka”’ni noxti’, his or her real or poten- tial mother’s elder brother (yatuka™’ni/ ° noxti’, tiiktukaw’ni noxti’; voe., tukatni’ noxti’). (Also 22: 2,3, 6,8, 9; 26: 39, 62; 28:20, 34, 52, 55, 64, 80, 222, 229.) tikixyé’.—yaka’kiix tikixyé’, to rest the face on the palm of the hand (yaka’- kia Vtakiayé’, yako’ kia Wnikitd’kicy?’ ). yaka’ kis tiktay? nak’, he is (i. e., sits) resting his face on the palm of his hand. Ttikpa’, Atakapa. Ttkpa’ hanyadi’, the Atakapa people, an Indian tribe of Louisiana. tikpé’.—tiikpé’ ondi’, she changed into it (14: 27, 29; 16: 2, 10; 22: 2; 26: 92). ti’ksiki or tiksikiya®, his real or po- tential sister’s son, applicable to his father’s brother’s daughter’s son, if the mother is older than himself (itd ksiki’ (26: 58; 28: 12) yilti’ksiki (ya) ankti/kstki(ya); voc.,. tté&ksiki’).— tti/ksiki aka’, his real or potential younger sister’s son, including the son of his father’s brother’s daughter younger than himself (yitii/ksiki aka’, ainkt kstki aka’). (Also 17:3, 7, 11,16.) tuksi”’, the armpits (i/tuksin, ntuksin’). tixkiké’.—e’ttixkiké’, it makes no differ- ence (14: 17, 21). 282 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 Tuni’cka (in composition), Tunica.— Tuni’cka aryadi’, or Tuni/cka hanya’, a Tunica, the Tunica people. Tuni/cka hanzti’, a Tunica woman (Bj., M.). Tuni/cka tanya’, ‘Tunica town,” Marksville, Avoyelles Parish, La. tiipe’ta.—kawa tiipeta, whose (p.136:16). tipi’, tiiwi’ (p. 139: 4, 5), a pail or bucket.—tiipi’ nitani’, “large bucket,”’ a tub. tipo’, (it) burst (26: 42) (cf. po.) tisi.—tiisiyé’, to pull another backward (ttisi’haye’, tisi’hdnke’) (cf. si). tisi’- hirya’ dande’, Twill pull you backward. When one already holds another, duxta® tusiyé is used; but if he grasps him at the moment of pulling him backward, dust ttsiyé is correct. tastifiki or tusufikiya®, his real or po- tential elder sister’s daughter, includ- ing the daughter of his father’s broth- er’s daughter older than himself (yiti- swiki(ya), wiikthsiiki(ya™); voce., tasii7iki’) (cf. taiki).—tisw/niki aka’, his real or potential younger sister’s daugh- ter, including the daughter of his father’s brother’s daughter younger than himself (yi’tdsti/7iki aka’, ti/nikta- sunki’ aka’). tiitce’, (it) touched it(28: 191).—titce’di, (it) touches her (20: 3). titca’ya ni, do not touch it (28: 189). taitcku’, to spit, expectorate (i’titcku’, Wikatttcku’; tttckutu’, wtéitckutu’, Wfikattickutu’) (28: 134).—tatcké’, sa- liva. taitci” or titco™, the eyes of one per- son; his or her eyes (¢tcitci, tiika/tettchY’; thtcintu’, Vtcitctintu’, a7- ka’tetitcttu’).—i/tchtct”’ hin sathin’xa, your eye on one side, one of your eyes. Wiikatctictin’ kisidde’towe, my eyes are full of smoke. w’fikatcitcin’ imspe’wa ne'di, my right eye pains. %d’fika- tedici” ka’skani/wa pahi’, my left eye issore. titcin’ widwi’deutni’, his eyes twitch often. lilci™ pi’tspitsedi’, to wink the eye(s). éitci”’ ahi’, the eye- lids. tétcin’ ahi’ ta’wiya®, the upper eyelids. titctin’ ahi’ xwithi’, the lower eyelids. titci”’ san’, the white part of the eye, the cornea. tiltcin’ su’ stipi’, ‘‘the black seed of the eye,’”’ the pupil. thtci” stipka’, the ‘‘dark part of the eyes,” the iris. Onsi’x titcon’, ‘‘ Fish (?) eye,’ the Great Dipper. Ta’ titcon’, ‘*Deer eyes,’”’? two stars known to the Biloxi in Louisiana, sometimes called by them the ‘Buck eyes.’’—titcon’ ksepi’, to be clear-sighted (i’tclicon i’ kse- pv’, U’Akatcttco’iiksepi’ ). tutu’xka, tuduxka, tiiduxka’, short (the ancient word; the modern form is téduxka or tuduxka).—a’yinaztu’ tutu’x- ka, your (pl.) hair is short. nkinsu’ tuduxka’, my teeth are short. do’xpé tédu’xka, or do’xp ttduxka’, ‘short shirt,’ a man’s shirt or a woman’s sacque. do’xpé tédu’xka ni’ki, without a shirt, i. e., stripped to the waist (=yora). tuwa.—kokoh?’ tu’wa ki/di né’di, he was walking back and forth making a noise (8: 24). tyi, atixyi or tixyi, medicine (see zi).— tyi’ kiipini’ ku’di, he gave bad medi- cine, i. e., for the purpose of killing a person. popoztyi, ‘‘swelling medi- cine.”? mak tididthé o® tyi, ‘‘ medicine for darting painsin the chest.’? amihon tixyi, ‘‘fever medicine,’’ a weed. atiz- yw’ ktacwi’, ‘‘medicine coffee,’ tea. tyi’ ntipihi’, ‘‘sweet-smelling medicine,”’ a tall variety of clover, found in Loui- siana. It differs from the following. tyi’ niipihi’ uka’hi, ‘‘resembles tall clover’’ or ‘‘the sweet-smelling medi- cine,’’? a species of clover which is found in Louisiana and elsewhere; it is only a few inches in height. 4, u + (14:19), interjection Oh! (2:19). uda or da.—udati’, uda’tt, light of any sort; the light of day, of the sun or moon, as distinguished from firelight (udaki) (80: 5). oti, (they) shine (p. 142: 16). pet-udati, firelight. ina’ hoode’, the sun shines.—udaki, firelight. uda’gayt (= udaki + hayi?), ‘light all the time’? (?). peti udagayi, firefly. uda’k stigo™ni’, or hadaksttigonni (Bk.), ‘light made to stand up,”’ a candle or lamp (Bj., M.). uda’k stiigo ni’ cwt- dati’, ‘light made-to-stand-up glass,’’ aglass lamp. wuda’k stigon’ ha’tionni’, ‘a light that has a house over it,” a lantern. wzwédati’, light within doors, coming from outside; hence, window glass (?). odo"™hor’ zwitdati’, ‘‘ to see DORSHY—S WANTON | with light from outside,’’ window glass. kawidati’, translucent (?), transpar- ent (?) ‘‘the light comes through,” ‘one can look through,’’ hence, glass. konicka’ kxwtdati’, a glass bottle. udi’, astalk or trunk of a plant, ete. (cf. tu/di).—ayav” udi’, the roots of trees, etc. haatat’ tani’ udi’, a banana stalk. ptca’to udi’, the cotton plant. dikokon udi, yaniksiyon udi, a pipestem. u/di misk udi’, the ‘‘fine’”’ or ‘‘small wood tree,’’ the pin oak or water oak (cf. tcaxku). udi’ misk u/ anaki/, ‘the fruit of the pin oak,’’ an acorn of the pin oak. wti’, mast, acorns (14: 19, 22). udu’, a drum.—w/dukte’ (=udu/+-ktedi), to beat a drum (u’du yakte’di, u/du ukte’di). wu/dukte’ hedat’, he has fin- ished beating the drum. w/dukte’ he’detu, they have finished beating the drum. : ue, to boil, stew, or cook anything (iue’- di, nkue’di).—o iue’di, did you boil the fish? 0 iua’ da/nde, will you boil the fish? wwé’ (29: 14), ué (14: 7), huwé’ (29: 16, 21, 32): wuwedi’, stewed (28: 137, 1388). 0 hitwe’, cooked fish (6: 15, 18). w/a, to stew (p. 1438: 17, 22, 23). “wfiku’a, I stew (p. 144: 25). kueni’, not to boil or stew (ku/yue’ni, nkue’ni). o kueni’, not to boil fish. wax, cooked (28: 204). awahi, to get cooked, to get done (14: 6, 7, 8, 9; 26: 69, 70). awa’hiye, she got it cooked (14:6, 7). toxpi’ a’ uwe’ yarxan, where is that stewed fox liver? (p. “167: 1). (Also 8: 19, 20, 23, 27; 9: 5.) ukafika’yi, her vine (28: 179). uka/fki, uka®x (28: 85, 88, 180, 193), it caught on, it caught him. uke’, to resemble some one a little (yu’ke, nkuke’).—nyu’ke, Lresemble you a little. tyi niipihi ukahi, ‘resembles sweet- smelling medicine,’’ aspecies of clover. ukikifige, one half (p. 122: 20).— uki’kitige yuke’di or tetna’ni nedi’ ko uki’- kifige,half as many. tca’naska nedi’ ko ukikivige, halfas large. kcixka’ nedi’ ko tca’naska uki/kifige ko’ skane’ e’naska na’, this hog is half as large as that one. tcehe’dan nedi’ ko uki’kifige, half as tall. skuti’ nedi’ ko uki/kifige, it is half as deep. tiné ko kowo’hi ti ne’di uki’kifige, that house is half as high as this one 83515°—Bull. 47—12——_19 THE BILOXI AND OFO LANGUAGES 283 ki/nikifike, half (20: 11, 36). pskikirige, midnight. ukpe’ itka’xéye’, given as meaning, to put a curvilinear object under the blan- ket, next the body and above the belt (tukpe’ itha/xehe’ ha’yitu’, given as the 3d pl.). uksani’, very soon.—uksani’ nda’ dande’, I will go very soon. akitxyi’ uksa/ni hu/yaxkiye’ na/tnkihi’, I hope that you will send me a letter very soon (4: 5). (cf. ksahon’. ) ux!, psha! (29: 31). uxi.—dau/xitu hi na/unkihi’, I wish that they would bite it off (p. 144: 9). dauxi hi Rkihi’, I think that he ought to bite it off (p. 143: 32). (Also p. 143: 33; p. 144: 10, 11.) uxté’, oxté’ (28: 194), to make a fire, to camp.—oxtetu, they make afire (22:16). pe’ti uaté’ or petu’xte, to make a fire (29: 28) (pe’ti yuaté’, pe’ti nkuaté’; ux- tétu’, nkuatétu’). pe’tiuxta’, makea fire (said to a child).—kuaténi’, not to make a fire (kuyu’xténi’, nku/xténi’; ku’atetuni’, kuyu’atétuni’, nku’axtétuni’).—kyuate’; pe’ti kyuxté’, to make a fire for some one (peti ya’kyuxte’, peti a’xkyuxtée’; pe’ti kyuctétu’,pe’ti ya’ kyuatétu’, pe’ti a’xkyux- létu’). pe’tinki’ntyakyuaté, did youmake the fireforme? pe’ti ya” akyuxta’, make the fire for me!—hkyuaténi’; pe/ti kyu/- zteni, not to make a fire for another (peti ya’kyuaténi’, peti a’xkyuxténi’). (Also 20: 7; 22: 1, 5; 26: 57, 69; 28: 155, 203.) uxwi’, dry, as grass, clothing, etc.—do’di uxzwi’, his throat is dry, he is thirsty (ido’di uawi’,ndo’di w’xwi; doxtu’ uxwi’, Vdoxtu’ uxwi’, ndo’xtu uxwi’). do’di uxwi’ dande’, he will be thirsty. doztu’ uxwi dande’, they will be thirsty. ndo’di u/xwi dande’, I will be thirsty.— uawov (=uaxwi + 0”), to have been dry. do’di uxwo’, his throat was dry, he was thirsty (ido’di uxwor, ndo’di uxwov; doxtu’ uawoW, vdoxtu’ uxawo”, ndoxtu’ uxwow ), uma®, to bathe.—nku’ma®, we bathe (10: 29). wma/’kidi’, go and bathe! (male to female) (10: 31). u/makié’, go and bathe! (female to male) (10: 32). una (?).—kuna’tuni’, there are not that many. Taryav” hatya’ tcina’ni ko’ 284 Tanyi/fikiya® hanya’ e kuna’tuni’, there are not as many people in Lecompte as there are in Alexandria (p. 122: 22). una/si, to parch, as corn (yu’nasi, nku- nasi). una/shorni’ (= unasi + oni), to fry meat, etc. (una’sayo”’ni, una’snkon’- nt).—toxpi’ a/stine’yé yanxan, where is that fried fox liver? (p. 166: 32). unaski’ki, (he) pressed her down in it (28: 203). unatci’ktci, to dodge; evade a blow, missile, or person by dodging (yu/natci’- ktci, nku’natci’ktci).—unatei’ktcidi ha- kit/ntiki, when he dodged (the Bear) he (the Rabbit) escaped (got out from the hollow tree) (2: 27). wna’ktct- ktci, he dodged about (16: 8).—kyu’- natci’ktci, contraction from kiya’ una- tct/ktct, to dodge again. uni’, a plant of any kind (cf. tew). ptga’to uni’, the cotton comes up.— hauni’, hominy made with lye, hulled or lyed corn. j7ika’on, I make hominy (28: 228) (or from 0”). unoxé’ or unoxwé’, to live with him or her (yu/nozé, nku/noxzé; pl., u’/noxétu’, yu’noxetu’, nku/noxéttu’).—inyu’noxé, I live with you. ya’fikunoxé’, he or you live(s) with me. Tcétkana’ kiinkiin’ unoxt’ ha/nde 6”’xa, it used to be that the Rabbit lived with his grandmother. nkinoxé’ nka’nde o”’xa, I used to live (lit., be living) with her (long ago). nkiinoxé’ nka/nde oni, I did live with her for some time. nki™noxé’ xa nka’- nde, I am still living with her. tci- ma’na kinkinyan’ unoxwe’ a’nde orxa’, it used to be, long ago, that he was living with his grandmother.—kuno’- zéni’, not to dwell or live with him or her (ku/yuno’xéni’, nkuno’xéni’). upi’, to be tired, weary (ayu’pi, nku’pi). u’si, the sting of an insect.—ka™x usi- naské, ‘‘bee-with-long-sting,’’ a wasp. usi’. —wazx usi’, to put on overshoes (wa’x yu’si, wa’a U’nkusi’). usté’; wax usté’, to put on shoes (yu/sté, vi/fikusté). wax usté’ na/iki jan’, he is putting on his shoes (said if seen by the speaker). usi2hi2.—usin’hinyé’; tinni’ usin’hinyeé’, to plunge (hot iron) into water (usin’hin- hayé’, usin’ hifike’) (28: 210, 214). ustiki ustii’ki(16:3), ustii’ki (28: 184), usta/x, to set a perpendicular object BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 on something, to stand it up (yustt ki’, nkusti ki’).—itka’yan ustt ki’, to set a perpendicular object in some- thing. siénitomni’ konha’ anya’ oni usta’x kane’di, ani’ kytt/hon ye’hikan, he stood up a tar baby close to the well and left it there (1: 8).—kyustki’ or kyustiki (6: 16), to set a perpendicular object on something for another person (ya’kyustki or kyustiki, a’xkyustki). yvkyustki’,I . . . . for thee. yatakyu/- stki,he . . . . for me(preceded by ew- ande), you... . for me (preceded by ayindi). inki’nt-yakyu/stki, you . for me (sic). kdisti’ki, set it down be- fore him! (6:6). (Also 24:1; 29: 26.) utcine’, to miss the mark in shooting (yu’tciné, nku’teiné) (20: 25) (cf. tctip). utcitcpi’, to kiss; to suck (yuw’tcttcpi’, nku/tcitepi’).—nyu’teitepi’ dande’, I will kiss you. nyu’tcitcepi’ te na’, I wish to kiss you. utecu’wi, borrow it (26: 78). uti’, a pigeon. Q’tsa® or titsa™”, hot.—i/tsancti’, very hot. ma/’sa wtsaati’ ktedi’, to hammer hot iron, as a blacksmith does. ma/sa dtsanati’ teti’? on’ni, to make iron red hot. uwusé.—uwu/wu’sédi’, to make a crunching sound, as by walking on ice or hard snow(uwt’suyé di, uw’ shtinke’di; wwtt’s- etu’, uwt/suyétu’, uwt’shinkétu’). uyé’, to leak (p. 139: 4, 5). Gfiktci” sayi’, onions (5: 4). u®ni’, sign of continuous action (?) (ef. o”),.—ina’ hu umi’, the sun is coming. dautni’, he isgoing. ida’ u®ni’, are you going? nda’ uni’, lam going. 0”, still on the way (22: 6). Q2ni’, or G2ni’ya", a mother; his or her mother (ayo niya®, nkomni’ya® (Bj., M.) or nkitni’ (Bk.)). ani’, O mother!— aw ni(yar) e ande or WV ni (ya®) e& nan- ki’, he or she has a mother. ayoni- (yar) e& ande’, or ayor’ni(yar) e” nanki’, you have a mother. nkonni- (yar) e& ande’ or nkowni(yar) e& nanki’, | havea mother. o®ni/ya®, his mother (26:72). koni’, mother! (in address) (28: 139).—o"®nyuwo’, my mother’s elder sister (real or potential), literally, ‘‘myelder mother.’’ Used by DORSHY-SWANTON] both sexes. (Also 8: 11, 13, 18, 19, 21, 24, 27, 28; 28: 152, 158, 166, 179, 180) 192.) -wa, -wa2, -we, locative ending; toward, in that direction, into (cf. wahe); in dowa, ewa, hewa, kowa, tewa, perhaps -wo is an equivalent of -wa. aso®wat’, into the briers (1: 20) (cf. wahe). isa’ we de’, to rush madly into a dense thicket (isa’ Wwe ide’, isa’ tnkuwe’ nde’).— -wayar’ (=-wa+-ya”), locative ending; toward; in that direction. pittsaya wayat, ‘‘the sharp side,’’ the edge of a knife.—yuwwa’ya", toward. ayande’yu- wa/yat, toward the place where you (are or) shall be (2: 29).—wa/de, toward. av’xu wa/de or a@xu na’fikiwa’yar, to- ward the stone. aya’ wa/de, toward the tree.—e’wa or ewa’, to that place, in that direction; beyond; farther. e’wa kida’, go farther! wite’di ewa’, day after to-morrow. e’wa nda’ xo, I will go farther if. e’wa ide’di, did you go farther? e’wa a’/nde, he moves there, he is there (e’wa aya/nde, e’wa nka’nde; e’wa yuke/di, e’wa vyuke/di, e’wa nyu- ké’di). e’wa ka’nde ha®tca’ hana”, he was there, but (he has gone elsewhere). e’wa yuke/di hantca’ hana®, they were there, but (they have gone elsewhere). (Also 14: 25; 17: 2; 28: 50, 169, 238.) wa, very (14: 7).—wa’adi, very (27: 21). wa/di, always (7: 14,15). aya’dé wa/di, youarealwaystalking. aya’duti wa’di, you are always eating. iyatte wa/di, you are always sleeping. (Also 14: 12; 17: 4,12; 19: 15, 16, 19, 22; 22: 4, 7,12; 25: 7; 26: 18; 28: 18, 68, 227; 31: 22.) wa, to have (?)—a’yix wa/di (14: 23). wahe, to go into (cf. wa).—waha’yonni’, to go into or under, as a shed or pile of brush (i’waha’yorni, 2d pers.). wahetu’, they went into (10: 13; 27: 8). uwahe’tu, they went into (81: 31). dfika’wahe, we went into (the water) (p. 152: 28). ti kuwé/n (ti ww’), ti ku’- yuwe'ni, tinkuwe’ni, ti kuwe’tuni’ (6: 16). tcak wahayomni, ‘‘what the hands go into,’”’ gloves.—uwé’; ti uwé’, to go into a house (ti yu/wé, ti nkuwé’; pl., ti wwa- hetu’, ti yuwa’hetu’, ti nkwwa’hetu’). nkuwe’ ndé’di, I went in. ani kuvé, ‘to go into the water,’’ to sink.—w¢- dédi’, the entrance to a lodge. This THE BILOXI AND OFO LANGUAGES 285 may have referred to the anteroom of an earth lodge. aye’wi, ayepi, or eyewi, a door.—aye’wi ko u/dunahi’, he faces the door. ayt/wiya”, the doorway, doorhole, as distinguished from the door itself (ayewi). eye/wi dupaxi’ (used by men and boys) or eye’wi dupaxka”’” (used by females), open the door! eye’wi kitske’yé, to shut the door. eye’wi kii/diik tetigdnryé’, to bolt the door. aye’ yinki’, ‘“‘little door,’’ awindow. (Also 8: 20, 21; 10: 10, 25, 33; 14: 29; 21: 31, 35; 28: 125, 133; 29: 33.) wahe.—wahé/di, to cry out (as from fear) (Vwahi/di, tikwahé/di; pl., wahéetu’, Vwahetu’, t’akwahétu) (cf. withe). tei/- dika Vwahé'di, why did you ery out? Ans., nkitskt’ nixki’, because I was scared.—wahédi’, to cry, bellow, squall, as a child; to cry or squeak, 4s a mouse or rat (wahaye’di, wa’haiikédi’).—awahé- yé’, to cause to cry out, as from fear or pain; to make cry, squall, squeak, etce., as a child or rat (wahé/hayé’, wahé’- hafiké’). dasé’ wahéyé’, to cause to cry out by biting or holding in the mouth, as a wild animal does the young one of a deer, etc. (i/dasé wahé’hayé’, etc.). wahé’hinya’ dande’, I will make you cry or squall. wahé’hiyé, he made you scream, etc.—mahe, to cry out, halloo (16:10). mahedi’, to halloo, whoop; to cry as the diving duck does (ma’hayedi’, ma’hiiikedi’). atsna ma- heda, the diving duck, ‘‘the duck that whoops.” (Also 10: 33; 18: 3, 4; 16: 5, 10, 14, 15; 20:4, 5, 6; 26: 60; 28: 41, 205, 227.) wahu’, snow.—wahu’ siné’, the snow melts. wahu’ skitizti’, the snow is very deep. tohana’k wahu’, it snowed yes- terday. wite’di ko wahu’ dande’, it will snow to-morrow. psidé’ wahw’ ko nde’ni dande’, if it snows to-night, I shall not go. wahu’ nedi’, it is snowing now. wahudi’, it snows.—wahu’ xohi’, ‘‘ an- cient snow,”’ hail. wahw’ xohi’ idé’kan nde’m, I did not go because it hailed (literally, hail it-fell-because, I went- not). wahu’ xohi’ dé né’, “ the ancient snow stands falling,”’ it is hailing now. tohana’k wahu’ xohi’ ‘dé, it hailed yes- terday. wite’ di ko wahw’ xohi’ i/da 286 dande’, it will hail to-morrow. wite’di ko wahu’ xohi’ idé’ ko nde’ni dande’, should it hail to-morrow, I shall not go. wahu/ xoxo’hi, ‘‘ancient snows,’’ hail- stones.—wahu’ kiidéska’, a snowbird. wak, wax, waka, a cow, cows (derived from the Spanish word vaca); waka is also a contraction of wakahi, cowhide, rawhide (see waka’ tcidiyé’ hintcitciya’ ti/otyan’), — wa’k indé’, cow manure. tansi’ wak du/ti né’, the cow is (standing) eating grass or hay. tohoxka’ wa’k yan ndowhor, [saw ahorseandacow. wa’k sow sa inkta’, 1 have a cow (5: 6, 7). waka/kan kito’weyé’, to swap cows. adu- hi’ ndosar’hin waka’ né a’/pxuye’di, this cow on this side of the fence is apt (or, prone) to gore. waka’ ne ka’/ta, whose cow is this? waka’ ne iikta’, this is my cow. waxta‘hizti’, or waxtacxti, to have many cattle—wa’k indoke’,a bull.—wak tcov thiitsi’, or wak teiikési (Bk.), ‘‘cas- trated cattle’? (?); oxen, steers (Bj., M.).—wa’k yitki’, ‘little cow,’’a calf.— wakyo’ (=waka-+ yo), ‘‘cow meat,” beef.—wa’k ahi’, a cowhide; leather (Bk.).—wakhé’ (=waka-+ahe), cow horns. wakhé’ niskodi’, cowhorn spoon.—wa’k_ tasi’, milk.—wa’k ta’s omni’, ‘to make milk,” to milk a cow (wak ta’s ayo’ ni, wak ta’s nko®’ni; wak ta’s o "tu’, wak ta’s ayortu’, wak ta’s nkontu’).—wak ta’s atcimni’, ‘milk grease,’ butter.—wak ta’s ptcaskiinni’, ‘‘milk bread,’’ cheese.— Waka’ tcidiyé’ hir’tettciya’ ti’oryan’, ** Place where the man who Reddened Rawhides Used- to-live,’’ Bismarck, Rapides Parish, La.—waatcan’yadi’, the name of a dark- skinned people who used to dwell on Red River, Louisiana, above Lecompte. If this is wax tca”’yadi’ (waka+tcan and atyadi), it may have a phallic reference, waka being cow; bull; tcavm= tconditi, and a®yadi, people. wa/x, to hunt animals.—wazni’ cpizti’, very skillful in hunting the game. wax de’ (=waxni+dedi), to go hunting (animals) (wa/x yide’di, wa’x nde‘di). (Also 3: 2; 14: 2; 20: 9; 22: 1, 6, 11, 16; 26: 43, 69; 27: 1.) waxé.—wavzédi’, the sound of hard rain, as distinguished from the pattering of gentle rain (=ani’ tata/xédi’). BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 waxi’, wax, shoes.—wazi’ apa’stak on’ hedan’, the shoe has (or, the shoes have) been patched. wazi’ pa‘tcttcw’di, to pull off shoes. wa/xi ma’yinni tpé’, to wear holes in shoes by walking on the ground. a’fksa wazi’, ‘‘gun shoe,”’ the butt of a gun. wa’zx yihi’xti, many shoes, shoes. waz usi’, to put on over- shoes. wax usté’, to put on shoes. wa’xi naské’, long boots. wa’xa xa’/pka, ‘‘flat shoes,’’ slippers. waxta’/bdeyé, overshoes.—wazi pstigomi’ (=waxi + pstigo™ni?), a metal awl, ‘‘that with which shoes are sewed.*’ (See pstii’ki. ) (Also 26: 44, 56; p. 120: 25, 16, 19, 20; prdeis 2) waxka’, soft (?).—ayé#’k wa/xka, or ye’k waxka’, green corn. tcitcé’k waxka’, the soft-shelled turtle. wasi’, salt. wata’, to watch, or to watch over (iwata’, nkuwa’ta). wa’tatu, they watched it (18: 14).