yacagna = Erp eRe net” pense eet Brceenee sername ta = eure pits rte he! eepreete ated sDesren even os ame Melisa eee ar Derprnenenenene terse e ADVERTISEMENT The work of the Bureau of American Ethnology is conducted under act of Con- gress ‘“‘for continuing ethnologic researches among the American Indians under the direction of the Smithsonian Institution.” Two series of publications are issued by the Bureau under authority of Congress, viz, annual reports and bulletins. The annual reports are authorized by concurrent resolution from time to time and are published for the use of Congress and the Bureau; the publication of the series of bulletins was authorized by concurrent resolution first in 1886 and more definitely in 1888, and these also are issued for the use of Congress and the Bureau. In addition, the Bureau supervises the publication of a series of quarto volumes bearing the title, ‘‘ Contributions to North American Ethnology,” begun in 1877 by the United States Geographical Survey of the Rocky Mountain