—wata’ye, (they) made her watch it (20: 8). akidisti wata, ‘‘watches a store,’’ a clerk at a store. (Also 18: 14; 21: 21; 22: 5; 25: 2; 27: 21.) we.—we’yé, coire, to have sexual inter- course with one (we’hayé, wehenké’; we’ heyétu’, we’ hayéetu’, we’henkétu’). we’- hinya’ dande’, I will have intercourse with you. wide.—widwi/de u%ni’, to be twitching often. tttctin’ widwi/de utni’, his eyes twitch often (cf. widé). wihi’, juice. That this is the meaning appears from Gatschet’s word, ‘‘ wi- hia’,’’ juice (1. e., wihiyan’).—waatckuye wihi, ‘‘sweet liquid,’”’ molasses. ahwi- hi’, gravy; soup. hawe’wiho™ni’, gravy. wiho’haftiko”, I got milk from it (26: 66). (Also p. 159: 31, 32, 33.) wi'xka, light, not heavy (8: 9).-——wixka- ati’, very light. Witcina’, Wichita. Witcina’ ha®ya’, the Wichita people. wité, wite.—wite’di, to-morrow. wite’d- e’wa, or wite’di ewa’, day after to-mor- row. wite’di ko xo’hi dande’, it will rain to-morrow. wite’di ko wahu’ dande’, it will snow to-morrow. wite’di ko’ ima- hit’ dande’ naha’diya”’, he will paddle (or row) the boat to-morrow. wite’di ko’ nka’da dande’, I will be on the way DORSEY—-SWANTON | thither to-morrow. nde’ hit dow hi xyo’, wite’di ko, I will go to see you to-mor- row. wite’di ewa’ ko yathu’kanko’, come to me day after to-morrow (man to man)! wite’di ewa’ ko ya dathu’, come to see me day after to-morrow ! wite’di ko wahu’ xohi’ i’da dande’, it will hail to-morrow. wite’di ko sni- hit’ dande’, it will be cold to-mor- row.—wite’na, this morning (10: 2, 17; 14: 12).—he’wite’di, morning. e’witéxti’, very early in the morning (3: 1,5, 14; 7: 1, 4). -wo, a locative ending of direction. Per- haps a variant of -wa. wo.—kiyo’wo, another; a different one. anya’ kiyo’wo, or atya’di kiyo’wo, an- other man. aati’ kiyo’wo, another woman. kiidé’sk kiyo’wo, another bird. sitto’ kiyo’wo, another boy. ayat’ki- yo’wo, another tree. ya’niksiyow ki- yo’wo, another pipe. tcewnki kiyo’wo, another dog. (Also 8: 9, 26; 9: 3; 10: 6, 18; 14: 2, 3, 5; 19: 6, 7, 9, 14; 20: 30; 22: 11; 24: 2; 26: 70, 86; 27: 12, 14; 28: 39, 148, 149; 29: 9.) wo', masculine interrogative sign.—yi’i- konyor’ni wo‘, are you married? (said by amale toaman). yinkowni wo', is he married? yi’fikado”ni wo‘, is she married? (said bya male). aya/nde kan’ etikinyor’ni wo’, was it you whom I treated so? (2: 7, 15). (Also 6: 18.) woxaki.—wo’xakitu, they became a- shamed (12: 4; 14: 12). dfikwii/xiki, I am ashamed (29: 36). wiiai/kiyé, (the sun) made her ashamed (29: 39). wii/- xtiki, (she) was ashamed (80: 1). witida’, to be hardly able to sit erect through weakness or sleepiness (i/wi- da, tiku’wida’). yowada, ‘body weak,’’ to be weak. wide (cf. ade’, wide) .—awode’x, sunshine. nowtdé’, burnt bare.—nowtdé’hiyé, to cause a piece of ground to be burnt bare (nowtidé’hayé, nowtdéhaiiké).— widuide’, widwidé’, (28: 127, 153), widwide’, (19: 12), lightning, to lighten. wt/dwide’di, it lightens. wtihe, wohé’ (22:16), to bark, barking (cf. wahe’).—wiihedi’, to bark as a dog does.—ohi’, to bark or howl as a wolf does. wtki.—wiki’cti, worthless (27: 1). THE BILOXI AND OFO LANGUAGES 287 wu’xwé6, the roar of falling water. wisi’, owtsi’, all.—isi’ wiisi’, the toes, (all) his or her toes. tea’k owiisi’ (all) the fingers (of one person). witsse’, the crackling noise of a break- ing stick.—witsse’di (7: 11) (in Opgs- sum’s song). wista’hudi’, the live oak, or Quercus virens. -ya’, masculine ending of imperative of verbs in -ye.—wvéheya’ (m. sp.), hang it up! (xéhe’ka”, w. sp.). uxtu’wiya’, turn it upside down (m. sp.)! pstigonya’, put the cork in (m. sp.)! (Also 26: 51.) yadéta,—ya'tité", yatuta’on, or yadéta’ omni’, a vest. ya’titér patcké’, to pull off a vest. yahe’, this.—nka’kiyast’ xa na’ yahe’ ko, this is what Ialways(or, usually) like (2: 10). yahe’ya® kan, away off (28: 127). yahe’tu, like this, in this manner (2:22). yahéde’, now (Bk.). yahédé’ da/wo hu’kanko’, come hither now! (Bj., M.). skiti’ yahédi’, itis thisdeep. yaheya’, or yaheya’ on, in this or that manner.— yahe’ya", to a distance. yahe’yan dé si” hinzkaV, he went to a distance, and when he stopped and stood (listen- ing?), etc. (2:6). Tcé’tkanadi’ koxta’, yahe’yan kide’ xé’hé, the Rabbit ran from (what he thought was) dan- ger, he went back some distance and sat down (2: 14). (Also 10: 23; 28: 154; p. 1562:.1, 2, 3.) yahe.—yahe’yé, she took together (28: 194).—hita/hi (she) made it grow on herself (26: 56). hinya’hi (he) put the skin on himself (31: 16). yahi or aya‘hi, a bedstead (cf. foho’). (Also 26: 40, 42; 29: 25.) yahi®.—duyahi®’, to use a sieve, to sift (i/duyahir’, ndu’yahin’; pl., du’yaatu’, Vduyaxtu’, ndu/yaxtu’). ha/duihi, to sift (G.). ga’duihi, I sift (G.). yaka’kix (cf. yatka’).—yakao’/kix ti- kixyé’, to rest the face on the palm of the hand. yakida’mafikayi’, ‘‘a small bird like a woodpecker with a white back and a body striped black and white, which runs round and round the trunk ofa tree with its head down,’’ the mutch- hotch. 288 BUREAU OF AMERICAN ETHNOLOGY (Buu. 47 ya’kxhu’, lights, lungs (G.). yaku.—yaku/’di, tofeed another (iya’kudi, . ha’, 1’ yandiatu’ daha’, nya/ndixtu’daha’ )- hinya’ndihir’ daha’, I think of you (pl.). nka/kudi; yakutu’, iya’/kutu’, nka’kutu’). in’/yaku’/(+-di), I fed you. tya’ikaku’ (+di), he fed me, you fed me (distin- guished by the pronoun preceding the verb): ewande, he; ayindi, you. ayi/ndi ko’ wya’iikaku’ya - iiikiya/nitepi’, etc., when you entertained me, I liked your food very well, etc. (2: 22). ftkaku’di, I fed him (28: 45). aku/xyé na, let us feed him (p. 150: 22)! aku/d-ha, feed- ing (14: 8). aku/tudi, they fed him (28: 137). -yaxa’, feminine ending of certain verbs answering to the masculine ending -yé (see du, xaye).—aduyaxa®, to wrap a cord several times around an object. duxayaxa”, to scratch. yaxdoké.—yazdo’ ké’di, to snore (yaxdo’ kayé/di, yaxdo’ hinkée’di). ya’‘ma, ya’ma® (21: 7; 28: 10, 13; p. 141: 35, 36; p. 142: 1, 2), no, nothing (mase.).—ya’ma, kadéni’, no, it doesnot burn.—yama”’ (fem.), no. yaman’, kadéni’, no, it doesnot burn.—kiya’man, to have none, to be destitute of (iya’man, ya tikiya’man,; kiya’mantu’, iya’mantu’, ya’iikiya’mantu’). te’hunké na/tiikihi’ xye’ni atiksapi’ ya’fikiya’man, I wished to kill it, but [hadnogun. kaki’kiya’- ma”, he has nothing at all.—yandi koyama®, to be destitute of sense. yamaki’, a mosquito, mosquitoes.— yamaki’ yuke’di, are there mosquitoes (here)? yamaki’ ni’ki, there are no mosquitoes (cf. akidi’). yandi, ya’ndiya™, yanti, a heart; his or her heart (i’yandiya, diikya/ndiyan), dikya’ndiyan ti’ xtixyé’di, my heart beat (hard). he kan’, ya/ndiyan tixtixy?’ na’iiki Tcé/tkana’di, when he (the Bear) said that, the Rabbit’s heart was palpitating (2: 25, 26). tcake’ yanti’, the ‘“‘heart of the hand,’’ the middle part of the palm.—yandi’hin, to think of him or it continually (i’yandi’- hin, nyandi’hin; yandiatu’, ’yandiztu’, nya’ndiatu’). hitya’ndihin’, I think of you (=thee) (4: 6). ewande’ yar’ yandi’- him, he thinks of me. ayindi’ ya”’yan- di’hin, thou (you) think of me. yan- di’hindaha’, he thinks of them (7yandi’- hindaha’, nyandi‘hirdaha’; yandixtu’da- hinya’ndixtu/daha’, we think of you (pl.). ewande’ ya’ yandihir’daha’, he thinks of us. e’we yuke’ ya’yandixtu’- daha’, they think of us. ayindi’ yavyan- dihi’ daha’, thou thinkest of us. ayin- atu’ ya” yandiatu/daha’, you (pl.) think of us.—ya’ndi koya’man, to be destitute of sense. iya’ndi koya’man, have you no sense?—ya’/ndi niki’, to be without sense. iya’ndi niki’, have you no sense?—haya/ndini’ or kaya’ndi niki’, to be wanting in sense (kayaya’/ndini’ or kayaya’ndi niki’, nya’ndini’ or nya’/ndi niki’).—yandoye’, to be sad (i’yando’ye, ki/yando’ye). hi’yandi’pi hi’usan, you are not satisfied, ‘‘your heart is not good’? (6:19). nki/yandi’pi hi’usan, I am not satisfied (6: 10, note). nki/- yandi’pi, I am satisfied (6: 19). yani’, tobacco.—ya/ni dadé’, to chew to- bacco. ya/ni kuda’deni’, not to chew tobacco.—yani’ksiyow’ (=yani-+ ksi+on- ni), & pipe. ya’niksi’yon sonsa’, one pipe. ya’niksi/yo" nopa’, two pipes. ya'niksi/yor na/tcka, few pipes. ya’- niksi/yor yi’hi, many pipes. ya/niksi’- yor pana”, all the pipes. ya/niksi’yon amd’iiki, some pipes are still there. ya’niksi’yor tcina’ni, some pipes. ya’- niksi’/yor ni’ki, no pipe. ya’n ksoni’, pipe (G.). ya’ni ksoni’, tobacco pipe (G.). ya’ni kso’n’udi, pipestem (prob- ably contraction from ksoni hudi) (G.). yani’ksiyow udi’, a pipestem. yaortni, yao® (7: 10), to sing (iya’onni, nkiya’omni or nki/orni’; yaortu’, iya’on- tu, nkiya’ottu).—aduhi’ sarhin’yan sinto’ yao ni né inaxe’, did you hear that boy who is (stands) singing on the other side of the fence? yao’ spé’, he knows how tosing. yoni’, song (G.). yon kode’ ti’ or yanko’de, ‘‘sing together house,”’ achurch. (Also '7: 10; 12: 3, 7; 14: 26; 17: 2, 7, 10, 15; 18: 15, 16, 17; 20: 9, 27; 21: 14; 23: 9, 12; 26: 62, 74; 28: 167, 213, 215, 232, 244, 246.) yaskiya’ under.—ti yaskiya’, under the house (p. 189: 8). ya’teéd, yatcé’, or yatci’, a name: his, her, or its name (i’yatcé (= hi’yatcé or hi’- yatci), nya’tcé or nya’tci). — ka’ wakya’tcé or ka’wakéhi’ yatcé’, what is his, her, or DORSEY—SWANTON] THE BILOXI AND OFO LANGUAGES 289 itsname? hatya/dika’wak ya’tcé (Bk.), anyadi’ ka/wakéhi’ yatcé’ or hanyadi’ kawa/’kéhi’ yatci’ (Bj., M.), what is the man’sname? a’ati ka’wak ya’tcé (Bk.), what is the woman’s name? tcw’7iki ka’wak ya’tcé, what is the dog’s name? tan edi ka’wak ya’tcé, what is the town’s name? (Bk.) ka’waké’hi yatci’, what is his, her, or its name?- hatyadi’ kawa’- kéhi’ yatci’, what is the man’s name? ka’waké/hi yatev’ kika’, I wonder what his nameis!—yatc oni (=yatcé + omni), to ‘‘make a name,”’ to call or name a person or object (i’yate ayowni, yate nkowni). ka’wakéhi’ yate oni, what does he call it? étafike’hi yate nkor’ni, I did call it thus. ka’wakéhi’ yate nkow’ni, I call it nothing, I do not call itanything (sic). (Also 20: 41, 42, 46, 51, 52; 25: 5; p. 155: 22, 23, 24, 25, 26, 27, 28, 29.) yata’/na.—yata/naxti’, very soon (24: 9; 29:17), in great haste (p. 166: 8, 9). yate’, all about (everywhere) (28: 37; p. 162: 14, 15, 16). yatka’, yatkaya®, yatki™, his or her jaw (iyatka(ya"), nya’tka(ya"); ya’- thatu’, Vyatkatu’, nya’tkatu’). (Also 17: 6.)—yatkin’ insudi’, jaw teeth.— yatke’ pstnti’, ‘his sharp jaw,’’ his chin (iyatka pstinti’, nya’tka psinti’). ya, (1) asign of the nominative (= yandi). On’ti ya” e’yan hi’ aso’ tan inda/hi hande’txya", when the Bear reached there, he was seeking the large brier patch (2: 3). aya” ya kadéni xa ma’/niki? is not the wood still burning? On’ti yan’, “‘He+ha< téna’xédi’,’’ ete., the Bear said, ‘‘Halloo, O friend,”’ etc. (2: 14,15). ekan’ To’we yar’ eyan’ hi, then the (distant?) Frenchman ar- rived there (1:14). tca’naska nkyé’- honni’ ayar’ yan, I do not know how large the tree is, I do not know the size of the tree. (2) A sign of the objective case: wite’di ko imahi”’ dande’ naha’di yan’, he will paddle (or row) the boat to-morrow. da/ni ya” tcudi’, to lay or puta third (book, etc.) ona pile. ta/ ahi’ ayatsi’ ya® tna’xé na’/diikihi’, I hope to hear that you have bought deerskins (4: 3). (Also 6: 16,18; 7:1, 2, 9, 12; 8: 6, 8.) (3) May be either nomi- native or objective: ayo’hi ya’, the long lake. (4) Expressive of mo- tion: tar’hin yan’, he is running. (5) When (?): iya’fikaku’ yan, when (?) you fed me (2: 22). (6) A locative end- ing, in that place, place where; where; in some compounds, toward, unto. Tanyiiikiyan ti’ tcina’ni ko éti’ke na’, Ba’yisya”, there are as many houses in Lecompte as there are in Bunkie. Also in atckayan, eusathinyan, kwiayar, maii- kiwayan, nafikiwaya", ndosanhinyan, ta- wiyan, wayan, etc. (7) And (= and too?). tohd’xk wak yan’ ndothon’, I saw a horse andacow. wa’k tohd’xk ya ndothon’, Isawa cow andahorse. ayato’ anzti/ yan ndontho’, Tsaw aman and a woman. aryato’ angti’ ya” a/hi ha/maki, a man and woman ‘are coming. toho’xk wak yar’ ndonhon’, I saw a horse and a cow. atyato’ a’xti yar’ ndonhon’, I sawamanandawoman. a®yato’ anti ya’ ahi ha’maki, a man and woman are coming. a®yato’ yihi’xti aati’ yan yihi’ati ndowhondaha’, | saw the men and women.—ya”-, -yan, yanx or yank, objective pronoun fragment: me, us (when -daha is inserted or added). ewande’ kuyan’yanni’, he hates me; ayi’ndi kuyan’yamni’, you hate me; ewe yuke’ ko kuyan’yarxtuni’, they hate me; ayimatu ko’ kuyan’yanztuni’, you (pl.) hate me; ewande’ kuya”’yandahani’, he hates us; ayi’ndi kuyan’yandahani’, you (sing.) hate us; e’we yuke’ ko kuyan’yan- ztu’dahani’, they hate us; ayi?’xtu ko’ kuyavyanztu’dahani’, you (pl.) hate us.—ya" he’, and (and too?) arya/‘di angti’ yan he’, a man and a woman. anzti’ anya’/di ya he’, a woman and a man. In the plural this becomes, yan yihi he, or ya® yihixti. arya’di yihi’ anzti’ yar yihi’ he’, men and women. anzti’ yihi’ anya’di ya yihi’ he’, women and men. atyato’ yihi’xti anati’ yan yihi’xti ndowhondaha’, I saw the men and (the) women.—yandi’, the sub- ject of an action; sign of the nom- inative. ‘‘ani’ kyit otni/knkakétu’,”’ édi’ Towe’ ya/ndi, “Let us dig a well,’’ said the Frenchman (1: 5). Ekikan’ On’ti yandi’ inské/han yahe’yar dé’ siv”hinxka’, etc., and then the Bear was much scared and went a great distance, and when he stopped 290 and stood (listening?) (2: 5). On ti ya’ndi o’xpa, the Bear swallowed all (of the canes) (2:9). On’ti yandi’ he’di, the Bear said that which pre- cedes (2: 10). hé’di On’ti ya/ndi, said the Bear (2:16). axo’g duni’ da de’di OVti ya’/ndi, the Bear went to gather young canes (2: 17, 23, 25). yatika’, when.—ayi/hin yarika’,nde ow kné, I had already gone when you came. e/ya® nkinhin’ yaiika’, de on’kné, he had already gone when I reached there. e’yan nkithiv” yatika’ te or” manki’, he was (lay) already dead when I arrived there. inhin’ yaiika’, nkov’ he’danné, I had already made it (or done it) when he came. ihin’ yanka’, ayor’ he’danné, you had already made (or done) it when he came. ayi’him yaika’, nde’ kné, I went when (i.e., shortly after) you came. -yatka™, while, during (cf. ka”). Fol- lows the classifiers.—ku ne’ yarkan’, while he was coming back; yaku’ ne’ yarkan’, while you were coming back; nku’ ne’ yarkan’ (rather, xku’ ne’ yan- kat’), while I was coming back; nde’ ne’ yarkan’ yaku’ hine’, while I was going, you werecoming back; kte’ hande’ yarkan’ xku’, while he was hitting, I was coming back. kte’ni hande’ yankar’ nkihin’, ‘“‘he was not hitting while I came,’’ I came before he hit him. nkaduti’ na’iiki yarkan’, ini/hit ha’/nde, while I was eating (as I sat), he was (=continued) drinking. 7“ hande’na’niki yarkar’, nkaduti’ na’/iiki na’, while he was (=sat for some time) drinking, 1 was (=sat) eating (of my own accord). ya fiki, ya’fiki (27:10), a female ani- mal.—nsa/ yariki’, abuffalo cow. toho’xk ya’/fiki, amare. ma/xt ya’iki, a hen. yaiko™’, to treat (badly) (cf. xak).—éti- kiyankon’, you treated me so (6: 19). kideyankondaha, let us get ahead of one another (28: 170). BUREAU OF AMERICAN ETHNOLOGY yarxtei.—yav aici ici’konni’, [BULL. 47 yatxat.—asudi on’yanran’ ko tea’ kan- nanki’, where is the pine forest? a”- se’wi yanxar’ ko tca’katmanki (some- times shortened to a%se’wi yanxan’?) , where is the ax? spdehi’ yanxan’ ko tca’ka mariki’, where is the knife? mi- kowni yarxar’ ko tca’ka”manki’, where is the hoe? yaiike/onni/ yanzan’ ko tca’ka”manki’, whereis the saw? tohoz- ka’ yanzar’ tca/kanedi’, where is the horse? tohd’xk kdéckii/dédétatu’ da/ni yuke’ yarza’, where are those three striped horses? (Also 27: 28; 28: 234.) ya®xi’, the strong odor from a goat (cf. yansi’).—nto yarxi’, the odor from a negro. the dia- phragm, or midriff. yani, to sleep (iya”’ni, nkya’ni (=adi- kyan’ni?)).—fiki’yan, I sleep (7: 5, 6). iyav’ you sleep (28: 95, 104, 113). yavnékde’, he was sleeping so long (7: 8). *fikiyan’te, lam sleepy (I desire tosleep?) (7:12). nki’yanti’xti, I (was) very sleepy (7: 13).—yan’te, he is sleepy, ‘‘he wishes to sleep’’ (iyate’, nkiyan’ te (han); yantetu, iyartetu’, nki- yantetu).—yanti/xti, he is very sleepy (v/yanti’ati, nki/yanti’ati, yant?xtitu, Vyanté’ctitu, nki/yanté’xtitu).—kaya’- narpi ni’, he did not sleep till day (kiya’nanpi ni’, nki’yaiikana™’ pi ni, kaya’nanpi ni’, etc.).—yan ya/nanpi’, he sleeps till day (iya” iya/nanpi, nki- yav jika/nanrpy , yan ya/namptu/, iyaniya’- narpitu, nkiyav fika/napitu ).—yan non- pa’yan, ‘second sleep,’’ Tuesday. yar- dani, ‘‘third sleep,’’ Wednesday. yan- topa’, ‘‘sleep four,’’ Thursday. ya- ksar’yav, ‘‘sleep five times,’”’ Friday. (Also 9: 2; 14: 8, 11, 14.) yatsi’, having a strong odor, fishy, hav- ing a fishy odor (cf. ya"xi’).—ya siati, he smells very strong (29: 4). iya”’- sixti, you smell very strong (29: 5, 7, ‘hey yaska’, a kidney; the kidneys. yartcede’.—Taryifikiya® kinhin’ yantce- de’ Lamo’ri icehe’da®, how far is it from Lecompte to Lamourie? -yé, one of the causative endings, 3d sing., of verbs, the 2d sing. being -hay?, and the 1st sing., -hanké, -hinké, or -hinkeé ya"’xa, almost.—psi ya”’xa, almost night. ksinhin yar’xa, almost evening. na’pi yav’za, almost day. ta’hi yazxa, he almost reached death. #ikia’hi ya’xa, Iam (or, was) almost dead. kiti/tixaxa’ yavza, ‘‘almost noon,’’ forenoon. (Also 17: 19, 24; 27: 2, 13; 28: 62.) DORSBY—S WANTON] (ef. -di, -ni, -xam), Examples: (3d) hayitik teayé, nantitcidohiyé, usirhinye; (2d) hayiiik tcahayé, nanrtitcidohayé, usinhinhayé; (1st) hayitik tcahtnke, nantitcidohanké, usinhinké. ye’hi, edge of, close to (20: 38, 40).—ye’hi- ya (18: 7), yehon (28: 29), ye’hikan, ‘at the edge of, close to. a/ni kyii/hon ye’hikan, close to the well (1: 8). (Also 18:-11, 15; 26: 23, 40, 62, 73; 28: 11, 85, 89, 213; 29: 28.) ye’ho, yé’ho"ni, to know, recognize (ef. yiht) (iye/horni, nkyzhor’ni; yéhontu’, iye’hortu’, nkyéhontu’).—anya’ kaka’ ye’- hot te’ ha/nde étuxa’ Tcé’/tkanadi’, the Rabbit (for some time) had been wish- ing to know what sort of person this was (3: 3). “fkeha’, I do not know (31:19). hivhiye’htni,I do not know you (p. 122: 8,9, 10,11.) At first Bj. and M. gave a’ytht’ni as the 2d sing. of this verb, using it in ten sentences; but they subsequently gave iyé’honni. They also gave kayehonni first, then kiye- homni, 2d sing. of the negative, kyehonni. imyéhow’ni, I know you. yarikyéhon’ni, do you know me? yankyé’hin pi‘hedi’- din, he ought to know me. ka/hena’/n iyéhor’ni (in full, ka’hena/ni, iyéhon’ni), you know everything (5: 10).—a’yé- hi’ni, given in ten sentences by Bj. and M. instead of iyé’honni, do you know? aya si”’hit ne a’yéhin’ni, do you know the standing man? a”ya xehé na’iiki a/yéhiwni, do you know the sitting man? anya to’xmanki’ a/yeha’ni, do you know the reclining man? a”’ya ni’ hine’ a’yéhin’ni, do you know the walking man? a”’ya tam’hin yande’ a/yéht’ni, do you know the run- ning man? aya xa/xa ha’maki a’yé- hir’ni, do you know the standing men? anya a/xthé ha/maki a’yéhdr’ni, do you know the sitting men? ayo tei/di ama’/iki a/yéhin’ni, do you know the reclining men? a®’ya ha/kinini ama/iiki a’yeht’ni, do you know the walking men?atya ha/tanhin ama’fikia’yéeha ni, do you khow the running men?—kyé- horn’, not to know him, her, or it; to be ignorant of (kiyéhonni’, nkyéhonni’; kyéhortuni’, kiyé/hontuni’, nkyé/hon- tuni). inyé’homni’, I do not know you. yankyé’horni’, don’t you know me? THE BILOXI AND OFO LANGUAGES 991 nkyé’homni na’, I do not know him, her, or it (na attracts the accent). Earlier forms given by Bj. and M.: kayé’honni’, you do not know him; kayé’hortuni’, you (pl.) do not know him; hin’hiye’- hii’, I do not know you. ku/yafikyé’- hdni, don’t you know me? ku’yankyé’- hinni tko’hé, you do not know me at all. ka’wa nkyé’hiintuni’ naxo’ nka’yasa’xtu hi’, when we were (or, lived as) Indians in the past, we knew nothing (5: 8).— kakyVhirtun’’ (= kawa + kyéhontuni), they know nothing. haya’sahi’ yuké kakyVhantuni’, they who are (still?) In- dians, know nothing.—kihi/yehon’yé, to _ teach him (kihi/yehow hay’, kihi’yehon’- hidriké’. kihi/yehor’hiyé’, he teaches you (sing.) (5: 9). kihi/yehon’hinyé’, I teach you (thee). kihi’yehon’hinyédaha’, _I teach you (pl.). kihi’yehon’yanké’, you teach me. _ kihi/yehoryankétu’, you (pl.) teach me. kihi/yehon’yédaha’, he teachesthem. kihi’yehor hayédaha’, youteachthem. kihi/ychor’hinkédaha’, I teach them. kihi’yehon’yarikédaha’, he teaches us (or you, sing., teach us).— kihi’yehor’yéni’, he did not teach him (kihi’yehow hayéni, kihi/yehor’hinkéni’) . kihi’yehow hiyi/ni, he did not teach thee (you). kihi’yehon’yafikini’, he did not teach me. kihi/yehon’dahani’, he did not teach them. kihi’yehonhiyi’da- ha’ni, he did not teach you (pl.). kihi’- ye honya’fikidahani’, he did not teach us. (Also 16: 6; 26: 17, 61, 66; p. 117: 1; p. 122: 17, 18, 19.) yek, ye’ki, ayeki, ayekiya®, ayé’k (used in composition), corn (26: 3, 19). yek waxka’ or aye’/k wa/xka, ‘‘soft corn,’’ green corn. ye’k san’, yek san’, dry white corn. ye/ki kiteutu’, they planted corn (1: 2). ye’k totosi’, ‘‘hard corn,’’ blue corn(aspecies known to the Biloxi of Louisiana). ye’ ntipai’, ‘fine corn,’”’ corn meal. aye/ki dixku- hi’, to shell corn. toho’xka aye/ki du/ti ha/nde, the horse continues (or, is still) eating the corn. toho’xka aye/ki du/ti né’, the horse stands (= is) eating the corn (given him). aye’ki dfikteu’di, I planted corn (5: 3). ayék dizxdo’, to husk corn. ayé’k kse/di, to pull corn ears from the stalks. ayé’k ma/zi ya iki du/ti né’, the hen is (standing) 292 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 eating corn. aye’k a’hi, corn husks. aye’ kiyan’ tudiyan’ ké dutiteu’ tca/yé, he dug around the corn and pulled it all up by the roots (1: 3). ayé’k ati’, ‘corn house,’’ a corncrib. a/yek u’di, corncobs. a’yéku’ya%, a _ cornstalk; cornstalks. yé/ni (from ayeki), ‘‘made of corn’’ (?). yéni ptcaski™ni’, corn bread. (Also 26: 3, 19.) yeke’ or yéke’, must have, must (18: 13; 28:14; 24: 6; p. 151: 1, 2, 3,4, 5, 6, 7). yeskasa™, tin,atin bucket(1: 9). (This is probably better than the following form. )—isksti/ m, tin. ‘sksti’m miistida’, a tin pan. %sksti/m mistda’ xa/pka, a tin plate. ayiksa®’ mtsti/da yinki’, a tin pan. yétci’, his or her tongue (iyétci’, nyetct’; yetctu’, iyeétctu’, nyétctu’). (28: 96, 105, 106. )—yétepi’, to tella myth, story, or tale; a myth or tale (i/yétcpi, nkyéicpi’; yétcpitu’, yétepitu’, nkyete- pitu’). yé/’icpi (7: 14, 15; p. 158: 31, 32).—yétcpi’ na’tcka, a short myth or tale.—yetciimna’, a habitual liar. yihi’, to await, wait for.—amizka™ yihi, to be waiting for summer to come. anarkan yihi, to be waiting for winter tocome. pska” yihi, to be waiting for night to come. yihi’, yuhi’ (18: 3), yii”hi (8: 22), to think (?) (ayi’hi, or tyuhi/ (28: 205) nkihi’, or nkuhi/; yuatu, tyuatu’, nkuatu’).—tuhe’ naxe’ yihi’, he thought that he heard it thunder. a%tatka’ anhin’ yiht’, he thought that he heard a child ery. ite’ omni’ nkihi’, I thought that you were dead. ksi’hi, not think- ing (27: 15,17). akstz, she forgot and left it (28: 9). kiya’xtu, they think about him(16: 5). ahi ayi’/hinazo’, you (sing.) did think (then, not now) that hecried. ha/ya ayi’hi naxo’ (said of many). ‘‘aki’tonni e’ya® nkihi’ xyo’,”’ uyVhi ha’/nde étuxa’ Tcé’thanadi’, they say that the Rabbit was thinking (for some time), ‘‘I will get there first (or, before him)’ (8: 4). yihi, he thought (7: 1).—heke’wihi’, to think so, to think that or thus (heke’wiyihi (2d sing.), heke’winkihi’ (1st sing.)). heke’- wihi’ naxo’, he did think so formerly (but not now).—neheyav ki/di nat’we de/di, though almost sure not to reach there, he goes.—na’wiyihi’, to wish to do something, (but without succeeding) (yind/wiyihi’ (2), na/tikihi’; sometimes pronounced as if no’ofkihi’). na we, he thought (28: 91). te’hayé yina’/wiyihi’, did you wish to kill him (though you failed)? The -yé is slurred or omitted, the sentence sounding as if te’ha yina’- wiyth’. te’hifikina’wiyihi’ ha’nin, given instead of te’yanké na’wiyihi’ ha’ndn, perhaps he wished tokillme. te’hainké na’ tinkihi’, I wished to kill him (but I failed). te’yé na’wiyihi’, he wished that he could have killed it. nka’dutt na’ dnkihi’ xye’ni yanka’ti, I wished that I could have eaten it, but I was sick. te/hiiké na/unkihi’ xye’ni afiksapy’ ya’i- kiya’ma”’, I wished that I could kill it, but I had no gun. inkar’ ndu/si na’ ankihi’ xye’ni imske’yanke’ hena’ni, I wished to take the cord, but I was scared every time (that I tried to take it) (3: 18). ta’ ahi’ ayatsi/yan drna/xé na’inikihi’, I hope to hear that you have bought deerskins (4: 3, 4). kiya’xtu, they think about him (16: 5), e/yan aki/di na’ uiikwe tnni’x ne‘di, I am going (walking), though I have but a slight chance of reaching there again (p. 163: 13). yan yakt¥di na/wiye iniz, ine’di, you are going (walking), though you have but the barest chance of reaching there again (p. 163: 14). Tané/ks ade’ Tiki’ spé na/utikwe’fika’- nde, I am trying to speak the Biloxi language, though I can hardly hope to succeed (p. 1638: 16).—no’onkihi’, re- corded at first instead of na/iikihi’. In Biloxi, as in Vegiha, when a and u in juxtaposition are pronounced rapid- ly, they seem to approximate the sound of English 0 in no, or that of the French au in aujourd’ hui.—oyiai’, to want, be in need of (ayo’yixi, nkoyixi’). (Also 8: 24; 9: 4, 15; 10: 6; 16:5; 18: 2, 7; 19: 15; 21: 18, 38; 22: 3, 4, 6; 24: 4, 6; 26: 85; 27: 3; 28: 8, 48, 79, 83, 133, 144, 145, 197, 199; 29: 33, 35; p. 118: 17, 18; p. 143: 20-p. 145: 13; p. 152: 11, 12, 13, 14, 15; p. 153: 30, 31, 32; p. 157: 31, 32, 33, 34; p. 158: 1, 2, 3, 4, 5, 6; p. 160: 10, 11, 12, 13; pp. 162, 163; p. 165: 8, 9, 10, 11, 12, 13, 14, 15.) eS DORSEY—S WANTON | yv/hi, yihi’, or, ayihi’, many; used as the plural sign.—a”ya/di yihi’, men. atya/ yvhi, many men. ti san’ yihi’, white houses. a®ya/di yihi/ arati/ya® yihi’ he’, men and women. sito’ yihi’ safiki/yan yihi’ he’, boys and girls. azti’ yi’hi, many women. tcew’ niki yi’/hi, many dogs. ayav yi/hi, many trees. ha/pi yi’hi, many leaves.—yihi’xti, ayi’xti, ayihi’xti (28: 47), emphaticform of yihi; used as aplural sign. a®yato’ yihi’xti arxti’ yan yihi’xti ndon’hordaha’, I saw the men and women. ha’p stipka’ ayi’xti, many — brown leaves.—kayi’hini, not many; a few.— -hi’xyé, a plural ending of nouns; ‘““many.”? @kta®ni’, a sharp peak; ektannihi’xyé, many sharp peaks. pii’ts- tahi/xyé, many round-topped hills. (Also 14: 16, 20, 23; 19: 14, 16; 20: 9, 18; 28: 1, 2; 24: 2.) yi‘xya®, yix (31:12), ayixya™, ayixyi, a bayou; a creek.—Onti yixya", Bear Creek. ayixyan’ de’ di, he has gone to the bayou. ayixya” a’kidurié’, he has crossed the bayou. ayixya”’ ma/iki- wa’yan, toward the bayou. Ayixya”, as a proper noun, is the Biloxi appella- tion for Bayou Lamourie. 1;-a7eae 26: 44, 45; 28: 60, 62, 64, 72, 76, 157, 158, 160, 161, 189, 190, 201; 29: 25; 31: 10.) yo’, or yoya’, (1) his or her body; his or her limb (i’yo(ya”), nyo(ya"); yotu’, Vyotu,’ nyotu’)(10:18; 23: 4,7).—(2)the fruit of any plant.—haata”’ tani’ yo, the fruit of the banana tree.—yo’xa, naked; he is naked (i. e., stripped to the waist) (i/yora, nki’yoxa; youtu’, vyoxtu, nki’- yortu). yoxa’ xane’di, he is still naked. (Bj., M.). Bk. gave the following: yo’xaxti diko’hé, he is entirely naked; vyoxaxtt diko’hé, you are entirely na- ked; nyo’xaxtt’ diko’hé, I am entirely naked. yowada’ (=yo-+-wada?) ‘‘ body weak,’’ to be weak (i’yowa’da, nkyo’wa- da’).—yo’sahe’di (=yo-+sahédi’), ‘body makes arattling sound,”’ a locust. yo’- sahayi’, alocust (=yo+sahedi). J.O. D. suggests that this may have been in- tended for yo saheyé, as saheyé and sahédi are synonyms.— Yosaha, Locusts (Ancient of) (12: 2).—yo’niztadi’, the pulse (Bk. ).—yoskiye’ (=yo-+-skiye?), to have the body itch (@yoski/yé, nkyoski’- ye).—ifiksiyo’, meat. iiksiyo’ stctiki/ kan satha ctiyé, as the meat was tough, ~ he bore down very hard on it (while cutting it). ifiksiyo’ ndu’tina’/ik nko, I was eating meat very long ago (years ago). kcick-ayo’, hog meat, pork, bacon. tayo, deer meat, venison. wakyo, ‘‘cow meat,’’ beef.—yutpathiv’ (=yo+tpan- hin), the soft part of the body,’ the flanks (above the hip bones), the lum- bar region. yohi.—kiyohi’, to call or halloo to (ya’ki- yo’ hi, a/xkiyo’hi). iiki’yohi’ dande’, I willcallto you. ya’xktyohi’, call to me! Vnktyo’/hi, I called to you. hiya’xkt- yo’hi, did you call to me? yaduztan’- tanhin’ niitkohi’ sanhin’yan anya’ sin’ hin DORSEY-SWANTON ] ne’kiyohi’, call to the man who is stand- ing on the other side of the railway! inki/yohor’, she called to her with it (28: 209). (Also 20: 29, 30,31; 26: 77; 28: 166.) : yohi, ayohi, ayohi’ (7: 1, 9), hayo’ha (7:5), ayo, ayox, a lake or pond.— ayo’hi nitani’, a large lake. ayo yehor’, edge of lake (28: 29). ayo’hiya™, the long lake. ayo’hi na/fiki, the curvi- linear lake. Ayo’xkétci’, ‘‘Crooked Lake, ’’ Bayou Larteau, Rapides Parish, La.—yoka’, ayoka’, a swamp (19: 20, 23); bog. kcivka yoka, ‘‘swamp hog,”’ opossum. nsik ma iyoka, ‘squirrel stays in the ground,’’ salamander; ‘‘squirrel in swampy ground”’ (J.R.S.). (Also “722; 18> 7, 11, 13,06.) yohoyoni, or yo’hoyo®ni’, to dream (i’yohoyorni’, titkyo’hoyorni’ ).—ayo’- hoyowni, to dream about him, her, or it (aya’yohoyor’ni, Tikayo’hoyow'nt). yoki, different, differently (21: 33). yokxi’, a nest. yoktcona’, the ordinary gar fish. yoteka’, adove. | yo2, in (p. 129: 16) (cf. yar). youdaomni (28: 143), yotdao™ (28: 207), her daughter’s. yolwé’, making a humming (26: 25). yuda/hiitni, to gape (yu/dahitvni, nkyu- da/htinni’). yuhi, yuhe, to shake.—diyuhi’, to shake off small objects upon the ground (idi’ yuhi, ndi’yuhi) (cf. na and tti’/dtidithe’- di).—duyuh’, to shake a tree in order to shake off the fruit (i’/duyuhi’, ndu/- yuhi’; du/yuxtu’, iduyuztu’, ndu’. yuatu’). hama’ yuhedi’, an _ earth- quake.—di’yuxkide’, to shake down or off, as a number of small objects (as fruit from a bush or tree) (idi’yuxkide’, ndi/yuxkide’ ). yukawe’, yukuwe’ (31: 10), to be wounded.—yukii/weyé’, to wound an- other (yukawe’hayé’, yukawe’hinke’) . yukawe’hiryé’, I wound you. yuke’, or yuké’, 3d pl. of hande, to be; to be still.—o’di yihi’xti piryi’ yuké’, many fish are swimming (floating) around. ewe yuke’, they (animate objects). toho’xk tcina’nt yuke’ nkyé/horni’, I do not know how many horses there are. toho’xk kdéckw/dédétatu’ da/ni yuke’ yan- THE BILOXI AND OFO LANGUAGES 295 xav’, where are those three striped horses? haya/sahi/ yuké kakyi’ htrtuni’, they who are (still?) Indians know nothing. sito’ nompa’ yuke’ ka/nuxtu- ni’, those two boys are deaf. sanki’ yuke’ akitteyi’ uka’de yinspi/xtitu, (all) those girls read very well. ya’yuke’, continuous action with reference to you (pl.). iti” ya’yuke’ on, you (pl.) lived long ago. itca/ni yayuke’, you (pl.) are stillalive. idu’ti ya’yuké, you (pl.) are eating (9: 7).—yuke’di, they move; there are (said of animate objects) (v’yuké’di, 2d pl.; nyuké’di, 1st pl.). anya’ teina’/ni yuké’di, how many men are there? tohoxka’ ko tcina/ni yuke’di, how many horses are there? kcixka’ ko tcina’ni_yuké’di, how many hogs are there? wki/kifige yuké’di, there are half asmany. tcina’ yuké’di ko éti’ké, there are as many as. yamaki’ yuke’di, are there mosquitoes (here)? tohoxka’ yu- ke’di, are there any horses (here)? kihd’/ki te diké yuké’di, what kin are they two? to’hana’k teé’ yuké’di, they were here yesterday. iyitda/hi yuké’di ko’ ayande’-yuwa’ya nda’hi hani’, hé/di Tcé’tkanadi’, ‘‘when they are seeking you (as they move), I will go toward the place where you shall be,’’ said the Rabbit (2: 29, 30). eo”’nidi’ teu/iki tcét- ka’k no’xé yuke’di xya’ onti/k ha’ne otu/ xa, for that reason (it has come to pass that) whenever dogs chase rabbits they have found a bear and (men) have shot him (2: 30,31). yuse’di, re- fers to animate objects; they move(?), used in sentences denoting possession. tew’ niki inkta’k yuke’di, ‘‘dog my they- move,’”’ i. e.,I have dogs. kitca’ni yuke’di, they are still alive. tarhin’ yukedi’, they are running.—yuké/dé, these animate objects, no attitude specified. ataxti’ yuké/dé apsti’ki yin- spi’xtitu, (all) these women sew well. yuke’ ko, they who (8:6). (Also 18: 4; 14°16: ‘152-8: 16! 4,172 10; 14-"¥s: 11; ¥2, 13, 18; 19? 5, 7,'8, 12; 16, 18, 20; 23; 20: 7, 9, 12, 18, 20, 24, 25, 30, 52; 21: 28, 29, 31, 34, 36; 22: 1,16; 23: 14: 24: 2,3, 4,5, 8; 26: 71; 27: 4,5, 21, 27; 28: 37, 69, 73, 74, 76, 1386, 144, 145, 156, 164, 206, 211, 251; $1: 10, 11, 32; p. 157: 29.) 296 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 yuko’, clean, to be clean. yuko’xti, very clean. dutca’ yukoxti’, wash it very clean!—yukoyé’, to cause to be clean, to makeclean (yuko’hayé’, yuko’hinke’). patcidu’ yukoyé’, to wipe the feet clean (on a mat, ete.) (i’patcidu’ yuko’haye’, Wnkapatcidu’yuko’hanke’).—yuko’xti 2, to make an object very clean (yuko’2ti- hayé’, yuko’xtihtnke’). wdutea’ yuko’x- tihayé’, did you wash it very clean? ndu/’tea yuko’xtihiike’, 1 washed it very clean (see tca).—dayuko’, to make bare by biting.—yiko, bald (10: 27). wpa’ yuko’, bald (i’yupa’yuko’, nkupa’yuko’). yukpé& or yukpeya™, his or her legs (vyukpe(yar), nyu’kpée(yan)) (8: 15; 11: 3). nyukpe’yan nedi’ xyé, my leg hurts (aye, exceedingly?). yukpé’ adudi’, ‘‘wrapped around the legs,’’ men’s garters. yukpe’ inti’, yukpé’ imtiyan’, the calf of the leg. Given by G. (26) as yukpe’india. yukpe’ pitsi’, the os tibia. yukini.—a/yukini’, roasted (22: 78; p. 167: 3). ayukini, that was roasted (31: 17). iya’yuku/ni, did you roast? (31: 14). yuxu.—a’yuzudi’, the sweet-gum tree (Bk.?); probably identical with the fol- lowing. ya’x udi’, the sweet-gum tree (Bj., M.). ayuau’ yinki’, the young sweet-gum tree. ayuxu’ anaki’, the ‘“‘fruit’’ or ‘‘ball’’ of the young sweet- gum tree. ayuxu’ sintomni’, the resin or gum from the sweet-gum tree. yusi.—ayusi’, hayusi (G.), ashes; dust (cf. si).—ayii’s katki’, roan (a color) (evidently ‘‘ash-colored’’—J. R. 8.). yusatza’, to be dusty. yusatza’ ma/nki, dikse’ka", it is (lit., it lies) dusty; sweep it (woman to woman). (Also p. 138; 18, 19.) yanki.—ytliiki’ya, his or her daughter; her husband’s brother’s daughter; his brother’s daughter; his father’s broth- er’s son’s daughter; her sister’s daugh- ter (ydnkiya, nyW/nkiya”’; voc., yai- ki’) (cf. yo’7iki).—yt’iika yv’7iki, his or her daughter’s son; his or her sister’s daughter’s son; his brother’s daughter’s son; his father’s brother’s son’s daugh- ter’s son; his father’s brother’s daughter’s daughter’s son (i’ydiika yiki, nyVika yi/iki; voc., nyt/ika yiniki’).—ytikado’di, his or her son’s daughter; her sister’s son’s daughter; her husband’s brother’s son’s daugh- ter; his brother’s or sister’s son’s daughter; his father’s brother’s son’s son’s daughter (iytiikado’di, nyt’- fikado’di; voe., nytiiikado’).—yt’iika yWiki, his or her daughter’s daugh- ter; his brother’s daughter’s daugh- ter; his father’s brother’s son’s daughter’s daughter; his father’s broth- er’s daughte.’s daughter’s daughter; his or her sister’s daughter’s daugh- ter (V/ytitka yit/iiki, nyti’fika yt’ iki; voc., nyt’iika ytiki’). kyako’ ytiikiyar, his or her son’s son’s daughter; his brother’s son’s son’s daughter; his or her sister’s son’s son’s daughter; his father’s brother’s son’s son’s son’s daughter (kyako’ iytiikiyan’, kyako’ nyt’ ikiya® ).—ytrika’kitko’xi, his or her real or potential daughter’s son’s danghter; his or her real or potential daughter’s daughter’s daughter; his real or potential brother’s daughter’s son’s daughter; his real or potential brother’s or sister’s daughter’s daugh- ter’s daughter(i’yifika’kitko’xi,nydiika’- kitho’xi; voc. ,nytiiika’kitkoxi’ ).-ytiikado’ yi ikiya”, his or herson’sdaughter’s son (i/yatikado’ yi/iikiyar, nyt/ikado yi’i- hiya”).—ytiikado’ yviikiya®, his or her son’s daughter’s daughter (i’yifikado’ yW kiya, nyt’iikado yt/ikiya”).—kya- ho’ a/kitko’axi yt/fikiyam, his or her son’s son’s son’s daughter; his or her son’s son’s daughter’s daughter (kyako’ a kitko’xi Vyitikiyan, kyako’ a’kitko’xt ny iikiyar).—kyako’ ydiika’ kitko’xi, his or her (real or potential) daughter’s daughter’s son’s daughter; his or her (real or potential) daughter’s daugh- ter’s daughter’s daughter (kyako’ i’yan- ka’ kitko’xi, kyako’ nytiika’kitko’xi). INDEX TO THE BILOXI DICTIONARY Norr.—The Indian forms given here are not equivalents of the English words, but indicate under what head in the Biloxi-English section information about those words may be obtained. abandon, to, icu. abdomen, the, yizya”. about to, dande. abroad, ti. accompany, to, iya. accurate, nistiti. accurately, nistiti. ache, to, ne. acorn, an, aya", udi. across, akida. - Adam/’s apple, dodi. adhere, to, daki, tspan. aforesaid, the, e. afraid, to be, imské. after, naha, o”. afternoon, kohi. afterward, naha, ekédxyi. again, kiya, tc. aged, itc. ague, snihi. ahead, tani. alarm, to, i%ské. alas! kodehan, cut. Alexandria, La., Ani, Ta®. Alibamu, an, Mamo. alight, to, tidupi. alive, te. all, kode, xa, ohi, pana”. all over, ti. all together, wiisi. alligator, an, nzo. Alligator people (among Biloxi), Nzoto. almost, ya”zxa. alone, xa, nedi, pa. along, kox. along, to go, akuwe. already, kné. also, he. although, kiké’. altogether, kohé. always, kzwi, wa. American, an, K its. ancients, the, a”ya, iMtc. and, han, yam. and then, ka”. angle, an, psohé. angry, sii. angry, to get, kzi. ankle, the, poni, si. another, wo. ant, an, katcidikté. anus, the, indé. apple, an, tkdnd. approach, to, atcka. arise, to, né. arm, an, sa”han. armpit, the, tuksim. around, du. arrive at, to, hi. arrow, aiiks. arrowhead, an, hoilé, as, édan, étike, ko, ka”, on. ash, the, tkantcayudi. ash, prickly, ani. ashamed, wozaki. ashes, yusi. aside, akiduwaxi, mante. ask, to, atc, hayin. asleep, dihomni, xte. at all, kohé. at all hazards, xé. at any rate, zé. at length, édi, hamtca. Atakapa, the, Tiikpa. Atchafalaya Bayou, Tcafalaya. attend to, to, akita. auger, an, pxu. aunt, maternal, ini. 297 298 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 aunt, paternal, to™ni. * Aurora Borealis, the, i%tka. autumn, snihi. Avoyelles Prairie, La., Takohon. await, to, yihi. away, mante. away off, yahe. awl, a metal, pstiki, waxi. ax, an, sép. Babb’s Bridge, La., Saha. back, the, tavinhin, das. back of hand, tapi. back of neck, the, ti®ska. back to, das. back, to go, pana. bacon, kcicka. bad, ksihin, xi, pi. bag, a, pahin. bald, yuko. bald eagle, the, pa. ball, a, afiks, nitapi. ball, a conical, kte. ball club, a, nitapi. ball play, aniz. balloon vine, the, po. bamboo, toho”ni. banana, a, haata” tani’. barbecue, to, atcu. bare, to, yuke. barefooted, st. bareheaded, pa. barely, ti. bark, ahi, aya”. bark, to, withe. bark a tree, to, xké. barrel, a, ani. barrel hoop, a, ani. barrel (of gun), aks. barter, to, towe. base, the, tudi. basket, a, a®taska. bat, a, kinorusa. bathe, to, wma”. Baton Rouge, La., Ma. batter cake, a, ptca, tci™, battle, a, kte. bay, sweet, awihxtixkudi. bay, the white, letcayudi. bayonet, a, masa. bayou, a, yixryan, Bayou Boeuf, Ani. Bayou Choctaw, Tcaxzta. Bayou Cocodril, Noto. Bayou de Lac, Nipondi. Bayou Larteau, La., Kétci, Yohi. Bayou Rapides, La., Naské, Yixya”. be, to, hande, yuke. bead, atohi. bean, the, ta®tka. bear, a, oti. beard, a, parhin, beat, to, kte, tia. beat a drum, to, udu. beaver, a, tama. because, étuké, ka”, nixki, om. bed, a, toho. bedbug, akidi. bedstead, a, yah. bee, a, katzi. bee martin, atcka. beech, a, haowudi. beef, wak. beer, ani. before, ta”ni. beg, to, hadhi. begrudge, to, i%ske. behold! édi! belch, to, pstki. bellow, to, ho, wahe. belly, the, yixya. belt, a, du. bend, a, kinékv. bend, to, kiinéki. bend down, to, kta. bent, kéict. bent tree, a, haime. berry, a, asi, anaki. ‘‘Bessie bug’’, akidi. best, pi. better, pi. beware, eman. beyond, -wa. big, ta”. Biloxi, Tanéks. bird, a, kiidéska. Bismark, La., Hin, Wak. bison, yinisa. bite, to, xké, sé. bite off, to, ksé, uai. bitter, pa. bivalve, a, a%ski. black, stipi. Black River, the, Tcahaman, blackbird, a, kiidéska. blackbird, the red-winged, iitci”cka. blackened, dé. blacksmith, a, masa. DORSEY—-S WANTON ] blacksmith shop, a, masa. bladder, diz. blade of a knife, pitsa. blaze, a, ade. blaze, to, ade. bleed, to, hai. blind, do”. blood, haz. blossom, a, wiye. blow, to, rixwé, puhe, su. blowgun, puhe. THE BILOXI AND blowing noise, to make a, zyi. blue, tohi. bluebird, a, kidéska. blue darter, the, kiidéska. boat, a, nahati. body, the, yo. bog, a, yohi. boil, to, axihi, ue. bolt, to, kitske. bolt food, to, nayé. bone, aho. bonnet, a, azti. book, a, kdé. boot, a, wazi. borrow, to, utcuwi. both, no®pa. bother, to, napi. bottle, a, konicka. bow and arrows, ajiks. bowl, a, kdopka, miisuda. bowstring, aiiks. box, a, xa. boy, a, si®to. Boyce, La., Anzu. brain, the, nato”. branch, a, deli. brant, the, piidéd. brass, masa. brave, ito. bread, ptea. break, to, ksé, xo, pstiki, piitwi, torxka. breakfast, ti. breast, the female, tasi. breastbone, the, mak. breath, the, nizta. breech of a gun, ajiks. breechcloth, a, tcanté. bridge, aya”. bridge, a foot-, toho. bridge of nose, ptcii. bridle, a, mistisé. bridle, to, miistisé. brier, a, so”. bring, to, hu, ki, xan. 83515°—Bull. 47—12 20 OFO LANGUAGES 999 brisket, the, mak. bristle, to, tcitctitka. broad, pica. brook, a, yixya®. broom, a, kse. broom grass, ta%si. brother, a man’s elder, ini. brother, a man’s younger, sotkaka. brother, a woman/’s, tando. brothers and sisters (collective), ksan- xa. brother-in-law, a, taha ni, yiika. brown, si, siipi. brush, itcitca. brush, to, patcidu. buck, a, ta. bucket, a, tipi. bucket (of tin), a, yéskasa”. buckskin, s?. buffalo, yinisa. buffalo bug, akidi. buffalo fish, a, o. bull, a, wak. bull bat, a, porayi. bullet, afks. bullet, a conical, kte. bullet pouch, ajiks. bullfrog, a, kémninuhi. bumblebee, karzi. © Bunkie, La., Bayis. burn, to, ade. burn bare, to, wid?. burst, to, tipo. bury, to, ma. bushes, aya”. busy one’s self, to, tami. but, ha”tca, xyeni. butcher knife, a, psde. butt of a gun, a7iks. butter, wak. butterfly, a, apadénska. buttocks, the, nindi. button, a, doxpé. button hole, a, doxpé. buy, to, aisi. buzzard, a, éxka. by, kzipa. by means of, 0”. cabbage, a, hapi. cache, a, ma. cackle, to, kdeké. cactus, a, maxo"tka. cakes, tci”. Calcasieu River, La., Onti. 300 BUREAU OF AMERICAN ETHNOLOGY calf, a, wak. calf of leg, inti, yukpé. call, to, e, yohi. call (or name), to, yatcé. calm, toke. camp, to, uzté. can, ra, nani, pi. cancel, to, kdé. candle, a, uda. cane, kiduni. cane (the plant), azoki. cannon, a, aiiks. cannon ball, a, a7iks. canoe, a, nahati. cap, akue, tctikdéxyi. car, a railway, zia”. carbine, a, aiiks. cardinal bird, kiidéska. cardinal grosbeak, kidéska. care of, to have, no”. carry, to, ki. carry on the shoulder, to, kitipe. castrate, to, tco’diti. cat, a, kiu.. cat, a wild, tmotcka. catch, to, pta, si, ukanki. catch up with, to, dizi. caterpillar, akidi. catfish, a, cha. cause, to, -di, -ni, -yé. caw, a-+/ a+/ caw, to, hor. cease, to, Za. cedar, a, tcuwa. ceiling, a, fitksa™hin. chain, a, masa. chair, xoxo. change into, to, tukpé. chase, to, nové. cheat, to, pzi. cheek, the, tayo. cheese, wak. Cheneyville, La., Ta”. chest, the, mak. chew, to, dé. chew out, to, ksiipi. chicken, a, ma. chicken hawk, the, pavézrka. chief, a, 7. child, a, a%tatka. chimney, a, si, peti. chin, the, yatka. China tree, aya”, chip, a, pihi. Choctaw, Tcazta. chop, to, ayi® tanini, ksa, ktca, kte. Christmas, Napi. church, a, ¢, yao™ni. circle, to, kiinéki, mixyi. circular, kinéki. cistern, a, ani. clap, to, pta. clapping sound, a, se.’ claw, a, tcak. clean, yuko. clean, to, yuko. clean away, to, aku. clear, ksepi. clear, to, ica. clear (weather), napi. clerk, a, kits. climb, to, adi. clock, ina. close to, or by, ema, aicka, yehi. cloth, doxpé. cloud, a, natci. clover, ty. coal, peti. coat, a, doxpé. cocklebur, anaki. cocoa grass, satuti. cocoanut, anaki, maxonika. coffee, kiixwi. cohabit, to, we. coiffure, ad¢ihi. cold, snihi. cold, a, tcohi. Coldwater Creek, Ani. collar, apéni. collect, to, da. cologne, ani. Comanche, the, Kamdntci. comb, a, psiidahi. come, to, hi, hu. come against, to, ka”. 4 come out or forth, to, hakanaki. come up, to, wni. comforter, a, tciteoki. complete, to, éda”. conceal, to, to. conjure, to, pawehi. conjurer, a, aya. cook, to, hao", paspaho, ue. copper, azisahi, masa. cord, ivkan. cord (of wood), kdde. cork, a, konicka, pstiki. corn, yek [BULL. 47 ee ee DORSEY—SWANTON ] corn, a species of blue, totosi. corncob, a, yek. corncrib, a, yek. cornea, the, tiicén. corner, a, psohé. cornstalk, a, yek. corpse, a, le. correct, nistiti, pi. correctly, nistilti. cotton, picato. cotton insect, the (?), péicato. cottonwood, the, pitcaio. cough, to, xoxo, psiiki. count, to, akida. cousin, ini, tando, tanki, yinki, yunki. cover, a, atiikse, tcin, ti. cover, to, atiikse. coverlet, a, tcim. covetous, i”ske. cow, a, wak. coward, to be a, si. crack, a, kiidiksa. crack, to, koko, xuki. crane, a, ovka. crawfish, a, xo™niyohi. crazy, to be, ksihi”. creak, to, itce. creep up on, to, kde. crest of hair or feathers, hazeye. cricket, a, sdde. cricket, a black, asdodiiika. crier, a, ¢. crooked, kétci. cross, a, kitista. cross, to, akida, yindukpe. crosswise, antatcko. crow, a, antcka. crow, to, ho”. crown of head, pa. crumble, to, pitwi. crunch, to, wwusé. crupper, a, doxpé, sindi. crush, to, kta, xuki, tckanti. ery, to, wahe. ery (as a child), to, avhin. ery out, to, hon. cucumber, a, ta”. cunning, i. cup, a, i”, misuda. current, a, ani. curve, a, kiinéki. curvilinear, poska. cut, to, ksa, kica, pipé. cut in two, to, psiki. THE BILOXI AND OFO LANGUAGES 3801 cut off, to, dakxopi, piski. cut with a knife, to, aké. cut with scissors, to, sta%hin. cypress, the, sokiino. damp, kido. dance, to, ditci. dangle, to, hau, piini. dark, psi, stpt. darting pain, astidddithe. daughter, yo"dao®ni, yiriki. daughter-in-law, toho™ni. dawn, hu, napi. day, napi. daylight, napi. daytime, napi. deaf, nazé. debt, a, ahoye. decayed, tcpa. deceive, to, pzi. deep, skiili. deer, a, ta. deerskin, sika. defecate, to, ivdé. depart, to, de. depend on to protect, to, ivikowa. descend, to, tidupi. desire, to, 02, te. destitute of, yama. devour, to, oxpa. dew, ayu. dewberry, the, so”. diaphragm, the, tcikoni, yanztci. diarrhea, koxpé. die, to, fe. difference, no, kovhi. difference, it makes no, etaz. different, yoki, wo. differently, yoki. difficult, tciwa. difficulty, tciwa. dig, to, ké, tpé. dinner, kohi. dip, to, ka%hi. dip up, to, tctipa”. dirt, ma. disappear, to, pa. dish, a, kdopka, misuda. dislike, to, iya”. dissatisfied, yandi. ditch, a, kiido. do, to, o”, do one’s best, to, tciwa. doctor, a, Zi. 3802 BUREAU OF AMERICAN ETHNOLOGY dodge, to, unatctktct. dog, a, tcunki. dogwood, ayu. doll, a, anya, doodle bug, akidi. door, ciyepi, wahe. door hole, the, wahe. doorknob, a, ti. doorway, the, wahe. double, pica. dough, sonpzi. dove, a, yoteka. drawers, nindi. ~ drawshave, a, xohi. dread, to, inské. dream, to, yohoyorni. dress, a woman’s, azti. dress one’s self, to, tami. dried meat, atcu. drink, to, i”, oxpa. drip, to, tcé. drive, to, tohi. drop, to, tcip. drum, a, udu. drum, to, udu. drumming sound, a, taz. drunk, to be or make, in, dry, rye, uxwi. duck, a, asna, taharikona, taxpa. duck hawk, the, hyétonhi. dull, piitsa. dull (of intellect), daka. dumpling, a, tcku. dung, indé. dung, to, indé. during, -yarkan, dusk, psi. dust, niipxi, yusi. dusty, yusi. dwell, to, ti. dwelling, a, ti. each, nani. eagle, the bald, pa. ear, the, nizuxwi. ear lobe, the, nizurwi. earring, an, nixuxwi, hau. earth, ma. earthquake, an, ma, yuhi. earwax, nirurwi, siopi. east, the, hakanaki, eastward, ina. eat, to, nayé, oxpa, ti, eddy, an, ani, na. edge, the, kidagiya, yehi. edge of a knife, pitsa. eel, an, o. egg, an, inti, ma. eggshell, the, inti, eight, dani. eight times, de-. eighteen, ohi. eighteen times, de-. eighteenfold, pica. eightfold, ptea. eighty, ohi. elbow, instodi. eldest, the, nozti. elephant, an, ka. eleven, ohi. eleven times, de-. elevenfold, pica. elliptical, sditka. elm, the, tintkatck ayudi. elsewhere, mante. emerge, to, hakanaki. empty, zotka. end, the, éda”, piit. end, one, savhin, Englishman, an, Tanyosan. enlarge, to, ta”. enough, stanhin, enough, to have, zon. enter, to, wahe. entire, ti, panan, entirely, kohé. entrance to a lodge, the, wahe. erect, nanki, kta. erect, to, si. esophagus, dodi. evade, to, wnatcthtct. evening, ksinhin, ever, kzi. every, henani. everybody, henani. everything, henani. everywhere, yate. exceedingly, zé. exchange, to, towe. exert strength, to, sathan. expectorate, to, titcku. expend, to, tca. explode, to, hor. extend the arms, to, tiidz. extinguish, to, sw. extract, to, ksiipi. eye, the, tiltcin. eyebrow, the, ité. [BULL. 47 DORSEY-S WANTON] THE BILOXI AND OFO LANGUAGES 303 eyelashes, the, tiam. eyelid, the, idtci. face, do”, ité. face, to, do”. feces, ida. fall, to, idé, taho. fan, a, maxoftka. far, éxti, heda®, yahe. farther, kdwa. fast, tewu. fast, to go, tcina. fat, ici. father, adi. father-in-law, ka%zxo, tohonni. fear, to, i®ské. feather, hi”. feather headdress, «avzé. feed, to, yaku. fell, to, ksa, ktca. female animal, a, yafik. fence, a, du. fever, a, mi, snili. few, a, natcka, tcina, yihi. fiddle, a, ho”. field, a, ma. fifteen, oli. fifteen times, de-. fifteenfold, pica. fifty, ohi. fifty times, de-. fiftyfold, ptga. fight, a, kte. fight, to, kte. file, a, xahi, masa. fill, to, towé, tcu. fillip, to, kte. fin of fish, o. find, to, hané. fine, miska. finger, the, tcak. finish, to, édan. fire, peti. fire, to, nao”. fire a gun, to, ajks. fire drill, a, peti. firefly, a, peti, uda. fire light, peti, uda. fireplace, peti. firewood, tcu. first, tani. fish, a, o. fish, to, kik. fishhawk, a, xandayi. fishhook, a, kik. fishing rod, a, kik. fish line, a, kik. fish net, a, o. fish spear, a, o. fishy, yansi. fist, the, tcak. five, ksa”. five times, de-. fivefold, ptca. flanks, the, yo. flat, xyapka, ptca, tapka. flay, to, xké. flea, a, kittska. float, to, piryi. floor, a, itap, inkxapka, ti. flour, so?pzi. flower, a, viye. flute, a, pésdoti. fly, green, apetka. fly, house, apetka. fly, to, niye. fly around, to, du. flying squirrel, a, tcika. foam, ani, pupuzi. fog, ayu. fold, a, pica. fold, to, kta, ni. follow, to, akita. fond of, i%ske. food, nayé, ti. fool, to, pzi. foot, the, si. foot (measure), a, si. footprint, a, né, si. for nothing, fi. for that reason, o”. forcibly, kideé. ford, to, kini. forefinger, amihi”. forehead, ité. forenoon, kohi. forest, pine, a”sudi. forget, to, kitca, yihi. fork, a, pzu, ti. forked, ica”. forty, ohi. forty times, de-. fortyfold, pica. four, topa. four times, de-. fourfold, pica. fourteen, ohi. fourteen times, de-. fourteenfold, pica. 804 BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 fowl, a, ma. fox, a, tohi. Frenchman, a, Towe. Friday, Yani. friend, a, ténazi. frighten, to, i%ské. fringe of skin, a, hau. frog, a, kton, kimninuhi, péska. from, kya*he. front of dress, mak. frost, xedi. frozen, ate. fruit, anaki. fry, to, paspahon, unasi. full, to feel, ixinzti. fur, hin. further, e, -wa. gall, the, i%icinpo. gall (of fish), o. gallon, a, nkini. gape, to, yudahinni. garden, a, du. garfish, a, nzoto, 0, yoktcona. garter, yukpé. garter snake, a, ndési. gaspigou, a, o. gate, a, du. gather, to, da. generous, akste. German, a, LE. get ahead, to, de. get down, to, tidupi. get out, to, hakanaki. get over, to, hi. get someone, to, hityaki. get up, to, né. ghost, a, natci. gimlet, a, pzru. girl, a, sarki. give, to, ku. give away, to, kaye. give out, to, tca. give up, to, tci. gizzard, the, taini. glad, to be, pi. glass, uda. glittering, tcidiitka. globular, poska. glove, a, tcak. glue, to, daki, tspan, gnash, to, ksé. gnat, a, kiniski hayi. gnaw, to, dus, xké, tca. go, to, de. go around, to, apéni, du. go down, to, zépi. go for firewood, to, dan, go into, to, wahe. goat, a, hi. God, Kohi. gold, azisahi. goldfinch, apenyikyahayi. good, pi. goose, akint, kotka. goose, Canada, akini. goose, snow, akini. goose, Texas, akini. goose, white brant-, akini. gore, to, ddi, pxu. gourd, a, ko, akodi. governor, a, Zi. gown, a woman’s, anzti. granddaughter, yiiki. grandfather, kanzo. grandmother, kinkiin. grandson, yifka, yinki. grape, a, maktcuhi. grasp, to, si. grass, tansi. grass, cocoa, satuti. grasshopper, a, atadazxayi, rondayi. grave, a, kahoyé, ma. gravel, tcitcaki. gravy, wihi. gray, sa”, tohi. grease, icin. greasy, icin. great, ta”. Great Dipper, the, tiicin. great-granddaughter, yifiki. great-grandfather, kanxo. great-grandmother, kiinkiin, great-grandson, yifika, yinki. great-great-granddaughter, yiiki. great-great-grandfather, kanxo. great-great-grandmother, kiinkiin. great-great-grandson, yiika. great-great-great-grandfather, kan- XO. great-great-great-grandmother, kin- greedy, ivske. green, tohi. grindstone, a, anru. grosbeak, kiidéska. ground, the, ma. groundhog, a, kcicka, ma. DORSEY—S WANTON] grow, to, ksapi, uni. growl, to, xyi. grunt, to, thé. gullet, the, dodi. gulping sound, a, kotcé. gum, sintomni, yuxu. gum tree, black, antudayudi. gum tree, the sweet, yuu. gun, a, aiks. habitual action, a-. hail, xohi, wahu. hail, to, idé. hailstone, a, xohi, wahu. hair, hin. hair of head, anahin. half, wkikinge. halloo!, he+ha<. halloo, to, wahe, yohi. hammer, a, masa. hammer of a gun, aijiks. hammer, to, kte. hand, the, tcak. handkerchief, a, icikdéxyi. hang, to, piini, tcak. hard, savha”, tcitcaki, totosi. hare, a, tcétka. hastily, yatana. hat, akue. hat, a woman’s, ati. hatchet, a, sép. hate, to, iya”. have, to, ha, ta, wa. having, o”. hawk, kidéska, paxéxka, sonto” xayi. hawk, duck, kyéto"hi. hawk, marsh, kiya™ska, kotapka. hawk, a mythic, icofkicona. hay, ia”si. he, @é, 1. head, a, pa. head off, to, pstiki. headache, “ne. hear, to, nazé. heart, a, yandi. heat, to, ade. heavy, like. heel, a, si. help! nu/ help, to, akita. hen, a, ma, yanki. hen-hawk, the, so”ton xray. her, i, ta. herald, a, e. THE BILOXI AND OFO LANGUAGES here, dawo, ha”, éti, te, t&. heron, a, oxka. her’s, i. herself, i. hiccough, to, psiiki. hickory, a, pi”. hide, to, to. high, heda, kohi. hill, a, pitisa, éktani. him, i. himself, i. hip, the, fcin. his, i, ta. hiss, to, icise. hit, to, dik-, kte. hither, dawo, ha”, ndao. hitting a tree, sound of, tcise. hoe, a, mikonni. hoe, to, ma. hog, a, kcicka. hogweed, keicka. hold, to, da”, si. hold the head up, to, ata. hole, tpé. hollow, zotka. hollow, a, ma. hollow sound, a, taz. holly tree, the, psinti. hominy, wni. hominy, to make, o”. honey, kanzi. honeysuckle, the, pa”hin. hoof, ahi, si, tohowxk. hook, a, kik. hook (as a cow), to, ddi. hook into, to, hifikahi. horizon, the, natci. horizontal, ma. horn, ahi. hornet, the, kavzi. horse, a, tohoxk. horsefly, a, konicka. horseshoe, a, tohoxk. hose, si, so”. hot, mi, ditsa”. house, ti. house top, ti. how, tcidiki. howl like a wolf, to, withe. huckleberry, hapi. hug, to, apéni. hull, to, zdo. hum, to, yorwée. humblebee, kanzi. 306 BUREAU OF AMERICAN ETHNOLOGY humming bird, a, momozka. humped, to”zka. hundred, a, tsipa. hundredfold, a, ptca. hungry, ti. hunt, to, ida, wax. husband, yifika. husk of corn, yek. husk, to, xdo. Tak. ice, atze. icicle, an, xohi. identical, keheya”. if, kan, ko, xyi. image, ani. imitate, to, kdakayi. imitate crying of a person, to, zuke. in, itka, kan, yon. in the past, o”, indeed, anisti, xé. index finger, amihin’. Indian, Aya. Indian Creek, Louisiana, A”ya. industrious, apiidiixka. infant, an, avtatka. inferior, kidani. inflexible, savhan, ink, kdé. insect, akidi. inside, itka. instep, the, si. (instrumental prefix), a”-. intelligent, daka. intercept, to, psitki. interpreter, an, e. intestines, the, tciwi. into, itka, kan, -wa. iris, the, tétci”. iron, masa. -ish, tiki. island, an, ma. BGs 5s itch, to, yo. itself, i. ivory bird (?), dixti hay’. jack fish, the, kyiiski. jail, a, ti. jaw, the, yatka. jay, the, tiska. jerk, to, xian. jerked meat, atcu. Jew, a, LE. [puuy. 47 join, to, pit. joint, a, pit. joist, a, aya”. jug, a, konicka, son. juice, ani, wihi. jump, to, ptce. just, kohé, ti. just like, homma. just now, nazaxa. just there, ema. katydid, a, sdde. keep on, to, hande. kershaw squash, the, ta”. kettle, so”. key, a, ti. keyhole, a, ti. kick, to, dus, xte. kick off, to, tc. kidney, the, ya”ska. kill, to, ica, te. kin, hai. kind, étuké. kindle, to, ade. kindred, one’s, hai. king bird, atcha. kingfisher, the, tcidagayi. kiss, to, utcitcpi. kitten, a, ktu. knead, to, tcitcki. knee, a, icin. kneepan, the, tcin. knife, a, psde, tatikomni. knife blade, a, psde. knife handle, a, psde. knock, to, péhe. knock down, to, nahi. know, to, yeho”. know how, to, spé. knuckle, a, pit. Koasati, the, Kosate. lacking, niki. ladder, a, aya”. lake, a, yohi. Lake Cocodril, La., Nxoto. lame, icko. Lamourie Bridge, La., Lamori, Tcacta. lamp, a, uda. land, ma. language, eé. lantern, a, uda. large, ta”. large (as large as), naske. DORSRY-SV ANTON] THE BILOXI AND OFO LANGUAGES last, the, akiya. laugh, to, za. laugh at, to, tcpé. law, @, Zi. lawmaker, a, i. lawyer, a, Zi. lay, to, nonrdé. lay down, to, inpi. lead, aviks. leaf, a, hapi. leak, to, wyé. lean, supi. lean against, to, ka”. leap, to, asdhi, ptce. leather, wak. leave, to, iki. Lecompte, La., Kits, Xia", Tan. left, the, kaskani. leg, a, yukpé. leggings, pédékiipi. lend, to, tcue. let! hi, xya. let go or alone, to, iki. let loose, to, ink. letter, a, kdé. level, kta. liar, a, yétci. lick, to, akantci. lid, a, atiikse. lie, to, ma, toho, tci. lie (deceive), to, si. lie in wait, to, tci. light, uda. light (not heavy), wizka. lighten, to, widé. lightning, widé. lightning bug, a, peti. lights, yakzru. like, to, iya”, kiyast, pi. lilac colored, tcti. limb, a, yo. limk (of a tree), deti. limber, kta. limp, to, tcko. line, irkan, line, a, kititiki. line, to, o”ni. line a garment, to, 0”. lining of a garment, dozxpé. lip, the, thi. little, yifki. Little River, Tcahama*. live, to, ti. live with one, to, unozé. liver, the, pt. lizard, a, astotonixka. Lloyd’s Bridge, La., Ayan. load, to, afiks. lock, a, ti. lock, to, atiikse’. locust, sahe, yo. lodge, a, ti. lodge, to, atowé. log, a, toho. long, heda”, naské, tudé. long ago, o”, te. long time, a, aor, sahi. look, to, do. look down on, to, akidi. look out! ema. look sharp! aksiipi. loop, a, piikayi. loose, rwitdike. loosely, xwiidike. loosen, to, na. lose, to, pu. Louisiana, Ma. louse, ane. love, to, iya”. low, zwihi, xyapka. lower, zwithi. lungs, yakxu. maggot, atoyé. magic, Zi. magnolia, the, kokayudi. maiden, a, topi. make, to, o”. make a fire, to, uzté. make better, to, edaki. male, a, anya. male animal, tndoke. man, a, avya. manifold, pica. manure, itdé. many, tahi, tcina, wna, yihi. maple, the, aya”. March, Jna. mare, a, yank. mark, to, sidipi. mark off, to, kdé. Marksville, La., Tunicka. marry, to, yinka. marsh hawk, the, kiyaska, kotapka. mash, to, ta, tckanti, mast, udi. match, a, peti. matter in a sore, to”, 308 BUREAU OF AMERICAN ETHNOLOGY LBuuL. 47 matter, no, kothi. mattress, a, toho. may, kiknani. me, 7k. meadow lark, a, hapenixka xya” hayi. meal, niipzi. meal, corn, yek. mean, to, kaha. measles, hauti. meat, inks, yo. meat, dried or jerked, atcu. medicine, 2, tyi. medicine man, anya. meet, to, kxripa. mehaw (a berry), asi. melt, to, siné. membrane between fingers, tcak. membrum virile, the, tcovditi. mend, to, kiko. metal, masa. meteor, a, i”tka. middle, nata. midnight, psi. midriff, the, ya™ztci. might, na, nani. milk, wak. milk, to, wak. milt, the, hai, psidikyan. mine, fk. minnows, kosayi. mired, to get, noxpé. mirror, a, do, miss, to, tcip. miss in shooting, to, wicine. mistletoe, the, nlawayi. mix, to, ifkidudi. moccasin, the water, tani. mock, to, kdakayi. mock crying of a person, to, xuke. mocking bird, e, kdakayi. moist, kiido. molasses, tckuyé, wiht. mole, a, paxka. Monday, Napi. money, azisahi. month, a, ina. moon, the, ina. Mooreland, La., Vixyan. morning, wité. morning star, the, i"tka. mortar, ita. mosquito, a, yamaki. moss, ground, peti. moss, tree, aya”. mother, a, uni. mother-in-law, kiinkin. motioning, kinké. mountain, a, piltsa. mourn, to, tcodon, mouse, a, tcimdki. mouth, the, zhi. move, to, kse, ni, odiyohi, okxahe. move in a circle, to, mixyi. much, tcina. mud, ma. muddy, kiido, xwitka. mud fish, the, tkon. mulberry tree, a, a%sankudi. mule, a, tohork. multiple, ptca. murderer, a, te. muscle, a, ivkan, mush, sinihon. musket, aiiks. muskmelon, ta”, Muskogee, the, Skoki. muskrat, a, zanarka. mussel, a’ski. ‘must, nani, rya”, yeke. mustache, a, panhin. muitch-hotch, the, yakidamafkayt. muzzle (of a gun), aiiks. my, nk. myself, 7ik. mysterious, supernaturally, zi. myth, a, yétct. nail, a, hao. nail, to, hao. nail (of finger or toe), ahi, tcak. naked, to be, yo. name, a, yatcé. name, to, yatcé. navel, the, tci™pon, near, aicka, kxipa. nearly, nanteke. neck, the, dodi. necklace, atohi, apni, kahudi. necktie, dodi. need, to, yihi. needle, a, a®sadtiki. negress, a, a’zti. negro, a, aya. neigh, to, hor. nephew, yifiki, tukstki. nest, a, yokui. never, za. nevertheless, étukz. DORSEY-—SWANTON |] new, topi. New Orleans, Ta”. New Year’s Day, Napi. newspaper, a, kdeé. next, the, ktcan. next to, inktcanhi. nibble, to, kis. nickel, a, piktyin. niece, tdstnki, yank. night, psi. night hawk, a, poxayi. nightshade, the, tavsi. nine, tckané. nine times, de-. ninefold, pica. nineteen, ohi. nineteen times, de-. nineteenfold, pica. ninety, ohi. nipple, the, tasi. nipple of a gun, ajiks. no, atci, hana, hiusan, niki, yama. noise, to make, tcehi. none, yama, niki. nonsense! ké/ noon, kohi. noose, a, inkan. north, the, xinimi. northeast, naici. nose, the, pict”. nose ring, a, picin. nostrils, ptctin. not,i.... na, niki, yama. not at all, ziti. notch, to, icdka. notched, tcdka. nothing, yama. notwithstanding, étuké. now, te, ko, naxaxa, yahe. numb, diihorni, «te. oak, an, tcarku. oak, the live, wistahudi. oak, the pin or water, udi. ocean, ani. odor, an, cuhi, xyuhu, pexinyi, yanzi, yansi. off, kox. oh! aicitci+, sehiyé, t!, t. oh no! atci, hanan, oh! yes, he +/ old, itc, xohi, tepam, teuu. on, a-. he+ha<,, kdl, Xo, ww, - THE BILOXI AND OFO LANGUAGES 309 on top of, tawiya”. once, de-, sonsa. one, sotsa. one of, sanhin, onion, an, @iktcinsayi. only, eyaxa, xa, ti,-nedi, pa. 002e, to, tcé. Opelousas, La., Aplusa. open, to, piidé. open a door, to, pax. opossum, an, kcicka. or, ha. orange, anaki. orifice, tpé. ornament, an, tcke. orphan, an, atatka. other, wo. other, the, savhin. otter, an, xanaxka. ouch! atciici +. ought, hi, naxkiya, pi. our, 7k. ours, 7ik. out, aku. outside, aku. overcoat, doxpé. overflow, an, «ani, taomni, overshoes, wawi. overturn, to, ztu. owl, an, tvittimi hayi. owl, the screech, xo. owl, swamp, podadeé. ox, wak. oyster, atski. paddle, a, katcirhi. paddle, to, imahin. pail, a, tipi. pain, ne. paint, kdé, ma. paint, to, nahi. palate (?), ihi. palate, the hard, dodi. palm of the hand, tcak. palmetto, a, maxottka. palpitate, to, fir. pan, a tin, yéskasan. pant, to, sikte. pantaloons, nindi. panther, a, ta”ta, tmotcka. paper, kdé. parasol, si. parch, to, unasi. parents, rohi. 310 BUREAU OF AMERICAN ETHNOLOGY. parrot, a, kiidéska. parting of hair, pa. partridge, a, apuska. Pascagoula Indians, Miska. pass, to, de, mixyi. paste, to, tspa”. patch, a brier, poska. patch, to, stak. patella, the, icin. . path, a, né. pathway, a, né. patter, to, tax. pattering sound, a, tdp. paunch, the, yixya”. paw, tcak. paw, to, ké. pay, to, apadi. pea, tavika. peach, a, tkdnd. peak, a, éktamni. pecan, a, pin. peel, to, xké, duka, tcétka. peep, to, kidiksa. pelican, a, xo™iyohi. pen, a, kdé. pencil, a, kdé. penis, the, tcorditi. people, a”ya. pepper, apaya. perch, a, tudé. perform, to, o”. perhaps, hand, kiknani. persimmon, azka. person, a, anya. perspire, to, mi. pestle, a, ita. pet, a, iyan. pet, to, iya”. petticoat, a, doxpé. picayune, a, ptikiyin. pick, to, da. pick to pieces, to, kiiya. picture, a, daki, kdé. piece, a, tcoka. pierce, to, zi”. pigeon, a, wifi. pillow, a, sa”. pimple, a, atca. pinch, to, stiki. pine tree, a, a%sudi, podadeé. Pineville, La., A”sudi. pink, icti. pipe, a, yani. pipestem, a, yani. pistol, a, afks. pit, a, sipi. pitch on, to, asdhi. pitcher, a, misuda. pitchfork, a, masa. pith, siopi. place, to, tcu. place crosswise, to, antatcko. plait, to, tcon. plane, a, itap. plank, a, itap. plant, a, uni. plant, to, tcu. plantation, a, tahi, ti. plate, a, misuda. plate, a soup, kdopka. plate (of tin), a, yéskasa”. play, to, aniz. play (a violin), to, hor. play roughly, to, imizyi. Pleiades, the, imika. plentiful, dikiicipa. pliant, kia. plow, a, paya. plow, to, paya. plum, a, stii7iki. plunge into water, to, usinhin. pocket, a, pahin. point, the, psinti, pitt. poke a fire, to, dicé. poke out, to, nawi. pokeberry, kox ti™pka. poker, a, dtcé, peti. pond, a, yohi. poor, to be, zak. poor fellow! ka. popping sound, a, ‘dp. pork, kcicka. portrait, a, daki, kdé. post, a, icarku. pot, a, xo”, potato, ato. pouch, a, pahin. pound, a, tike. pound, to, péhe. powder, niipzi. prairie, a, takohon. preach, to, e. preacher, a, e. press down, to, unaskiki. pretending, kinke. pretty, dé, pi. proclaim, to, e. proper, pi. DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES - 311 prostitute, a, tcoha. , razor, a, panhin, protect, to, impidahi. reach, to, hi, stathin, proud, into. read, to, e. psha! ix! ready, ito. pull, to, ztar, te. real, kohé. pull backward, to, tisi. really, kohé. pull off, to, kikapi, xpi! rear a person, to, ksapi. pull the trigger, to, ta. receive, to, si. pull up, to, za, tc. recline, to, ma, né, tci, toho. pulse, the, niztu. recognize, to, yehor. pulverized, niipzi. rectangular, snotka. pumpkin, a, ta”. rectilinear, snotka. punch, to, ditk-, pxru. red, tcti. pupil, the, titcin. redbird, a, ktidéska. pupil of eye, the, su. redden, to, écti. purple, icti, reddish, icti. pursue, to, nozé. Red River, the, Tcahaman, push, fo”. reflection, ani. push, to, zta”, pa-. refuse, to, oz. push over, to, kan. related, hai. pustule, a, sipi. release, to, inhi. put, to, xhe, nondé, teu. remove, to, xpi, tc. put down, to, xvéhe. repair, to, kiko. put inside, to, ukpe itkaxéye. repay, to, apadi. put into, to, apzxa, xonhe. reprove, to, kyahi. put on, to, i%pi. resemble, to, uke. put on a hat, to, akue. rest face on hand, to, tiktxryé. put on shoes, to, wsi. return, to, de, hi, hu. rib, a, taxoxka. quack, to, hor, ° ribbon, icke. question, to, hayin. rice, sonyiti. quickly, iryonni. riddle, a, hadiyanhin, quicksand, a, xididihe, ma. ridge, a, piitsa. quietly, nitiki. ridgepole, the, ti. quit, to, za. right, the, spewa. right here, nétha. rabbit, a, tcétka. ring, finger, tcak. raccoon, a, attki. ring, to, hor. rail, a, du. rip, to, kayadi. railroad, a, xta”, né. ripe, tohi. rain, xohi. rise, to, né. rainbow, a, naukiddé omni. river, a, tcahama”. raise a person, to, ksupi. rivulet, a, yixyan. raisins, maktcuhi. road, a, né. ramrod, ajiks. roan (color), yust. rancid, pexinyi, tciya. roar, to, zuhe, xyumwe. Rapides, La., Atiz, Rapidya”, Tcidém™ma. roar of a hard rain, wave. rapidly, ixyo"ni. roar of water, the, wuzrwé. rat (all kinds), dus. Roaring Creek, Rapides Parish, La., rattan vine, the, tohorni. Yiryan, rattle, a, sahe. roast, to, yukini. rattle, to, sahe, koko, sina, tcinase. roasting stick, a, pstitki. rattlesnake, a, ndési. robe of skin, a, dozpé. raw, sahi. robin, a, siakuki. 312 BUREAU OF AMERICAN ETHNOLOGY rock, a, amu. roe (of fish), o. roll, to, na. roll up, to, xa, ni. roof, a, atitkse, ti. room, a, ti. rooster, a, ma. root, tudi, udi. root up, to, pzi. rose bush, the Cherokee, ziye. rosin, sintorni, yuxu. rosin, pine, ansudi. rough, dazka, xahi. rounded, poska. row, a, kititikt. rub, to, patcidu, pxit. rubbed, anything, dohi. ruffle (the feathers), to, xixika. rump, the, nindi. run, to, zyuhi, tan, run away or off, to, kozta. Russian, a, L. rustle, to, zy. sack, a, pahin. sacque, 2 woman’s, doxpé. sad, yandi. saddle, a, zoho. saddle, to, zoho”. saddle girth, mak. saddle maker, a, zoho”. salamander, ma, nstiki. saliva, titcku. salt, wasi. same, the, keheyan. sand, ma, pxaki. sap sucker, the, ti”, tca”. sardines, 0. satisfied, yandi. Saturday, Napi. saw, a, ke. saw, to, ke. sawing sound, to make a, zyi. say, to, e, hor. scale (of fish), ahi: scalp, to, tc. scalp lock, a, haxeye. scar, a, tcida. scare, to, iské, tax. scarred, tcidagayi. scatter, to, kinaxa, teu. scent, to, hi. schoolhouse, a, kdé. scissors, siathin, scold, to, kyathi. scorch, to, ade. scrape, to, kz, xohi. scraper for hides, si. scratch, to, xaye, stiki. scythe, a, tutsi. seam, a, pstiki. seat, a, xéhe. see! ema”! see, to, do”. seed, a, su. seek, to, ida. -self, pa. sell, to, asi. send, to, de, duta”. send for, to, atc. send hither, to, hu. sense, yandi. senseless, yandi. septum, nasal, aho, ptcii. serpent, a, ndési. set down, to, xzhe. set fire to, to, nao... « set on, to, dita”. set out (vegetables), to, pru. set up, to, si, ustiki. seven, no”pa. seven times, de-. sevenfold, pica. seventeen, ohi. seventeen times, de-. seventeenfold, pica. seventy, ohi. sew, to, pstiki. sewing machine, a, masa, psttiki. shade, a, si, natct. shadow, si naici. shake, to, na, tahi, yuhi. shake hands, to, si. - shall, dande, he, xo. shallow, xye. shaman, aya. sharp, piitsa, so”, sharp-edged, piiisa. sharpen, to, péiitsa. sharp-pointed, psinti. shave, to, zohi. shawl, a, tcikdéxyi. Shawnee, the, Sawa”. she, ¢, 7. sheep, a, tcétka. shell, to, rku. shine, to, uda. shingle, *kxapka. [BULL. 47 DORSEY—S WANTON ] THE BILOXI AND OFO LANGUAGES ole shining, tcidiitka. slippery, ictip. shirt, a, doxpé, ptcato. slippery elm, a, hi, tcin. shiver, to, xuki, tiididithe. slowly, hacyé. shoe, wazi. slow-witted, daka. shoot, to, kte, 0, afiks. small, miska, yinki. shoot through, to, fowe. smallpox, kdé, psiinti. short, natcka, tutuxka. smart, daka. shot, a, afiks. smeared, anything, dohi. shoulder, azé. smell, to, hi, pani, por. shoulder blade, aso”ti. smell badly, to, xyuhu. show, to, do”. smell strong, to, yamsi. shut, to, kitske. smoke, si. shut the mouth, to, akititu. smoke, to, si. sick, hauti. smoke hole, si. side, one, sa%hin. smoky, si. Sieve, a, atcta”, hadiya™hin. smooth, icdopi. sift, to, yahim. smooth, to, tcdo, xohi. sight (of a gun), do”. snail, a, poxono. silent, e. snake, a, ndési. silk, tcldiitka. snakebird, the American, kiidéska. silver, avisahi. snatch up, to, da. since, ka. sneak off, to, koxta. since then, étukz. sneeze, to, misi. snore, to, yaxdoké. snow, wahu. snow, to, wahu. snowbird, a, wahu. so, ttike, ifke. sinew, a, i%ka”, * sing, to, yaorni. singe, to, sidu. single, topi. sink, to, ani, kiduspé, wahe. sister, ksa®xa, ini, tanki. so far, éda”. sister-in-law, tckamni. so long, o”. sit, to, réhe, nanki, tani. soap, ici”. soapberry tree, aya”. six, aktixpé. soft, tpa™hin, waxka. six times, akiixpé. sixfold, piga. soiled, dé. sixteen, ohi. sole of foot, si. sixteen times, de-. solidago, the, ma. sixteenfold, pica. some, icina. sixty, ohi. some one, a”ya. sizzle, to, écise. somersault, a, takotci. skillful, spé. something, ka. skin, to, xké. somewhat, ka, tik. skirt, awode, doxpé, hau. son, yinki. skull, the, pa. son-in-law, toni. skunk, a, iska. soon, yatana. slapping sound, a, se, tdp. soon, very, uksani. ‘sledge hammer, a, sép. soot, peti. sleep, to, yani. sore, pahi. sleeves of a coat, doxpé. sore, a, pahi. slender, sndhi. sort, étuké. slide, to, zati. sort of, a, tiki. slim, sndhi. soup, wihi slip, to, tctip. sour, parka. slip off, to, kinti, south, the, nyuhuyewade, slipper, a, wazi. sow, to, icu. 314 BUREAU OF AMERICAN ETHNOLOGY spade, a, ma. Spaniard, a, Spani. sparrow hawk, the, kiskisayi. speak, to, e. speak to, to, ki®no. speech, e. spider, a, koxode nika. spill, to, tcu. spine, the, tavinhin, spirit, a, natci. spit, to, titcku. splash, to, porwe. spleen, the, hai, psidikyan. splinter, a, tcati. splinter, to, tcati. split, to, ktca, tcati. spoon, a, niskodi. spot (of dirt), a, atada. spotted, kdé. spread, to, kse, tcitctitka. spread out, to, xéhe. spring, the, mi. spring (of water), a, ani. Spring Bayou, La., Ani. spur, a, vaye. spur of a fowl, the, si. spurt water, to, su. squall, to, wahe. square, snihi. squash, a, ta”, squash, crook-necked, ahi. squeak, to, wahe. squealer duck, the, tahankona. squeeze, to, tcitcki. squirrel, a, nstiki. squirrel, a flying, tcika. stab, to, pru. stable, a, tohoxk. stain, a, atada. stairway, 4, si. stalk, a, udi. stand, to, za, né, si. stand up, to, tcitciitka, ustiki. star, intka. station, a railroad, xtu”. steal, to, siné. stealthily, nitiki. steamboat, a, nahati. steamboat landing, a, nahati. steer, wak. stem, a, udi. step, to, si. step over, to, pidi. sternum, the, mak. stew, to, we. stick, a, aya”. stick, to, daki, tspan, stick into, to, pru. stick through, to, kit. stiff, sathan, susuki. still, va, yuke. still further, e. sting, a, wsi. stingy, akste. stink, to, hi. stock (horses and cattle), yivika. stockings, si, so”. stomach, the, yirya”. stone, a, avzru. stop, to, xa. stopper, a, pstiki. store, a, kits. storekeeper, a, kits. storm, a, rixuvée. stout, savhan. straddle, to, pica. straight, kia. straight line, in a, kta. strange, Zi. strawberry, «si. street, a, né. stretch the arms out, to, tudé. stretched, natix. strike, to, kte. string, ivkan. string, to, si. striped, kdé. strong, sa”han, stub, to, hahon. stump, a, tudi. stump, to, hahon. sturgeon, a, 0. subside, to, xépi. suck, to, psi, utcitcpi. sucker, a, 0. sugar, ickuyé. sugar cane, tckuyé. sugar field, a, tckuyé. sugar refinery, a, tckuyé. summer, a, mi. summer duck, the, taha7ikona, taxpa, ptcasi. sun, the, ina. Sunday, Napi. sunrise, ina, hakanaki. sunset, ina, idé. sunshine, wide. superfluous, kiidani. [BULL. 47 DORSEY-S WANTON] THE BILOXI AND OFO LANGUAGES supernatural, zi. supper, psi. supple, kta. suppose, akan, sure enough, anisti, kohé. surely, anisti. surrender, to, tct. surround, to, psiki. suture, aho. swab out, to, patcidu. swallow, the, kiidéska. swallow, to, aduwazka, nayé. swamp, a, yohi. swap, to, lowe. swarm, to, avi. sweep, to, kse. sweet, ickuyé. swell, to, po. swim, to, pzd. swing, a, xoxo. swing, to, xoxo, piini, tcina. sword, a, psde. sycamore, the, aya”. table, a, ti. table cover, a, o”. tail, a, sindi. take, to, da”, ki, si. take care, ema”. take from, to, kyathe. take off, to, tc. take out, to, hakanaki. take together, to, yahe. take up, to, tcoo. take up a handful, to, psi. tale, a, yétci. talk, to, e. talker, a great, tcedi. tall, hedan, naské, tidé. tar, sinnitomni. tea, tyi. teach, to, yéhon. tear, to, sa. tearing sound, a, tcdde. tell, to, kanhi, kiti. tell a tale or story, to, yétct. temple, the, taxpadi. ten, ohi. ten times, de-. tender, yifiki. tenfold, ptga. tent, a, ti. terrapin, a, tcltceki. Texas, Téksi. 83515°—Bull. 47—12——21 that, te, e, he, kinhin, ko, skane. that distant one, né. that way, xudedike, tuka. thaw, to, siné. the, kinhin, ko. thee, ay. their, e. them, daha. then, te, kan, there, e, éti, he. therefore, on, kan, these, yuke. they, ¢, i, -tu. thick, dikitctipa, tcdki. thicket, isa. thief, a, siné. thigh, the, taki. thin, hadehi, supi. thing, ka. think, to, yandi, yihi. thirsty, dodi, uxwi. thirteen, ohi. thirteen times, de-. thirteenfold, pica. thirty, ohi. thirty times, de-. thirtyfold, ptca. this, do, éti, te, yahe. this way, ndao. thither, akuwe, e. thorn, a, xiha. thorn tree, a, ziha, ayan. thou, ay. - thousand, a, tsipa. thousandfold, a, ptga. thread, a, inka”. thread, to, zta”. three, dani. three times, dani. threefold, ptca. thrice, dani, de-. throat, the, dodi. throughout, nani. throw, to, kintcé, teu. throw away, to, nondé. throw into, to, kde. throw on, to, asd/i. throw the head back, to, ania. thrust at, to, pru. thrust through, to, kit. thud, a, koko, pike. thumb, the, tcak. thunder, tuhe. thunder, to, tuhe. 315 316 BUREAU OF AMERICAN ETHNOLOGY Thursday, Yani. thus, étike. thy, ay. tibia, the, yukpé. ° tick, a, kanatcki. tie, to, du. tight, taninhe. tightly, tavinhé. till, kde. time, the second, tc. tin, yéskasa”. tip, the, pit. tired, to be, upi. toad, a, kton. toadstool, a, txoki. tobacco, yani. tobacco pipe, si. today, napi. toe, a, si. toe, the second, itca”. toenail, a, si. together, kode. together, two, no"pa. tomorrow, wité. tongue, the, yétci. tonight, psi. tonsils, dodi. too, he, yan. tooth, a, i%su. toothache, isu, ne. touch, to, puvi, titce. touchhole of a gun, ajiks. tough, stciiki. toward, -wa. town, a, ta”. track (of any creature), si. trade, to, asi. trail, to, toho. trailing something (as dogs), ma. translucent, uda. transparent, uda. trap, a, inka”. trap, to, ivkan. treat, to, on. treat (a patient), to, zi. treat badly, to, zak, yarikon, tree, a, aya”. tree, a dead, tcétka. trench, a, kiido. trouble, iciwa. troublesome, tciwa. trousers, nindi. trout, a, atcohi. trunk, a, za, udi. tub, a, tipi. Tuesday, Yani. tumbler, a, ani. tunic, a, ptcato. Tunica, the, Tunicka. turkey, a, ma. turn, to, na, ni. turn back, to, pana. turn over, to, ztu, tako’tci. turn somersaults, to, tako’tct. turnip, a, hapi. turtle, a, tcitceki. twelve, ohi. twelve times, de-. twelvefold, pica. twenty, ohi. twenty times, de-. twentyfold, pica. twice, de-, no™pa. twilight, psi. twins, antatka. twist, to, ni. twitch, to, wide. two, nopa. twofold, ptea. ugly, dé, kiidani, pi. umbrella, si. unawares, itiki. unbraid, to, xke. uncivilized, sahi. uncle, adi, atcki, tukanni. uncooked, sahi. uncover, to, pide. under, itka, kuya, yaskiya. undergrowth, aya”, undermine, to, ké, kuya. underneath, kuya. underneath, to go, tékamago™ni. understand, to, spé. unfinished, éda. unripe, tohi. . untie, to, du. until, kde. untrue, si. unwilling, ox. unwrap, to, du. up, kohi. upon, tawiyan. upright, kta. upset, to, xtv. upward, kohi. urge on, to, duta”, urinate, to, dix. [BULL. 47 DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES aT urine, diz. us, daha, yan, use, to, ov. use an ax, to, ayi” tanini. use up, to, tca. valley, a, kwinhi. vein, a, hai. venison, fa. very, kohé, xé, ati, sti, wa. vest, a, yadeéta. village, a, tan. vine, a, panhin, vine, her, ukankayi. vine, leather, mantuhu. violin, a, hon. virgin, a, topi. vomit, to, kné. vulva, yistki. wade, to, kiini. wagon, a, xta”. wait, to, hedikan(tca), yihi. walk, to, ni. walk on ground, to, ma. wall, a, ti. want, to, yihi. war, a, kie. warbler, the yellow, kidéska. ‘warm, mi. warm, to, mi, peti. war whoop, a, komomo. _ wash, to, tca. wasp, a, kanzi. watch, ina. watch, to, wata. water, ani. watermelon, ko. wave, a, ani, xoxo. we, vik. weak, sathan, witda. wear, to, o”. wear around neck, to, nitpiini. weary, upi. weasel, a, iskixpa. weather, napi. - web (of a spider), inkan, Wednesday, Yanni. weed, a certain, dudayi, xo. week, a, napi. weep, to, avhin. weigh, to, tike. weird, «i. well! inda! well, pi. well, a, ani. well, to get, ini. west, the, idé. wet, kido. what, ka. what? tcak. wheat, sorpzi. when, di, hat, hantca, hi, kan, ko, xyan, yar, yatika. when? tcokanan, where, za”, yan, where?P tcak, tceuwa. wherefore? xyexyo, tcidiki. whereupon, ka”. which? tcidiki. while, -ya"kan. while, a, sahi. whip, a, tkon. whip, to, tko”. whippoorwill, a, tcipanakono. whirlwind, a, xiixwé. whirring sound, to make a, tinwé. whisky, ani. whisper, to, e. whistle, to, xywwe, side, sitside. white, sa”. whitish, sa”, whole, the, pana”, whoop, to, wahe. whortleberry, hapi. whose, ka, tipeta. why? zxyexyo, tcidiki. Wichita, the, Witcina. wide, pica. widow, a, tcodon. widower, a, tcodo”, wife, yirka. wild, ksapi, sahi. will, dande, xo. wind, the, vizrwé. wind, the north, xiiniimi. window, dyepi, wahe. window glass, do”. wine, ani. wing, axé. wing feather, azz. wink, to, pits. winter, ana”, wipe, to, patcidu. wish, to, ox, te, yihi. with, o”, with, to be, iya. within, itka. “ 318 without, to be, niki. wolf, ayihin. woman, a, anzti. woman, an old, a”ya. wonder, to, kika. wood, aya”. wood duck, the, taxpa, ptcasi. woodpecker, ica”. woodpecker, a variety of, pukayi. woodpecker, the ivory-billed, te“i7ik. woodpecker, the red-headed, kiidéska. wool, tcétka. woolen cloth, tcétka. work, to, tami. worm, a, tamoki. worthless, wiki. would, na. wound, to, yukawe. wrap, to, du, po. wren, icina. wring out, to, tcitchi. wrinkle, a, kiido, kuhi. wrinkled, to be, sisi. write, to, kdé, on. BUREAU OF AMERICAN ETHNOLOGY wrist, the, tcak. wrist guard, a, apedehe. writhe, to, na. yard, aku. yard (measure), a, ahityehi. year, a, mi. yellow, si. yellow bird, kidéska. yellow-hammer, the, omayi. yellow warbler, kidéska. yes, a”, he+-/ yesterday, tohana. yet, kiké, xa. yolk, inti. yonder, e. yonder, over, iva”. you, ay. you (obj. pl.), daha. young, sa”ya. young, the, yifiki. youngest, aka. your, ay. youth, a, fopi. OFO-ENGLISH DICTIONARY Norr.—In arranging this dictionary the following order is observed: a, a” (or afi), b, e, en, f, h (including z and z), 7, im, k (including g), 1, m, n, 0, 0”, p, s, ¢ (Eng. sh), tc (Eng. ch), ¢ (including d), u, uw”, w, y. g is probably identical with the Biloxi metre and d with the Biloxi medial t. tc isan independent sound intermediate between the sibilants and ¢. 2, x, and h all usually stand for the aspirate which fol- lows several Siouan consonants and is particularly prominent in the Ofo language. Superior m (™) occurs sometimes before p or b and indicates an m nasalization. abaho’, hail. abaiya®’te, a dream. abashi’sk®, fog. aba/si, aba’si, a chicken.—aba’si ya’ iki, or aba’si ya’/nki, hen; abasdoki’, or abas- to’kt, rooster; abastcv iki, little chickens; aba’s k’ade’si, guinea hen, ‘‘spotted hen;” aba’stuta, chicken-hawk. abo’fti, bad, evil. abo’ki, a river.—abo’ki ke’dji, a river bend. a’bowe, to poison, poison.—aba’bowe, I poison; tca’bowe, you poison; a/fikwa a’bowe, someone poisoned. afha, white. afhi/hi, it stops, to stop.—a’nic lo’lohe afhi’/hi, the current. afho’ti, cane-brake. afpé’ni, to forget, not to know.—bafpéni, I forget, or do not know; tcafpé’ni, you forget, or do not know; otafpé’ni, we forget. afta’ti, to prick.—abafta’ti, atcafta’ti, you prick. ahe’, ahi’, horn (of deer, etc.).—itzxa’ ahe’, deer-horns. ahi/hi, blood.—aba’hihi, my blood; atca- hihi’tu, your (pl.) blood. ahi’te, to land, disembark. a’xnaki, axnaka, out of, it is nearly light, it is just rising, it is out.— Vla axnaki’, the sun rises. a/ni aka’- gnaka te/kna, I am going out of the water. a’ho, bone. a’ho, the haw (black or red). a’kaftati, to nail.—abakafta’ti, I nail; atcakafta’ti, you nail. akale’wa, to stand up.—bakale’wa, I stand up. I prick; akanafpa’ka, bow, semicircle, arc.— asho’hi akanafpa’ka, rainbow. akapé’, six. a’kde, to find.—ba’kde, I find; tca’kde, you find. akfu’, bead.—akfu’ fhi, yellow bead; akfu’ ifthépi’, black bead; akfu’ atchu’ti, red bead; akfu’ itho’hi, blue bead; akfu/ afhan’, white bead. akhai’yi, cushion, pillow. akxe’, to plant (cf. khewe).—ba’kxe, I plant; tca’kxe, you plant. akhi’pi, satisfied.—abakhi’pi, I am satis- fied; atcakhi’pi, you are satisfied. akhi’si, aki’si, turtle.—akhi’si sxipka, soft-shelled turtle; akhi’/st patchii’ti, red-headed turtle (pa, head; tché’ti, red). akhi’si, akxi’si, the caul (Creole: /a toi- lette), the spleen (Creole: la rate). akho’ba, a’kxoba, stout, strong.—i’to akho’ba, ito’ a’kxoba, a stout man, a strong man. akho’hi, prairie. akho’tca®, akho’tca, out, outside.— akho’tca” ate’kna, I go out; akho’tcan cte’kna, you go out; akho’tca até’, I go outside. akho’té, akho’te, under.—abo’ki akhé’- té, river bank. akx6"hi’, a worm found beings. akhu, ku, to give.—bakhu’, I give; tcakhu’, you give; a’ikwa akhu’, one gives. akhu’hi, I am giving it to him; atcikhu’, you are giving it to him; tcakhu’, he is giving it to you; minti/ atctkhu’, he is giving it to me; oMtci- khu’bé, give it to me! (with future suffix); anictkho’, give me! tct/tcaki 319 in human 320 antcku’, give me your hand! a’khu, to give to eat; aba’khu, I give to eat; atca’khu, you give to eat. athi’si tciku’, you give medicine. akifhi2’tku, Saturday. akiktce’hi, a flower.—ila akiktce’hi, sun- flower. akisho’tia’taba, a lizard. a/kiska, grass, bush.—a’kiska ktce’hi, rosebush. ako’hi, to shout, to call out.—bako’hi, I shout; tcako’hi, you shout. kia’we tiko’hi, what do you call? mi”’te kia’we iba’kohi, what am I calling? tca’kohi, you are calling. ako’cka, gizzard, his gizzard. akosi, bee.—akon’si wit’shu, honey. ak62’ti, a peach.—aként atcv’ti, a plum; akov’t pald’ska, an orange or a lemon. (The Jesuit missionary Poisson men- tions contai as the name which “‘ our Indians”’ give to the plum, and this may have been taken from the Ofo lan- guage, but it is at least as likely that it is from Quapaw, Poisson having had the Quapaw (or Arkansa) mission.) akshi’ki, mad, crazy. aksho’ti, alligator. aktca/hi, to boil.—a’ni aktca’hi, water boils. aktca’pi, near.—abaktca’pi, near to me; atcaktca’ pi, near to you. a’ktché, to spit (cf. tcahe).—ba’ktché, I spit; tca’ktché, you spit; ona’ktché, we spit; tcaktcé’, spittle, your spittle (?). akta/tci, friend.—abakta’tci, my friend; tcakta’tci, your friend. a’ktati, to love.—ba’ktati, I love; tca’- ktati, you love. akte’hue, akte’hu, to shut up.—bakte’- hue, bakte’hu, I shut up; tcakte’hue, tcakte/hu, you shut up; o®akte’hue, onakte’hu, we shut up; akte’hu, shut it! abakte’/hu, I shut it; atca’ktehu, you shut it. a’ktha, to watch.—ba’ktha, I watch. a’kti, bug, insect. akti’si, paper.—akte’sue, to write; bakte’- sue, I write; tcakte’suwe, you write. akte’sue i fpe, to read; bakte’sue i”’fpe, I read. a’ktucp6"cka, to splice, to patch.— ba’ktucpé’cka, I splice or patch; tca’- ktucp6™cka, you splice or patch. BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 a’ktuwa, to gather, collect.—ba’ktuwa, I gather or collect; tca’ktwwa, you gather or collect. a’kuitcu®’, to be stingy.—ba’kuitcun, I am stingy; tca’kuitcu, you are stingy. akyu’we, to send.—bakyu’we, I send; tcakyu’we, you send. ‘ ala‘hi, alahi’, skin, bark, also the shell of a turtle, etc.—bala’hi, my skin; tcala’hi, your skin; 7txa ala’hi, buckskin, deer- skin; apha’ alahi’, scalp, ‘‘head skin.” alapha’, whisky.—alapha tcu’ti, red whisky. alu’thé, to be drowned.—balu’thé, I am drowned; tcalu’thé, you are drowned; onlu’thé, we are drowned; mitt balu’- thé, I drown myself; mihin’sa balu’thé, I drown myself; mihin’sa etcin’ti balu’- thé, we drown each other; thisa alu’thé, he drowns himself. amapho’ska, amaphii’ska, the common partridge (Creole: perdrizx). amashfi’pka, palmetto. amasku’wé, salt.—atk amasku’/wé, sugar; afho’ti atk amasku’wé, sugar-cane. amaspo‘’hi, amaspohi’, tobacco-pipe (cf. pthi, hole). amatcho™”, a/matcha, a/match6, down, low, low down.—a’matcha ba- te’kna, I go down. amawacté (?), to let go, release.—ba’ma- wacté, I let it go; tea’mawacté, you let it go. ama, turkey.—ama” iya’fiki, female turkey; ama” ito’ki, male turkey. a’ma®, land, country, ground.—a’ma” tu’fthahe, to hoe land; a’ma khe’we, to plow land. a/mifé, to sneeze.—ba’mifé, I sneeze. amifhi’pi, parasol, umbrella.—amifhi pi tca’ni, you take your parasol; amitfhi’pi ba’ni, I take my parasol. ami/hu®, amihu®, fever.—ami‘hu® fhi, yellow fever. ami’shu, to fan, a fan.—bamv’shu, I fan; tcami’shu, you fan. am6fi, am6’fi, iron, a pot, pottery.— amé’f okho’e, lid of a pot; amofhasv’, amonfha’si, money. amo”fhasi’ ishu’hi, amo’ fi iwé’fi, brass, copper. amo”fhas afhav’, amofha’si afhér’, silver. amon’ Shas tfhi’, amofha’si fhi, gold. améns ta’nufhav”, one dollar. amon’ fi atkii’st, scissors. amé’fké, scythe. amé’fkala- DORSHY-SWANTON] THE BILOXI AND lu, amé’fkalala, to ring, also a bell.— bamo’fkalalu, I ring. am6’fiki, the breast.—atce’k mé’7iki, the ribs. ampho’ska, a drum. ampti’yaho, it thunders. amtca’ki, it lightens. anapha/si, flour.—afigo’fa flour, ‘‘white man’s flour”; anapha’si, corn-meal. a/ni, ani’, water.—a’ni than, the ocean, ‘“ the big water.’’ a’/ni, to take.—ba/’ni, I take; tca’ni, you take. anisho’pi, a cup. ani’si, to play (as children) (cf. 7to- nist).—abani’si, I play; tcani’si, you anapha’si, atce’k play. anita’, to wash.—banita’, I wash. ano’, north, winter. < ano’ska, orphan. andja’ki ke’hi, one thousand. andjo’fta, aMdjo’fta, a®djo’fta®, cloth, clothes, clothing.—a”djo’fti-pa’sti, soap. anthu/hi, vines, creepers.—a”tho’hi fté’- pt, muscadine. apasko™, apasko’, a/pasku, bread (Biloxi, pa’ska).—apasko”’ bo’wasi, I need bread; apaskot — tco’wasi, you need bread. a’pasti, apasti’, to wash, bathe one’s self or clothing.—ba’pasti, I wash; - hiv’sa apa’sti, to wash one’s self; andjo’fti-pa’sti, soap. aphe’ni, to fold.—aba’pheni, I fold; tcaphe’ni, you fold; aphenit’xku, a little bundle. aphe’ti, aphi’ti, fire —aphe’cni, aphe’sni, the coals; ape’shihi, smoke. jpe’tota, a match. aphe’sa nagi’, fire-place, chim- ney. ape’shiht pho’hi, smoke-hole. iya’tt ape’shihi, steamboat. a’pxi, leaf.—aphi’fo’tka, pecan. apho’, owl (Creole: grosse-téte hibow).— apho’ nagi’, a™pho’ naki, screech owl. aphohi, to smell. aphi’ska, _fist.—baphii’ska, tcaphw’ska, your fist. api’/ntcu, nose.—bapi/ntcu, my nose. a’pofhe’, to steal.—abapofhe’, I steal; atca’pofhe’, you steal; a’pofhela, a thief. a’pshusé, to belch (Creole: roter).— ba’pshusé, I belch. my fist; OFO. LANGUAGES Syl | a/shé, to sit.—ba’shé, I sit; tca’shé, you sit; ona’shé, we sit down. ashe’, frost.—ashito”, a big frost. asxe, to hear.—tci/asve, do you hear?; tci/asxe kia’wehe, do you hear what I say? ashehi, to laugh, he laughs.—bashehi, I laugh; tcashehi, you laugh; tcu’pi ashehi, alllaugh. ba’shehi, I laugh at or make fun of some one; tct”’shehi, you laugh [etc.]; imshe’hi, he laughs [etc.]; onshe’hi, we laugh[etc.]; 7shehi’, someone laughs. ashoha’, ring-necked plover, or killdee (Creole: pluvier). asho’hi, asho’i, a/shohi, rain, to rain, it rains.—asho’hi akanafpa’ka, rainbow, ‘“‘rain bow;’’ a’shohi kiu’knao, rain is coming. asho/ni, crawfish. asho’pi, to drink.—basho’pi, I drink; tcasho’pi, you drink. ashu/se, a’shusé, the wind, it blows. askho, askhole, to stand.—baskhole, I stand; tcaskhole, you stand; tcaskho, get up! aspa(?)’, to chop. asti‘ki, boy. ast6™ki, girl.—asté’ki-ki’ska, little girl. aco’co, to cough. atce’ki, corn.—atce’k nu’fha, ear of corn; a’tcak-bi’ska, hominy grits; atcik-napasi una’fi, corn mush. afgo’fa tce’ki, rice, ‘“‘white man’s corn.’ atce’k napha’si, corn-meal. a’tchaka, grasshopper (Creole: sotriyeau). atche’tka, atché’tka, rabbit. atch@’fiki, dog (Biloxi, atcd/fki).— atch’ figast, atcu/fgasi, horse. atcu’figas nashu’sita®, mule. atchtiv-djv rik, puppy, ‘‘little dog.’’ ‘ atcokfa’, to lie, tell a falsehood.— batcokfa’, I lie; atcokfa’ fha’la, liar. atcu’fi, ashes. atcu’ta, atcu’ta, the dove (?), wild pigeon (?) (Creole: tortue or tit). atchu’ti, teu’ti, red.—te’ska atcu’ti, de’ska atchuti’, cardinal bird. a’ni tcu’ti, abo’ki teu’ti, Red river. ataf: atafte’, atafthé, atafthe’, to burn.— batafte’hawe, I burn it; abatafte’, I burn myself. aphi’ti atafthe, it is burnt in the fire; atafthe’hawe, I burnt him; atafthe’hawe, atcatafthe’/hawe, you burn 322 it; atcatafthe aba’tafthe, they burnt each other. bi/hi athafte’hawe, I burn. my mouth. aitafhi/ska, scorched. ataki‘ti, a lock. atako’fé, meal made of parched Indian corn (Biloxi, athdé’ke). atatcha’, a’tatcha, hot, warm; steam, vapor. ani a’tatcha, warm water; cto’hi a’ni a’tatcha, you see warm water. amo’nfa atatcza’, the pot is hot. ata- tcha’wa, to warm something; batatcha’- wa, I warm something. ate’we, to throw away.—bate’we, I throw away; tcate’we you throw away. a’/thahi, frozen.—ba’thahi, I am frozen; tea’thahi, you are frozen; a’ni a’thahi, frozen water. atxa/nta, wildcat (perhaps atza’n thon, “hig cat”).—ta®tci’7iki, the cat (per- haps atza’n tc?’ 7iki, ‘‘ little cat’’). athe’, a dress.—athe’ tu’ska, skirt; a’the okpe’, to put on a dress; aba’thé, my dress. athi’, atxi’, a house.—abati’tca ate’kna, T am going home (abatitca, home). athi’, father, his father.—bathi’, father; tcathi’, thy father. atho’nogi, to exchange, to trade.—ba’- thonogi, I trade or exchange; itca’- tho’nogi, you exchange or trade. atxo’ska, skunk. a’thothi, to run.—abathothi, I run; acthothi, you run (imperative); abatxa’- abé, I am going to run; abatza’kiba’- Ffpeni, I can not run. ati‘kna, to climb (cf. te).—abati’kna, I climb; atcaati’kna, you climb. atipo™tuska, to weave.—batipow tuska, I weave. atisho’skatha/‘la, atisho’ska-atha/la, sparrow-hawk (Creole: sparrier). ati’si, medicine (modern and ancient). ati/tcoka, floor. atkapha/hi, beard.—ba’tkapha’hi, beard; tca’tkapha’hi, your beard. atka’té, a rope. atki’tco.—intufa atki’tco a’te, he went to town. ato’, potato, sweet potato.—ato’ a’ iiglifi, Irish potato; ato’ afha”’, white or Irish potato; ato’ atcaki’, wild or marsh po- tato. ato’k(i), summer, also spring, south.— atok nufhan’, one year. my my BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 ato’nahi, to fall.—bato’nahi, I fall. ato’yé, tocatch.—bato’yé, or mit’ ti bato’- yé; Lcatch; tcato’yé, you catch; ho atu’- yi, I catch fish; ho tcatu’yi, you catch fish. ato™hi, to see, to look.—atowhi, atuv’hi, T see or look; cto™hi, ctuhi, you see or look (see him, you see him); o”ton’hi, ontuwhi, we see or look; teu’ pi cto™’hi, you all see; ctowhi te’ska, you see that bird; atovhi’ min’ti, let me see! yeton’ hi, he sees me. cto’hia’nia’tatcha, you see warm water. ato™hi, to sing.—batowhi, I sing. atubanitci, to wrap up, to twist.—abatu- bani’tci, I twist it or wrap it up; mi’nti atu/bani’tci, I wrap something up; tei/nti atubani’tci, you wrap something up; inti atubani’tci, he wraps some- thing up; 0”’ti atubani’tci, we wrap something up; etca”sa’ tubani’tci, hold on! we wrap something up; etca”sa’ abatu/banitci, hold on! I will wrap something up. atu’nahi, to turn, to go back.—abatu’- nahi, batu’nahi, I turn, I go back; tca’- tunahi, you go back; ctu’nahi, or ctd’- nahi, you turn, go back! ontu/nahi, we turn. atuphé”™ tuska, a basket.—atuphé tuska tutu’ska, a basket-handle. atucna/hi, atucnahi’, atucnawa, atuc- nawa’, hurry up! hurry! hasten! make haste!—batucnahi’, I hasten; atucnawa tca’kiu a’ctuté, make haste and come and eat! atu’ti, cooked, he has cooked; ripe, it is done.—batu’ti, I cook; tcatu’ti, you cook; ontu’ti, we cook; tcatu’titu, you (pl.) cook; atu’titu, they cook. a’tutue, to be cooking; aba’tutue, I am cooking; tca’tutue, you are cooking. atutka/fi, to break.—itca”’ atutka’fi, to break a stick. a’ye, to cry.—i’baye, I cry; v’tcaye, you cry; o”aye, we cry. ayo’ ti, to light a lamp, a blaze, a flame.— bayo’ti, I light; tcayo’ti, you light. atfhe’pi, an ax. atkfi/nté, a®kfi/ntaki, ugly. al’kindé, manure, dung. a/figlif, afigli’f, another.—a’figlif i’lé, av glifhi imlé, another language, the English language, you can speak Eng- DORSEY-S WANTON] lish (?). afigli/f ito’, an American man, ‘‘another, different, or foreign man.’’— anigli’f he’mu, an Indian; afigli/f he’mu ule, the Indian language. afigo’fa, afigo’f ito’, white man, espe- cially a Creole.—afigo’fa tce’ki, rice, ‘‘white man’s corn;” afigo’fa anapa’si, flour, ‘‘white man’s flour.”’ afikonaki’, afikunaki, beans.—afikonaki’ pada’fi, lima beans, ‘‘flat beans;” ankunaki wav’ fka, peas. atku’naka, humming-bird. a/fikwa, person, someone, somebody.— ankho’cka, baby. a®txo’xa, slime. a®to’hi, eye.—a”’to a’lahi, eyelid; a”’to hihi’, eyelash, eyebrow. a®toni’ki, blind.—antokfi’, cross-eyed. attuskhé’, knife. a®wal’fka, onion (see aikonaki’). ba/hu, te’ska ba/hu, the common robin (or the little blue heron) (Creole: petit gris). ba’ka, where.—ba’ka tcakiu’, whence do you come? be’ko®, who is it? who?—be’kor tcin’ti, who are you? bohona/hi, near, beside.—a’ni bohona’hi, near or beside the water. bokxi’, abroad, away, off.—boki’x te’kna, I am going abroad. bu’te, to shine.—babu’te, I shine; tcabu’- te, you shine; 7”’tuk bu’té, it shines; upo’ fi la bu’té, the moon shines. efhahi’, 6’fhahi, efhahi’, a long time, old times, always.—éfhahi’ti te’kna, he has been gone a long time; éfhahi’tt cte’kna, you have been gone a long time; éfhahi’ a’tufthé, he has passed a long time. efhahi lemér’ti and’nki, T have lived here a long time. a’fikwa é’fhahi, people of old times. ehd™he, to grunt (like a pig).—behdhe, I grunt. e’ki, a cliff or hill (Creole: un écore).— e’ki tom, a mountain, ‘‘a big hill.’’ ephu, pawpaw (Creole: jasmin). e’skha, buzzard. e’tcahua, fast (Creole: vite).—be’tcahua, I am fast. e’tcat’sa, in a little while, by and by, hold on! THE BILOXI AND OFO LANGUAGES 323 éthe’ni, meat. &tik6™so, grandfather.—bétik6"’so, my grandfather; écétik6"’so, your grand- father. fafanaki, mulberry (Creole: murier). fa/kumi, seven. fa’tfate, to whistle.—bafa’tfate, I whistle; tcafa’tfate, you whistle. feska’, hog.—feska tci/fiki, pig, ‘‘little hog”; feska-tca’ki, opossum, ‘‘forest hog” (?); féskitct, fat (evidently ‘‘hog tat”). fha’ki, pain.—abafhaki, I have a pain; atcafhaki, you have a pain; nashu’si Sha’ki, earache. fha/la: atcokfa’ fha’la, a liar, story-teller. fhi, yellow.—ami’hun fhi, yellow fever; ttcofhi’, yellow tree (Creole: bois jaune). fxit’te, tail—/feska fxi’ti, pig’s tail; ho fxinte, fish’s tail. o”’taske fhin’té, comet, ‘‘tailed-star.’’ flo’hi, long.—no’ pi flo’hi, a long day. fte’tka, tall. fto’tka, a circle, round. hafé: dukha’fé, to scratch; aba’dukhafé, I scratch; tca’dukhafé, you scratch. hé’tani, to think.—bah@tani, I think; tcahé’tani, you think; tcahé’tanitu, you all think. hiti: ahi’ti, to kick; abahi’ti, I kick; atcahi’ti, you kick; min’ti abahi’ti, I kick; ttcaki’ti, we kick each other (?); itcabahi’ti, I want to kick you. hi®’sa, self.—mihin’sa, myself; mihin’sa etcin’ti, ourselves; thin’sa, himself. ho, fish. ho’hé, to bellow (like a bull), to howl (like a wolf). ho’cka, child.—ho’cka mi’tha, my child; aikho’cka, baby. hpi: dukhi’pi, to dig.—badukht’pi, I dig; tcadukhii’pi, you dig; o%dukhii’ pi, we dig. i’fha, tooth.—7’fha ite’, toothache. i’fhu, seed.—akd/nt ifhu, peach-seed, peach-stone; u/tu v’fhu, acorn. iftapta™’, ten.—iftaptav’ nii’fha’, eleven; iftapta’ num’pha, twenty; iftaptar’ ta’ni, thirty; tftaptan’ to’pa, forty [etc.]; ifta’pta nufha’, one hundred. ifté’pue, to pull out.—bifte’pue, I pull out; ¢tcifté’pue, you pull out. 324 ifthépi’, ifthé’pi, ifthi’pi, black, also coffee.—abo’ki or a’ni ifté’pi, Black river; 7/tépi ito’, black man, negro; te’ska ifthi’ pi, blackbird; ifthe’ pv’, coffee; ifthepi’ tca’yu, make coffee! tcitasho’- hi Ufté’pi, black moss. : ifthe’yi, left.—tcak ifthe’yi, left hand. hi, ihi’, mouth.—bi’hi, my mouth. ihi’, ithi’, hair, feather, wool.—tesk ihi’, bird’s feather; ci/tkasht inhi’, sheep’s wool; apxa’hi, head hair. iko’ni, grandmother.—biko’ni, my grand- mother. Vla, luminary.—no”’pi ila, sun, ‘‘day luminary; ” upo’fi la, moon, ‘‘night luminary;” upo’fi la bu’té, the moon shines; ila nu’fha, one month; ?la intu’ka, sun-gazer or American bittern (Creole: vise-en-l’ air). ilé’, iM16’, to speak, he speaks, lan- guage.—ibalé’, I speak; itca’lé, you speak; tcu’pi ile’, all speak; mi”’ti ba’le, I speak; tcin’ti tei’/le, you speak; on ti ile’, we speak; min’ti iyav iba’lé, I, a woman, speaks. a”glif inlé, another language, or the English lan- guage; anglifhi inlé’, the Indian lan- guage; mint inlé (or vlé), my lan- guage. iletci’, ile’tci, tongue.—cile’tci, tcile’tci, your tongue.—ale tci, to lap; bale’tci, I lap; teale’tci, you lap; o®ale’tci, we lap. ‘{phi: tphiba’/wi, iphi/bowi, ephi’/pawi, up, high, above.—iphibawi hate’kna, I go up; tphi/bawi itcon’, high in the tree; Iphiba/wi-ito’, ‘“The-man-up-above,”’ God; Ito’ itxan’ tphiba’wi, God, ‘‘ Man- big-above”; athi’ tphi’pawit, up stairs. epi’tcon, high, up; epi’tcon te’kna, to go up. i’shi, full. : ishu/hi, to stink, to smell bad.—bishu’hi, I smell bad; tcishu’hi, you smell bad; tcamuwacte’ tcishu’hi, go away, you smell bad! itca’hu, to sing, a song, itca’ki, itca’ki, hand, fingers.—bidja’ki, my hand; a’fikwa itca’ki, someone’s hand. ittca’ki ton, ttca’ki tar, thumb, ‘* big finger” (?); ttca’ki tct’/ iki, fingers, ‘ little fingers’’; tcitcakt afitcku’, give me your hand! itca’kapac le’ki, finger- ring. by BUREAU OF AMERICAN ETHNOLOGY (BULL. 47 itcakofti’ftu, kidney. itca’masi, to salute, to greet, to say ‘‘bon jour” to one.—bitca’masi, I salute. itca/nti, the heart. itcapi, lips.—bitca’pi, my lips. i’tcacpha-a’hnaku, mushrooms. itcath6", mortar.—itcatho’pka, pestle. itce’pi, door.—itce’pi ki’ska, window, ‘“ small door.”’ itchepi’, itchipi’, dirt, dust. itchi’, fat, oil, grease. itcho’hi, green, unripe. itco’lé, chief. itco’ti, neck, throat. itco™”, itca®’, i’tco™, tree, wood.— itcatu’ska, tcétu’ska, a stick. tteatcin’ki o’phi, a thicket of bushes, lots of bushes. -itcofhi’, yellow tree (Creole: bois jaune). itcand’nki, a fence. ‘ttca’- pheti, torch, ‘‘fire-stick.’”’ itcaplu’, thorn-tree. itca’ni, tobacco. ita’tiska, back.—bita’tiska, my back; tcita’tiska, your back; o®ta’tiska, our backs; tcité’tiskatu, your (pl.) backs. ite’, i’te, e’te, to suffer.—bi’te, I suffer; tei’te, you suffer; a’pha ite, headache. e’tete, sick, keeping on suffering (redupl. form); abe’tete, I am sick; atcé’tete, tce’- tete, you are sick; otete’, we are sick. ite’hu, to touch. itxa, ite, to have, own, possess.—mi"ti tza, it is mine; éci”’ti txa, it is yours; ito’ “te, to marry (said of a woman); iyan’ ite’, to marry (said of a man). aba’thé tininki, I have no dress. hocka- mi’tha, my child; tokmi’tha, to’kmitzxa, my brother; toktcin’txa, your brother; toko’txa, our brother. ithi/nani, wife.—bithi’nani, my wife; ti/nani ni’‘ki, a widower, ‘“‘his wife not ”; ténani thé, a widower, ‘‘ his wife dead.”’ ithe’fi, the’fi, belly. itho/hi, ito’hi, blue.—t@ ska itho’hi, blue- jay. itho™’, itho’fi (see ithé”’), big, large.— im’tufi tron, a large town; bi’txon, I am large; tci/txo”, youare large; 7’tzo”, he is large; tcu’pi v’txon, we (they) are large. a’/ni txom, lots of water, much water. ith6™, to grow (cf. tthon’, big). itho™fka, sister.—bitré™’fka, bithon’fka, my sister; tcitvér’fka, your sister; bitrom fka itxin’to, my sister’s husband. DORSHY-S WANTON] THE BILOXI AND itxu™hi, cord, ligament. ito’, a man, a male.—ito’ niifha’, a man, one man; Ito’ itxa”’ tphiba’wi, God, ‘* Man-big-above” (see tphi). iwa’, to’sleep.—biwd, I sleep; tciwd, you sleep. i’ya, deer. iya’, raccoon (there is a slight difference between this word and the above, ap- parently, but not certainly, due to accent). iya’fhu, blackberry. iya’ti, pirogue, canoe, boat.—iya’ti ape’- shihi, steamboat. iya™’, woman. iyo’naki, to mock.—te’ska iyo’nakt, mock- ingbird. fhi/hi, ifhihi’, afraid, scared.—tba’fhihi, aba’fhihi, I am afraid, I am scared; ttca’ fhihi, itev’fhihi, you are afraid, you are scared. iM’ fpé, to know.—iba’fpé, I know; tca’fpé, you know. akte’sue i fpe, to read; bakie’sue i fpe, I read. ¢phe’we, to teach; bifphe’we, I teach; tcifphe’we, you teach; ifphetci’we, you teach me. i"khe’hi, it is enough. ikta’we, to hate.—birkta’we, I hate. i”’tco, i@tco’, body, flesh, corpse.— a’ nikwa i” tco, a person’s body; itcona’- tci, ghost, spirit, soul of the dead; viikwa itco’, somebody’s body or corpse. iMdaki’, iMda’ki, i®’taki, hominy (Cre- ole: gros gru; Mobilian: sagamité). ithe’, forehead.—bi"the’, my forehead; tcimthe’, your forehead. i"to’nisi, to make fun of, to joke, to play with (cf. ani‘st).—abinto’nisi, I make fun of; tci®to’nisi, you make fun of. itu, ege.—ivtu fhi, the yolk of an egg, “ege yellow ”; tu afxow, the white of an egg (both of the above may take a’bas, ‘‘hen,’’ before them); a’bas i”’tu, ‘“‘hen’s eggs.” Mtufa, iM”tufi, town.—i”’tufa atki’tco a’te, he went to town; lo’kobathi in’tufati atitcov ate’kna, I am going to the town to-morrow. mash, to crush.— kafpx6™te, to bakafpx6™ te, bakafpdo’nté, I mash, I . crush, I squeeze or press; tcaka/px6”’ te, you mash, you crush. OFO LANGUAGES 325 ka/nataka’, kanata’ka, red-headed liz- zard (Creole: scorpion). ka’shoki, to break.—baka’shoki, I break; tcaka’shoki, you break. k’ade’si, spotted.—aba’s k’ade’si, guinea- hen, ‘‘ spotted hen.”’ ka®latchi’tka, ‘‘wood tick” (Creole: puis bois). ke’tci, k’6dji, crooked, a bend.—itcar’ ké’tei, crooked stick; abo’ki ké’dji, river bend. i kfa/hi, old.—do’kfa’hi, Vdokfahi, an old man; dokfa’hi cto’he cte’kna, are you go- ing to see the old man? khatu’ye, to sew.—akhatu’ye, I sew; tcakhatu’ye, you sew; aiikhatu’ye, needle. khe’we, to plow (cf. akxe’).—a’man khe’- we, to plow land. kia’wé, something, what.—ki/awe tice, what do you say?; ki/awe tco’pte’kna, what are you going to get? kifa®, five. ki’ska, small, little, thin (generally of human beings).—1”tufi ki/ska, a small town; to ki/ska, a thin man. kiska’we, to lend.—bakiska’we, I lend; tcakiska’we, you lend. ki’ctacga, nine. ki’ctataki, to pity, the pitiable people.— - baki’ctataki, I pity; tcaki/ctataki, you pity. kithé’, a fight.—a’kithé, you fight! a’kithé mi ti, I fight; a’ikwa kith’, one is fighting; a’kithé tcin’ti, you fight; a’kithé tcu’pi, all fight (ourselves and yourselves); kithe’he, they are fighting. kiu: kiukna, to come.—akiu’/kna, I come; tcakiu’/kna, you come; kiu’kna, he comes; onkiu’kna, we two come; onkiukna’tu, we come; éckiuknatu’, you (pl.) come; kiuknatu’, they come; a’shohi kiu’knao, arain is coming. ba’katcakiu’, whence do youcome? lémén’ti tea’kiu, you come here! tca’kiu a’ctutt, come and eat! atucnawa, tca’kiu a’ctutit, make haste and come and eat! de’tonni a’kiubé, if he goes I will come. tcakiu’, come on! takiu’ akte’, I am going, you are going(?). kobi’ska, slender.—itco” kobi/ska, a slen- der tree. kofpe™ ti, gafpi‘nti, gofpi®’ti, to whip.—a’gafpinti, I whip; tcingafpin’ti, you whip; hibaba’ gafpiv ti, ankdfpe’nti, awhip. a’ni kofpinti, a wave. 326 kofthé’, to sweep.—bakofth2’, I sweep; tcakofthé’, you sweep; ami kofthé’, ingafthé, a broom. kpani, to win.—ba’kpdni, I win; tca’- kpdni, you win. ktce’hi, rose.—a’kiska ktce’hi, rosebush. ktxé’, kté, to kill._—akté’, I kill; tcakté, you kill; a’7ikwa kté, somebody kills; onkté’, we kill; tcakté’tu, you kill; kté’- tu, they kill; tcin’ti tcakté’, you kill; kikthe’hawe, aki’kthe, they killed each other, or one another, or they killed themselves. mi”ti aiikwa’ ha’ktxé, I kill somebody; tci”’ti ankwa’ tca’ktzé, you kill somebody; 0”ti afikwa’ ow ktzé, we kill somebody. kikthe’he, they are killing; akthe’, I killed; atcikthe’be, I will kill you; tcifikthe’be, some one will kill you; akthe’be, you will kill me. kto’ké, to whinny (as a horse), to crow (like a rooster).—abakto’ké, I whinny or crow; tcakto’ké, you whinny or crow. kto’pe, tocross.—akto’ pe, I cross; tcakto’ pe, you cross. ktuwe, to stick, paste, glue.—abaktu’we, I stick, paste, or glue; atcaktu’we, you stick [etce.]. la: lalacka, elastic, a rubber; la’cka, to jump; bala’cka, I jump; tcala’cka, you jump. (1)e*he, he says, to say; be’he, I say; tce’- he, you say; o”ehe’, we say; tcu’pi e’he, all say; lehe’, he says; lehetu’, they say. le’khati, le’kxati, 1é’khati, now, right now, just now, a short time, again (?). 1ém6ti, here, this.—lemé6”’ti ané’iiki, I live here; lémé”’ti tca’kiu, you come here! lémé/nti te’ska, this bird. lémén’- ti boftha’hi, I arrive here. le’yi, to fly.—aleyité’, I am flying; tcale’- yité, you are flying; te’skha leyi’, te’skha leyité’, the bird is flying; &skha ley’, e’skha leyité’, the buzzard is flying. li, to roll (?).—baglili’hi, paglili’hi, I roll it along; tcaglili’hi, you roll it along. apaklilihi, to roll, roll it! (?) min‘ti bapakli’lihi, Troll it; tcin’ti teapakli’lihi, you roll it. dtcapakli’lihi, a wheel. li’tchi, to dance.—bali’tchi, I dance; teali’tchi, you dance; oli/tchi, we dance. lo: lolohi, to run (like water).—a’nic lo’lohe, ani’c lalo’hi, the water runs; a’nic lo’lohe afhi/hi, the current. BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 lokatcho™, this morning, forenoon. lo’kobathi, lo’kobati, to-morrow. ma‘hi, to paddle, a paddle.—ba’mahi, I paddle; tca’mahi, you paddle. ma/naki, to meet (?).—ontcikma/naki, I meet you; akma’naki, I meet him; atcakma’naki, you meet me; tcinkma’- naki, he meets me [you?]; akma’naki, he meets me. maka: maka tca’kana, where are you? matki (cf. méiki)—iwamavki, it is sleeping, he is sleeping; cto”hi twa’- manki, see him, he is sleeping. mothé: 7’to moWhé, to whoop (like Indians in old times). m6‘fika: mé’fika tcind’iiki, here. m6é‘nki, to lie down (cf. manki).— ba‘ftu mé’nki, I am lying down; ica’ftu mo’nki, you lie down. you live naf: nafha’si ya’ tiki, cow; nafitci’, butter, ““cow grease.”’ na‘ftaki, to tie.—aba’naftakt, tca’naftaki, you tie. na’fthi, true, real. nakhe’, heavy.—nakhe’ u’phi, too heavy. nakhi’ti, to slide.—banakhi/ti, I slide. nakho/hi, trail, road. nakho™ti, knee (?).—bakhorti, knees; tcakhon’ti, your knees. naksha, na’kasa, young, fresh.—ito’ naksha, a young man; iya”’ naksha, a young girl. ethe’ni naksakthé, fresh meat. nakta/’’fi, milk. naphi‘hi, smelling good, fragrant.—a’ni naphi’hi, cologne, perfume. na’ phi’tka, butterfly. nashé’, to listen.—aba’nashé, I listen; tca’nashé, you listen. ndshu/st, ear. nashi/hi, to breathe.—banashi’/hi, I breathe; tcanashi’hi, you breathe. nacti/tka, ant.—nacti’tka tchu’ti, ant. na’tha, brain. na/to, far.—na’td cte’kna, are you going far? niki nato’nt, it is not at all far. na’wu: 7’la na’wu, an eclipse of the sun or moon. na”’tei: intcona tci, ghost, spirit, soul of the dead. ni (the negation), not.—mi”ti nt, it is not T; tcin’ti ni, it is not you. I ite; = red DORSHY-S WANTON ] ni”’kna, to walk.—minti banit’kana, I am walking; tcanin’kna, you walk. n6™phé’tka, a common fly. n6niki: ba’shé né’nki, I am sitting down; tca’shé né’fiki, you are sitting down; onshé né/fiki, we are sitting down. mo‘iika tciné’fiki, you live or dwell here; lemén’ti and’nki, I live here; efha’/hi’ lemén’ti and/nki, I have lived here a long time. ano’nki, I stay; tcano’fiki, you stay. no”’pi, day, daylight.—no”’ pi shi/hun, Sunday; no”’pi txo™, Christmas, ‘‘big day”; nabi’ti, to-day. nfi’fha, one, only.—iftaptav’ nii’fha’, - eleven, also given for 100. nu’pha, nu™’pha, two.—iftapta’ num’- pha, twenty. nuti, to throw away.—cnu’ti, throw it away! banu’ti, I throw it away; tcanw’ti, you throw it away. nu’sé, to chase.—banusé, I chase; tcanu”’sé, you chase. obishi’ki: bobishi’/ki, I am ashamed; tcobishi’ki, you are ashamed; tcobishi/- kini, are you not ashamed? ofhi’pi: bofhi/pt, I cut it across. aduské’ ba’ni abofhi’ pi, I take a knife and cut it; aduské tca’ni tcofhi’pi, you take a knife and cut it. o’fpaki, to split.—itca”’ bo’fpaki, I split the stick; itca”’ tco’fpaki, you split the stick; itca”’ on’fpaki, we split the stick. tcofpa’ki, you chop, or cut; anfhe’ pi tco’fpagi, to cut with an ax. o’ftati, cotton.—o’ftati a’thi, cotton-gin. ofthahi, to arrive, come in.—bo’fthahi, I come inside; tco’fthahi, you come inside; /@m6”’ti boftha’hi, I arrive here. okho’e, lid or cover of a pot. okhé/fiki: ho bokhé’nki, I fish; ho tcok- hé’7iki, you fish. okifthé, okifthe’, ukifthé, make the fire!—aphe’ti boki/fthé, I make a fire; bokifthé’be, I am going to light a fire. okifthe’yi, to forget.—bokifthe’yi, I for- get; tcokifthe’yi, you forget. o’klosé, rat. okpe: a®tciokpe’, help me! or, I help (perhaps to help); attcibokpebe, I am going to help you; a®tcitcokpe, you help. a’the okpe’, to help put on a dress; athe’ antco’kpe, you help me dress. THE BILOXI AND OFO LANGUAGES 327 o’ktafigi, shoe.—boktafigi, my shoe.— u(kjtafiki ni/ki, barefoot, ‘without shoes.”’ oktaki, to tell.—boktaki’, bo’ktaki, I tell him; atco’kta’ki, he tells me; a®tcio’- ktaki, he tells you; a®tcibo’ktaki, I tell you; abitco’ktaki, you tell me; teu’pi tco’ktaki, I tell you all; atciow’ktaki, we tell you; aotco’kiaki, you tell us; bo’ktakitu, I tell them, or they tell me; tco’ktakitu, you tell them, or they tell you; teu’ pi tco’ktakitu, they tell you all, or you all tell them; ftco’ktaki, tell him! you tell him; abo’ktaki, I tell him; tco’kiaki, you tell him. oktati, to work, he is working.—atcoktatt, you work; o’ktatabé, he will work; tco’ktatabé, you will work; abokta’tci, I work; atcokta’tci, you work. oktu/nahé, to surround. okwa: apha o’kwa, to comb the head; ba’ pha bokwa’, I comb the head; tca’pha tcokwa’, you comb the head; apyo’kwa, the comb. opakathi, opaka’hi, to be hungry.— bopaka’hi, bopaka’hi, I am hungry; tcopaka”’hi, you are hungry. opa’titci, to pour.—bopa’titci, I pour; tcopa’titci, you pour. ophé, to come inside.—bo’phé, I come in- side; tco’phé, you come inside. o’phi, much, many.—atce’ki o’phi, lots of corn; ito’ o’phi, many men. athi o’phi, there are many houses there; athi’ o’phi akto’hi, a lot of pretty houses; atw”hi athi’ o’phi arkto’hi, I see a lot of pretty houses. opne’ka, to fetch (cf. opté).—bopne’ka, I fetch; tcopne’ka, you fetch; o”opne’ka, we fetch. opo’hi, to bleed.—bopo’hi, I bleed. opté, to lead or bring (cf. opne’ka).— bo’pté,, I lead or bring; tco’pté, you lead; ki/awe tco’pte’kna, what are you going to get? a’ni tco’pte, go and get water! tcathi’ tco’pte, go and get your father! o’pufku, it is dark.—non’pi o’pufku, non’- pa o’pufka, a dark day. osasxu’pka, bat (the animal so called). o’si, dry.—a’ni 0’si,dry, devoid of water. o’skha, o’skxa, the crane (Creole: une grue). oskafha (from oskha,and afha’, white), the white or American egret 328 (Creole: un egret). o’skha aphi/ntcu ke’tci, the black-capped night-heron, a gray crane that lives on crawfish (Creole: said to be bec grosse (?) ). o’cigwé, a cloud. otafta’ki: botafta’ki, I am tired, I am getting tired. o’txo, the butt end of anything. otkabedji, utka’bedji, to cut.—itca’ki utka’bedji, he cuts his hand; bidja’ki botka’bedji, I cut my hand; a’ikwa itca’ki utka’bedji, I cut a person’s hand; ya’ ckikon tcotka’bidji, how comes it that you cut your hand? o’wasi, o’wasi, to want.—bo’wasi, I want; tco’wasi, you want; bowa’sni, I do not want; tcowa’sni, you do not want. amo”fha’si bowa’si, I want some money; atu’fi bo’wasi, I want to buy; aba’thé bo’wasi, I want a dress. o’wati, yesterday. oVfana, duck.—o”fana ito’ki, mallard duck. o”fhi, bullet, ball.—ofhi’k bi/fka, shot; otfha’ pi, gun; o"fha’p tata’, arrow. o’fnatka, mouse. o®ka/hi, spoon. oXkte’fi, snake.—ovkte’fi taphe’su, rattle- snake. o%ktohi’, o®kto‘hi, otktohi’, a pretty girl. o®ni, oni’, mother.—mo’oni, my mother; tco’oni, thy mother. mo”ni tar fka, my mother’s sister. o” phi, sharp.—o” phi ni/ki, dull, ‘* not sharp.” oW’sxa, to hunt (for game, etc.).— abonsxa’, I hunt; tco™sxa’, you hunt. o’cka, crow (Creole: corneille). o"tcehi’, it is cold.—bortcehi’, I am cold. oVtciku (?), to give (lit.).—tetle’tci ov’ tctku, hold your tongue! tcu’pi tcile’- tci ov tctku, hold your tongues! . o"tcipha’ska, a blanket. o"taské’, ontaské’, star, sky.—o”’taske unthé’, falling star; o”taske fhir’tu, comet; o”taske phu’fi, morning star; ov taske na” pi phu’fi, evening star; ot taske po’fka, milky-way. 6"tha", pumpkin.—o%tafhahi’, water- melon; o®tafhah’’ naphi’/hi, muskmelon. o"tho’mofthu’, grape. o”’yi, louse (Creole: pou). pretty.—ya’nakca BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 pafxf/’nti, a point (of an object). (cf. Vv fha.) pahi: du/kpahi, adu’/kpahi, to rip; abadu’- kpahi, I rip; tcadu’kpahi, you rip. pakani’‘ké, to sprain, he sprains.— abakni’ké, apakni’ké, I sprain; teabakni’- ké, you sprain. pa’kwa, to count.—bapa’kwa, I count; tcapa’kwa, you count. pala’tci, wide. panana/‘hi, to sift.—bapanana’hi, I sift. pasna’tka, to grind something.—abapas- na’tka, I grind something; tcapasna’tka, you grind something. patche’, to wipe.—bapatche’, I wipe; tcapatche’, you wipe. pa’dafi, flat.—ta’cka pa’dafi, a flat plate. pa’tani, eight. patho’pka, red-headed woodpecker (?) (Creole: oiseaw paru). pathi’pka, it (the fire) crackles. pe’sni, moldy, mildewed. pha/mihi: bapha’mihi, my mind; tcapha’- mim, your miad. pha’taki, pa’taki, to push.—ba’tapha’- taki, abapha’taki, I push; tcatapha’takt, tcapha’taki, you push. : phe, to pound in a mortar.—baphe’, I pound; tcaphe’, you pound; ophe’, we pound. phenti, to crack.—baphe’nti, I crack; tcaphe’nti, you crack; ta’cka phe’nti, the plate is cracked. pxo’sé, to sting.—bapzo’sé, I sting; tcapxo’sé, you sting. phi’ki, to sweat, perspire.—baphi’ke, I sweat; atcimpht’ké, you sweat. plo’cka, round (said to have the same meaning as plo’tka).—itca”’ plo’cka, or tcaplo’ska, a round piece of wood, a ball (pelotte); itca’ki plo’cka, clasped hands. plo’tka, round (said to be the same in meaning as plo’shka).—1’tca”’ plo’tka, a round ball. popht/ti, to swell or puff out.—bapophi’-. ti, I swell or puff out; tcapopht’ti, you swell or puff out. pt/hi, a hole.—aphi/ntcu pt’ hi, nostrils. puké’, it is warm.—puké? miti, or bapuki, I am warm; puké’ tci”’ti, or tcapu’ki, you are warm. pt’suhi, to blow.—bapii’suhi, I blow; tcapt’suhi, you blow. DORSEY—SWANTON | sxe/na, to put, to place (see sxe’wa).— basxe/na, I put; tcasxe’na, you put. sxe’wa, to save, to put away, take care! (Creole: prends-garde!) (said to have the same meaning as sxe’na).—basxe’- wa, I put away or save. shi’/hu®: no’ pi shi/hum, Sunday. sho’hi, old.—ito sho’hi, an old man; iya”’ sho’hi, an old woman. sxo’ki, to burst.—baszxo’ki, I burst; tcasxo’ki, you burst. sxt’pka, soft.—akhi/si sxti/pka, soft- shelled turtle. sishu’ké, curly.—apza’ sishu’ké, curly hair. ska/lo, an escalin, a ‘‘bit,’’ twelve and a half cents.—ska/lo nu’pha, a quarter of a dollar; ska’lo to’pa, half a dollar. slo’ska, cheek.—misloska, my cheek; tcin’sloska, your cheek. som pka: som’pka, fin of a fish; tcishom’- pka, wing (of a bird); té’fka som’ pat- chuti, red-winged blackbird. sto (?): atce’k tu’sto, to shuck or husk corn. eba/niki, bad.—tcile’tci cba’niki, you have a bad tongue! (or, you talk too much!). ci/tkashi, a sheep. cle’ka, a bow (the weapon). eni, to itch.—itco cnicni’we, the body itches; bacnicni/we, I itch; teacnieni’we, you itch. cpa, rotten.—éthe’ni cpa”, rotten meat. cti’ti, clean.—bacti’tt, teactt/ti, you are clean; ctt’ti, clean clothes. cfi/luwiya, a worm (the common earth- worm). andjo’ ftan tea’ftu, to go to bed.—batca’ftu, I go to bed; a’ma” tca’ftu, he lies on the ground. tcea’hé, he (snake) hisses (cf. aktcé). tcea/maki, mosquito. tca/mua, tca’mwa, tcea’muwa, way _ off yonder, on the other side, beyond, away off. tea’su, liver.—bitca’su, my liver; tcitca’- su, your liver. tea’tka, jawbone. teayu, to make.—mi ti tca’yu, I make; tci’ti tca’yu, you make; o”’ti tca’yu, we make; i/thepi’ tca’yu, make coffee! THE BILOXI AND OFO LANGUAGES I am clean;- 329 itcan’ kia/’we tcai/yunkna, to do some- thing with a stick. tce’ko®, which? tcee’ma, tce’ma, tche’ma, right, good, it is good.—tcak tce’ma, the right hand. ito’ tche’ma, a good man. tche’mpu, navel. tchi’pi, intestines. tei’‘fhehi, dangerous. tei’fhi, foot.—tcafhahi, tca’fharhe, leg, calf of leg; batcafhahi, my leg; tcatcaf- hahi, your leg; o®tcafhahi, our legs; tcatcafhahitu, your (pl.) legs; tci/fhi thu’ti, the ankle, ‘‘the foot bone.’’ (Perhaps this should be 7/hi’, which was recorded once along with tcifhi’, your foot.) tci/kha, to sort out.—batci’kha, I sort out; tcatci’/kha, you sort out. teiktci’, around.—tuk tctkici’, around the stone. tef2asho’hi, Spanish moss.—tcimcsho’hi fté’pi, black moss. tei/iki, little, small. tciiklo’pa, pomegranate (Creole: gra- nade). ; tei®tchi/nti, to crawl. teo’fthati, mother’s brother, or my mother’s brother.—tca’tu tco’fthati, my father’s brother. teo’ka, in, under.—a’ni tco’ka, in or under the water; a’ni tco’ka, te’kna, to gointo the water. co’ktata, in the middle. teoni, to hunt or search (for something lost).—abatco’ni, I hunt; tcatco’ni, you hunt; féska tco’ni, to hunt for hogs. teotkukf’so, a bucket. teule’ska, Carolina wren (Creole: ro- telet). teu’pi, all, several. teutas: tcutaska’pi, a round silver plate formerly wornonthebody. tcutashu’hi, earring. api/ntcu teutushu’h, nose ring. ta/bloki, bottle. ta/fé, to bite. —tta’fé, I bite; tcita’fé, you bite. tafha/ti, caterpillar. ta’fhe, armpit. tahi: tata’hi, to shake or tremble; batata’- hi, I shake or tremble; tcatata’hi, you shake or tremble. takba/ska, lean, not fat. 330 takhi’/si, to peel (as an orange).— a’takhi/si, I peel; tca’takhi/si, you peel. taki’ska, a box or trunk. ta/mua, that.—tamua te’ska, that bird. tanawo’si, toe-nail, finger-nail. ta’ni, three.—héta’ni, the third. taphe’su, o"kte’ fi taphe’su, rattle- snake. ta’/phe’sukithé/la, centipede (or mille- ped). tapho“hi, tapho’sé, shoulder.—tcotapho’- sé, your shoulder. tapho’hi ati’, to car- ry on the back; abatapho’hi abati’, I carry on the back. tashi/hi, to burn.—aphe’ti abatashi’/h, I burn myself; aphe’ti atcatashi’/hi, you burn yourself; a’tashi/hawe, I was burn- ing him; atashi/tcawe, he was burning you; atashi/bawe, he was burning me. aphi’ ti atashi’hi, to burn one’s self. tasi/shihi, to whine.—atchii/7iki tasv’s- hihi, the dog whines; batasi’shihi, I whine; tcatasi/shihi, you whine. tae: itca’ni tacko’ki, chewing-tobacco. ta’cti, gum (chewing-gum, gum copal, orany kind). itca” ta’cti, copal. ta/cka, plate.—ta’cka phe’nti, the plate is cracked. tata, middle.—tata’sé, noon, also mid- night; tco’ktata, in the middle. te, ti: ate’kna, I go; abate’kna, I lead (by the hand), or carry; chte’kna, you go; atcate’kna, you lead (by the hand); cte/knatu, you all go; te’kna, he goes; onte/kna, we two go; onte’knatu, we go; tcu’pi te’kna, they all go; e’tca”sa ate’ kna, I will go by and by (etc.); lekha’tt ate/kna, I am going right now; ate’kna- tani, I went; cte’knatani, you went; cte/knatanitu, you (pl.) went. tfhahi’tt te/kna, he has gone along; itfhahi’ti cte’- kna, you have gone along; epi’tco” te’- kna, to go up; akho’tca ate’kna, akho’- tcan ate’kna, I am going outside; akho’tca” cte’kna, you go out; akho’tca até’, I go outside; a’matcha hate’kna, I go -down; a’matcha cte’kna, you go down; tphiba’wi hate’kna, I go up; tphiba’wi cte’kna, you go up. ba’ka cte’‘kna, where is (are) you going? iWtufi athi’ te’kna, he is going to the town; lo’kobathi i/’tufati atitcor’ ate’- kna, I am going to the town tomorrow; lo’kobathi i” tufati atitco” ucte’kna, you BUREAU OF AMERICAN ETHNOLOGY [BULL. 47 are going to the town tomorrow (etc.); bok’ te’kna, I am going abroad; abati/tca ate’kna, I am going home. ba’ka cte’kna, where are you going? ba’ka ate’kna, where am I going? na’td cte’kna, are you going far? ate’ki ba‘fpeni ate/hawabi, I can not go; but I wiil send someone; ate’ ba’fpeni ate’- hawabe, I can not go, but I will send; anv’ bopte’ka, I am going to get water; atu’ti te’kna, he is going to eat. tca- muwa cte’ tcishu’hi, go away, you smell bad! de’torni a’kiubé, if he goes I will come. tapho’hi ati’, to carry on the shoulder; abatapho’hi abati’, I carry on the shoulder. té’fka, a flea (Creole: puce). te’mu, bullfrog. te’ska, deska’, te’skha, bird.—te’ska atcu’ti, the cardinal. thé, txe, to die, to be dead.—athe’, abatxe’, mit’ti athé’, I am dead, I die; tca’tue, you die; tci”’ti athé’, you are dead; o”’ti athe’, we are dead; aphe’t the, the fire is out (dead); onkte’fi txe, a dead snake. thi2to, ti2”’to, husband.—mithi/nto, my husband; bitronfka itxi”’to, my sister’s husband; tin’to tini’ki, a widow, ‘‘hus- band gone”; tito thé, a widow, “‘her husband dead.”’ tho’ba: batho’ba, I go in front, or before; tcitho’ba, you go in front, or before. ti: a’batuti, abatu’ti, I am going to eat, I begin to eat; atcatu’ti, you are going to eat; actuti, you go and eat! atuti te’kna, he is going to eat; tcu’pi atu’ ti, we are going to eat; mihi’sa batu’tt, I am going to eat alone; tcihi’sa tcatu’ti, you are going to eat alone; thi’sa atu’ti, he is going to eat alone; a’tut po’posé, fork; tca’kiu a’ctuti, come and eat!; atuenawa tca’kiu a’ctuti, make haste and come and eat! tic: botic boki, I put my hand into the fire; tco’tic bo’ki, you put your hand into the fire; otic boki’, we put our hands into the fire. oticé’nti, oticé’- nti, to smoke; boticé’nti, I smoke; itca’ni miv’ti boticé’nti, I smoke to- bacco [min’ti may be omitted]; ttca’ni tcin’ti tcoticé’/nti, you smoke tobacco (?); itea’ni tict/nti, to smoke tobacco. DORSEY—S WANTON] THE BILOXI AND to’fkfifkfipi, to wink, to blink.—bato’/- kifkapi, I wink or blink; teato’/- kifkapi, you wink or blink. tok, brother.—tokmitha, to’kmitxa, my brother; toktcin’tza, your brother; tokon’- txa, our brother. to’pa, four. topi, pato’pi, to shoot.—ababato’pi, I fire a gun; aba’pato’pi, iba’pato’pi, I shoot; atcapatopi, itca’pato’pi, you shoot; apatopi, he shoots. to’staki, squirrel.—to’staki iftt’pi, black squirrel. tot’ye, hard. tpa: atcitpabé, I will hit you; baphi’ska atcitpa’be, I will hit you with my fist. tu’fafha, dufafha, tufafhahi, to tear.— batu’fafha, I tear; tcatu’fafha, you tear. tufi, to trade, to buy, to sell.—atu’fi, abatu’fi, I buy, I sell; tcatu’fi, atcatu’/fi, you buy, you sell; ctu’fi, buy! you buy! a’fikwa tu’fi, people sell or buy, one sells or buys; tci”’ti tctu’fi, you bought or sold it; teap ictu’fi, let us buy or sell it! %/tuf-athi’, store, ‘‘trad- ing-house.”’ atu’fi bo’wasi, I want to buy. w’tikci’pi to’fi, a bought hat. tu’fkopi, to pinch.—batu’fkopi, I pinch; tcatu’fkopi, you pinch. * tu’fthahe, to hoe. _ tufthé: ifhahi’ a’iufthé, he has passed by; tfhahi’ tcatufthé, you have passed by; tfhahi’ batufté, I have passed by. aba’tufthé, I pass (some one); tca’tufthé, you pass (some one). tuk, stone. tukba/ti, to spread (cloth, etc.). tupho’hi, dupho’hi, to bore (a hole, etc.).—badupho’hi, I bore (a hole, etc.). tusha/hi, dusha/hi, to pull.—batusha’hi, I pull; tcatusha’hi, you pull. tu’ska, tii’ska, short.—no”’pi tu’ska, a short day; athe’ tu’ska, a skirt, ‘‘short dress.”’ tucki’ki, to wring (as clothes).—batucki’- ki, I wring. 83515°—Bull. 47—12——22 OFO LANGUAGES ee tu’tcha, to wash.—batu’tcha, I wash; andjo’fta tu’tcha, to wash. clothing; tcifiti tu’tchabé, wash your foot! tuta’, hawk.—aba’stuta, chicken-hawk. uftea’pi, hip. w/li, handle.—a”fhe’pi u/li, ax-handle. wmakhé, umakhé’, a doctor (modern and ancient), witch, sorcerer, etc. u’/ntwathé’, trousers. uple’lehi, to swing.—buple’lehi, I swing; tcuple’lehi, you swing. upo’fi, night. uck6"ti, to wet, the sweat, perspira- tion.—ama” ucké"’ti, wet ground. u’tci ki’pi, veil (such as a woman wears). utaci’pi: butact’pi, I suck it; teutact’ pt, you suck it. utha’spé, the fish called patasa in Creole. utikhi’pi, utikci’pi, hat. utku/si, to cut (with scissors), he cuts.— andjo’fta butku’si, I cut cloth; andjo’fta tcutku’st, you cut cloth; andjo’fta utku’- si, he cuts cloth. amo”fi utki’si, scis- sors. u’tu, oak.—itca”’ w’tu, oak tree; itcan’ u/tu teu’ti, red-oak tree; itcan’ wu/tu afra”’, white-oak tree; itca”’ u/tuk hade’si, gray oak. uXfa/ptata, a bow. u®sha’, to hide or conceal.—ibanunsha, I hide myself; itcanu”’sha, tceun’sha, you hide yourself. u2thé’, to fall._—a’taske unthé’, a falling star. u2thi, u/nthi, bear. wakhe’ska, drunk.—wakhe’ska eta’kon, crazy. wil’shu, nest.—te’ska wi’shu, nest. nest.”’ bird’s akév’si wit’shu, honey,» ‘‘bee’s ya’ckiko®, how comes it? yaMshé, chair.—ydshé’ ta’tiska, back of a chair. yo’spitatha, a sieve (Creole: tamis). the INDEX TO THE OFO DICTIONARY Nortr.—References are not to the equivalents of the English words, but to the places where they may be found. above, tphi. bellow, to, ho’hé. — abroad, bokzi’. belly, tthe’ i. ache, fha’ki. bend, a, ke’tci. acorn, 7’ fhu. beyond, tca’mua. afraid, ifhi’hi. big, ithon’. again, le’khatt. bird, te’ska. all, teu’ pi. bit, a, ska’lo. alligator, aksho’tt. bite, to, ta’fé. always, efhahi’. bittern, the American, 7//a. American, an, afiglif. black, i/thépi’. ankle, tct’fhi. blackberry, tya’fhu. another, ajiglif. blackbird, 7/thépi’. ant, nacti’tka. blackbird, red-winged, so™pka. arc, akanafpa’ka. Black river, i/thépi’. armpit, ta’fhe. blanket, o”tcipha’ska. around, tcikici’. blaze, a, ayo’tt. arrive, to, ofthahi. bleed, to, opo’hi. arrow, o”fhi. blind, a”to’hi. ashamed, to be, obishi/ki. blink, to, to’fkifkipi. ashes, aicu’ fi. blood, ahi/hi. assist, to, okpe. blow (with breath), to, pi’suhi. aunt, o”n1. blow (wind), to, ashu’se. away, bokxi’, tca’mua. blue, 2tho’hi. ax, anfhe’pi. bluejay, itho’hi. boat, wya’tt. baby, a’fikwa, ho’cka. body, 7”’tco. back, ita’tiska. boil, to, aktca’hi. back of a chair, yd”’shé. bone, a’ho. bad, abo’fti, cba’niki. bore, to, twpho’hi. ball, a, 0”’fhi, plo’cka, plo’tka. bottle, ta’blokt. bank, a, akhd’té. bow, cle’ka, unfa’ ptata. barefoot, o’kiafigt. bow (arc), akanafpa’ka. bark, ala’hi. box, taki’ska. basket, atuph6”’tuska. boy, asti’kt. bat, osasxu’pka. : brain, na’thi. bathe, to, a’pasti. brass, amév fi. bead, akfu’. ° bread, apaskon’. beans, afikonaki’. break, to, atutka’fi, ka’shoki. bear, wu” thi. breast, the, amdé’niki. beard, atkapha’hi. breathe, to, nashi’hi. bee, ako si. bring, to, opté. belch, to, a’pshusé. broom, a, kofthé’. bell, a, amé”’ fi. brother, tok. 332 DORSHY—SWANTON] THE BILOXI AND OFO LANGUAGES San brother-in-law, itho’fka, thimto. bucket, tcotkuki’so. buckskin, ala’hi. bug, a, a’kti. bullet, o”’fhi. bullfrog, te’mu. bundle, a, aphe’ni. burn, to, ataf, tashi’hi. burst, to, sxo’ki. bush, a, a’kiska, itcon’. butt, the, o’izo. butter, naf. butterfly, na’ phi’tka. buy, to, tuft. buzzard, e’skha. by and by, etca”’sa. calf of leg, tci/fhi. call, to, ako’hi. cane-brake, afho’ti. canoe, iya’ti. cardinal bird, te’ska. carry, to, te. cat, domestic; aixa’nta. cat, wild, atza’nta. catch, to, ato’yé. caterpillar, tafha’ti. caul, the, akhisi. centipede, taphe’su. chair, ydshé. chase, to, nwsé. cheek, slo’ska. chewing-tobacco, tac. chicken, aba’si. chicken-hawk, aba’si, tuta’. chief, iico’lé. child, ho’cka. chimney, aphe’ti. chop, to, aspa’, o’fpaki. Christmas, no?’ pi. circle, fto’tka. clasped, plo’cka. clean, cti’ti. cliff, e’ki. climb, to, ati/kna. cloth, andjo’fta. clothes, clothing, andjo’fia. cloud, a, o’cigwé. coal, aphe’ti. coffee, ifihépi’. cold, o®tcehi’. collect, to, a’kiuwa. cologne, naphi/hi. comb, a, okwa. comb, to, okwa. come, to, kiu. come in, to, ofthahi, ophé. comet, ontaské. conceal, to, u%sha’. cook, to, atu’ti. copal, tac. copper, amén’fi. cord, itxu”hi. corn, atce’ki. corpse, 7”’tco. cotton, o’/tati. cotton-gin, o’ftati. cough, to, aco’co. count, to, pa’kwa. country, a’/ma”. cover, okho’e. cow, naf. crack, to, phenti. crackle, to, patht’ pka. crane, o’skha. crawfish, asho’hi. crawl, to, tcirtchi’nti. crazy, akshi’ki, wakhe’ska. creeper, anthw’hi. crooked, ke’tci. cross, to, kto’pe. cross-eyed, anto’hi. crow, o”cka. crow, to, kto’ké. crush, to, kafpxd”te. cry, to, a’ye. cup, a, anisho’ pt. curly, sishu*ké. current, the, afhi’hi, lo. cushion, akhai’yt. cut, to, ofhi’ pi, o’fpaki, othkabedji, utku’si. dance, to, li’tchi. dangerous, tci’fhehi. dark, o’pufku. day, non’ pi. daylight, no’ pi. deer, 7’ya. deerskin, ala’hi. deliver, to, sxe’wa. die, to, thé. dig, to, hipv. dirt, tichepi’. disembark, to; ahi’te. do, to, écayu. doctor, u/makhé. dog, atcht/ niki. dollar, a, amd” fi. 334 BUREAU OF AMERICAN ETHNOLOGY done, atu’ti. door, ‘ice’ pi. dove, atcu’ta. down, a/matchov. dream, a, abaiyat te. dress, a, athe’. drink, to, asho’pi. drown, to, alu’thé. drum, amapho’ska. drunken, wakhe’ska. dry, 0’si. duck, o”fana. dull, 0?’ phi. dung, a”’kindé. dust, ttchepi’. dwell, to, nd’niki. ear, nashé’. earache, fha‘kt. earring, tcutas. eat, to, ti. eclipse, an, na/wu. egg, itu. egret, white or American, o’skha. eight, pa’tani. elastic, la. eleven, tftaptav’. enough, ikhe’hi. escalin, an, ska‘lo. evil, abo’fti. eye, anto’hi. eyebrow, a®to’hi. eyelash, a”to’hi. eyelid, a%to’hi. fall, to, ato’nahi, unthé’. . fan, a, ami’shu. fan, to, ami’shu. far, na’to. fast, e’tcahua. * fat, itchi’. father, athi’. fear, to, infhi/hi. feather, thi’. fence, itco”’. fever, ami/hun, fight, a, kithé’. fight, to, kithé’. fin, som’pka. find, to, a’kde. finger, ttca’ki. fire, aphe’ti. fire, to, topi. fireplace, aphe’tt. [BULL. 47 . fish, ho. fish, to, okhé’7iki. fist, apht’ska. five, kifan’, flame, a, ayo’ti. flat, pa’da/fi. flea, té’fka. flesh, 7”’tco. floor, ati’tcoka. : flour, anapha’si. ~ flower, a, akiktce’hi. fly, a, né™phé’tka. fly, to, le’yi. fog, abashi’sk«, fold, to, aphe’ni. foot, tct/fhi. forehead, inthe’. forenoon, lokatchon’. forget, to, afpé’nt, okifthe’yi. fork, it. forty, tftaptan’. four, to’ pa. fragrant, naphi‘hi. fresh, naksha. friend, akta’tci. frog, bull-, te’mu. frost, ashe’. frozen, a’thahi. full, 7sht. galaxy, the, o”’taské. gather, to, a’kituwa. ghost, 7”’tco, na” tct. girl, astér’ki. give, to, akhu, o” tciku. gizzard, ako’cka. glue, to, ktuwe. go, to, Ze. go and get, to, opne’ka, opté. go back, to, atu/nahi. go in front or before, to, tho’ba. go to bed, to, tca’ftu. God, iphi, ito’. gold, amén’fi. good, tce’ma. grandfather, étikdn’so. grandmother, tko’nt. grape, otho’mofthu’. grass, a’kiska, grasshopper, a’tchaka. grease, ttchi’. green, itcho’h. greet, to, tica’masi. grind, to, pasna’tka. DORSHY—-S WANTON | ground, a’ma”. grow, to, ithd”. grunt, to, chdhe. guinea hen, aba’st. gum, tac. gun, o”fhi. hail, abaho’. hair, thi’. 3 half-dollar, a, ska’lo. hand, itca’kt. handle, atuphé” tuska, u’lt. hard, to”ye. hasten, to, atucna’ht. hat, wtikhi’ pi. hate, to, ikta’we. have, to, itxa. haw, the, a’ho. hawk, tuta’. headache, ite’. hear, to, asze. heart, itca’ntt. heavy, nakhe’. help, to, okpe. hen, aba’si. here, lémé”’ti, m6’ tka. heron, little blue, ba’hu. heron, the black-capped night-, o’skha. hide, to, w%sha’. high, %phi. hill, e’ki. himself, hin’sa. hip, uftca’ pt. hiss, to, tca’hé. hit, to, tpa. hoe, to, tufthahe. hog, feska’. hold on! etca”sa. hold the tongue, to, o0”’tciku. hole, pa’hi. home, athi’. hominy, atce’ki, idaki’. honey, wi”’shu. horn, ahe’. horse, atchi’ 7iki. hot, atatcha’. house, athi’. how comes it? ya’ckikon. howl, to, ho’hé. humming bird, a%ku/naka. hundred, a, iftaptar’. hungry, opakanhi. hunt (for game), to, o”sza. THE BILOXI AND OFO LANGUAGES 835 hunt (for something lost, etc.), to, tcont. hurry, to, atucna’hi. husband, thinto. husk, to, sto. ignorant, to be, a/fpeni. in, tco’ka. Indian, an, ajfiglif. infant, a’ 7fikwa. insect, an, a’kii. intestines, ichi’pi. into, tco’ka. iron, am6n’fi. itch, to, cnt. jawbone, tca’tka. joke, to, ito’nist. jump, to, la. just now, le’khati. kick, to, hiti. kidney, itcakofti’ftu. kill, to, ktzé. killdee, asho’hi. kindle, to, oki/thé. knife, a®tuskhé’. know, to, 7”fpe. land, a’ma”. land, to, ahi’te. language, ilé’. lap, to, tletci’. large, ithov’. laugh, to; ashehi. lay, to, 7”’tu. lead, to, opté. leaf, a’pxi. lean, takba’ska. left, ifthe’yt. leg, tci/fhi. lemon, a, akdé”’ti. lend, to, kiska’we. let go, to, amawacté. liar, a, atcokfa’, fha’la. lid, okho’e. lie, to, md’7iki, tca’ftu. lie (prevaricate), to, atcokfa’. ligament, itzu™hi. light, to, ayo’ti. lighten, to, amica’ki. lips, ttcapt. listen, to, nashé’. little, ki/ska, tci/nki. live, to, nd/7iki. 336 BUREAU OF AMERICAN ETHNOLOGY liver, tca’su. lizard, a, akisho’tia’taba. lizard, red-headed, ka’nataka’. lock, a, ataki’ti. long, jlo’hi. long time, a, efhahi’. look, to, aton’hi. lot of, a, o’phi. louse, o”yi. love, to, a’ktati. low, amatchor’. luminary, 7la. mad, akshi’ki. make, to, tcayw. make a fire, to, okifthé. make fun of, to, i”to’nist. make haste! atucna’hi. male, ito’. mallard, o”fana. man, ito’. manure, a”’kindé. many, o’ phi. marry, to, itza. mash, to, kafpx6"’te. match, a, aphe’ti. meal, anapha’si, atako’fé, atce’ki. meat, éthe’ni. medicine, ati/st. meet, to, ma’naki. meteor, o”taské’, unthé’. midday, tata’. middle, tata. midnight, tata’. mildewed, pe’sni. milk, nakta’’ fi. milky-way, the, o”taské’. milleped, taphe’su. . mind, pha/mihi. mine, itxa. mock, to, iyo’naki. mocking-bird, iyo’naki. moldy, pe’sni. money, amd’ fi. month, ?/a. moon, 7la. morning, lokatchon’. mortar, Zicathén’. mosquito, tca’maki. moss, tci”asho’hi. mother, oni. mountain, e’ki. mouse, o”fnatka. mouth, 7hi. ’ much, o’phi. mulberry, fafanaki. mule, atchii/ niki. muscadine, anthu’hi. mush, atce’ki. mushrooms, 2tcacpha-a’/hnaku. muskmelon, d6rthdn. myself, hin’sa. nail, a’kaftati. nail, to, a’ka/ftati. nail (of finger or toe), tanawo’si. navel, tche’mpu.: near, aktca’pi, bohona’hi. neck, iico’tt. needle, khatu’ye. negro, tfthépi’. nest, wi”’shu. new, na’‘ksha. night, wpo’fi. nine, k%'ctacga. no, nt. noon, tata. north, ano’. nose, api’ntcu. nose-ring, tcutas. nostrils, pii/hi. not, nt. now, le’khati. oak, w’tu. ocean, a’ni. off, ica’mua, bokxi’. oil, itchi’. old, kfa’hi, shohi. old times, efhahi’. on the other side, tca’mua. one, nt’fha. onion, a®wdfka. only, nti’fha. opossum, feska’. orange, an, akdén’tt. orphan, ano’ska. ourselves, hit’sa. out, akho’tca”. out of, a’xnaki. outside, akho’tca”. owl, apho’. owl, screech, apho’. own, to; itzxa. paddle, to, ma‘hi. pain, fha’ki. palmetto, amashi’ pka. pants, u/ntwathé’. [BULL. 47 DORSHY-S WANTON] THE BILOXI AND paper, akti’si. parasol, amifhi’ pi. partridge, amapho’ska. pass, to, tufthé. paste, to, kiwwe. patasa (a fish), utha’spé. patch, to, a’ktucpé”cka. pawpaw, ephu. peach, a, ak6n’ti. peas, afikonaki’, anwan’fka. pecan, a’ pri. peel, to, takhi’si. perfumery, naphi’hi. person, a’fikwa. perspiration, ucké6n’ti. perspire, to, phi’ki. pestle, ticathor’. pig, feska’. pigeon, atcu’ta. pillow, akhai’yt. pinch, to, tu/fkopt. pipe, amaspo’hi. pirogue, iya’tv. pitiable, ki/ctataki. pity, to, ki/ctataki. place, to, sze’na. plant, to, akze’. plate, ta’cka. plate of silver (formerly worn on body), tcutas. play, to, ani’st. play with, to, into’nist. plover, asho’. plow, to, khe’we. plum, a, ak6én’ti. point, a, pafri/nti. poison, a’bowe. poison, to, a’bowe. pomegranate, tci7iklo’pa. possess, to, itza. pot, amon’ fi. potato, ato’. pottery, amé”’fi. pound, to, phe. pour, to, opa’titct. prairie, akho’hi. precede, to, tho’ba. press, to, kafpx6’te. pretty, orktohi’. prick, to, aftati’. puff out, to, popht’ti. pull, to, tusha’hi. pull out, to, t/té’pue. OFO LANGUAGES pumpkin, 6thdn. punch, to, tpa. puppy, atchi’ niki. push, to, pha’taki. put, to, sxe’na, tic. quarter of a dollar, ska’lo. rabbit, atche’tka. raccoon, ia’. rain, asho’hi. rainbow, akanafpa’ka. rat, o’klosé. rattlesnake, otkte’fi, taphe’su. read, to, akti’si, infpé. real, na’fthi. red, atchu’ti. Red river, atchu’ti. release, to, amawacté. retire, to, tca’ftu. rib, amd’ 7ikt. rice, afigo’fa, atce’ki. right, tce’ma. right now, le’khati. ring, tcwtas, ttca’k. ring, to, amér’fi. rip, to, pahi. ripe, atu’tt. rise, to, a’xnaki. river, abo’ki. road, nakho’hi. robin, the common, ba’hu. roll, to, lt. rooster, aba’si. rope, atka’té. rose, ktce’hi. rosebush, ktce’hi, a’kiska. rotten, cpa”. round, fto’tka, plo’cka, plo’tka. rubber, a, la. run, to, a’thorhi. run (as water), to, lo. salt, amasku’wé. salute, to, itca’masi. satisfied, to be, akhi’pi. Saturday, akifhi’tku. save, to, sxze’wa. say, to, (l)e’he. scalp, ala’hi. scared, ifhi/hi. scissors, amd fi, utki’si. scorch, to, ataf. scratch, to, hafé. 337 338 BUREAU OF AMERICAN ETHNOLOGY scythe, a, amén’fi. sea, a’ni. search, to, tcont. see, to, aton’hi. seed, ifhu. self, hir’sa. sell, to, tuji. semicircle, akanafpa’ka. send, to, akyu’we. seven, fa’kumt. several, tcu’pt. sew, to, khatu’ye. shake, to, tahv. sharp, 0” phi. sheep, ci’tkashi. shell, ala’hi. shine, to, bu’te. shoe, o’ktafigt. shoot, to, topi. short, tu’ska. short time, a, le’khati. shot, o”fhi. shoulder, tapho’hi. shout, to, ako’hi. shuck, to, sto. shut, to, akte’hue. sick, ite’. side of, bohona’hi. sieve, a, yo’spitatha. sift, to, panana’hi. silent, to be, 0”tciku. silver, amén’fi. sing, to, ato”hi, ‘tca’hu. sister, ithon’fka. sit, to, a’shé, n6’nki. six, akapé’. skin, ala’hi. skirt, a, athe’. skunk, atxo’ska. sky, ontaské’. sleep, to, wd’, manki. slender, kobi’ska. slide, to, nakhi/tr. slime, a”txo’xa. small, ki’ska, tei’ 7iki. smell, to, aphowhi. smell bad, to, tshu’hi. smoke, to, fic. smoke-hole, aphe’ti. snake, onkte’ fi. sneeze, to, a’mifé. soap, andjo’fta, a’ pastt. soft, sxd’pka. somebody, a’ ikwa. some one, a/fikwa. something, kia/wé. song, ttca’hu. sorcerer, u/makhé. sort out, to, tci’/kha. soul, i”’tco, na” tci. south, ato’k(i). sparrow-hawk, atisho’skatha’la. speak, to, iz. spirit, 2”’tco, na” tet. spit, to, a’ktché. spittle, a’ktché. spleen, the, akhisi. splice, to, a’/ktucpé” cka. _ split, to, o’/paki. spoon, orka‘hi. spotted, k’ade’st. sprain, to, pakani’ké. spread, to, tukba’ti. spring, ato’k(7). squeeze, to, kafpx6 te. squirrel, to’stakt. stand, to, askho. stand up, to, akale’wa. star, ontaské’. stay, to, ndé’7iki. steal, to, a’pofhe’. steam, atatcha’. steam, to, atatcha’. steamboat, aphe’t, iya’ti. stick, itcon’. stick, to, ktwwe. sting, to, pxo’sé. stingy, a’kwitcu™. stink, to, tshu’hi. stone, tuk. stone (of peach, etc.), ifhu. stop, to, afhi/hi. store, tufi. stout, akho’ba. stretch, to, tusha’hi. strong, akho’ba. suck, to, wtaci’ pi. suffer, to, ite’. sugar, amasku’wé. summer, ato’k(z). sun, ila. Sunday, shi/hun, non’ pi. sunflower, a, aktktce’hi. sun-gazer, the, ¢/a. sunrise, a’znaki. sunset, a’znaki. surround, to, oktu’nahé. swap, to, atho’nogi. [BULL, 47 DORSEY-SWANTON] THE BILOXI AND OFO LANGUAGES 339 sweat, uckdr ti. sweat, to, phii’ki. sweep, to, kofthi. swell, to, pophi’ti. Swing, to, wple’lehi. tail, frin’te. take, to, a’ni. take care! sze’wa. tall, fte’tka. teach, to, i”/pe. tear, to, tu’fafha. tell, to, oktaki. ten, iftaptan’. that, te’mua. thicket, a, itcon’. thief, a’pofhe’. thin, ki/ska. think, to, hé’tani. third, the, ta’ni. thirty, ifiapiar’. this, lémd ti. thorn-tree, iicon’. thousand, a, andja’ki ke’hi. three, ta’ni. throat, Ztco’tt. throw away, to, ate’we, nuti. _ thumb, iica’ki. thunder, to, ampti/yaho. tick, wood, katlatchi’ tka. tie, to, na’ftaki. tired, to be, otafta’ki. to, atki’tco. tobacco, itcon’. tobacco-pipe, amaspo‘hi. today, nov’ pi. tomorrow, lo’kobathi. tongue, ‘letci’. tooth, i’fha. torch, itcon’. touch, to; ite’hu. town, 7” tufa. trade, to, atho’nogi, tufi. trail, nakho’hi. tree, itcon’. tremble, to, tahi. trousers, u/ntwathé’. true, na’fthi. trunk, taki’ska. turkey, ama’. turn, to, atu’nahi: turtle, akhi/si. twenty, iftaptar’. twist, to, atubanitct. two, nu’pha. ugly, arkfi/nté. umbrella, amifhv pi. uncle, to’fthati. under, tco’ka, akhdé’té. unripe, itcho’hi. up, tphi. upstairs, tphi. vapor, atatcha’. veil, u’tci kt’ pi. village, 7” tufa. vine, anthu/hi. walk, to, ni’kna. want, to, o’ wast. warm, atatcha’, puké’. wash, to, anita’, a’pasti, tu’tcha. watch, to, a’ktha. water, a’/ni. watermelon, d6”thdn. wave, kofpe ti. way off, tca’mua. weave, to, atipo™ tuska. wet, uch” tt. wet, to, uckdr ti. what, kia’wé. wheel, a, li. where, ba’/ka, ma”’ka. which, tce’kon. while, a little, etcan’sa. whine, to, tasi/shihi. whinney, to, kto’ké. whip, a, kofpen’ti. whip, to, kofpen’ti. whisky, alapha’. whistle, to, fa’tfate. white, afhar’. white man, a, afigo’fa. who, be’kon, whoop, to, morhé. wide, pala’tci. widow, itha/nani, thinto. widower, ithié’/nani. ' wife, ithd’nani. wildcat, atxa’/nta. win, to, kpdni. wind, ashu/’se. window, itce’pi. wing, a, so™’pka. wink, to, to’fkifkipi. winter, ano’. wipe, to, patche’. witch, a, u/makhé. woman, iva”, 840 ‘BUREAU OF AMERICAN ETHNOLOGY > [BuLL. 47 wood, ttcon’. year, ato’k(7). woodpecker, red-headed, patho’pka. yellow, fhi. wool, thi’. yellow fever, ami/hu”. work, to, oktati. yellow tree, fhi, itcon’. worm, a, akxénhi’, cti/luwiya. yesterday, o’watt. wrap up, to, atubaniter. yolk, itu. wren, Carolina, tcule’ska. yonder, tca/mua. wring, to, tucki’ki. young, naksha. write, to, akti’si. yours, ita. . ee ee not Ghee oe CAVA Lie ipa Ny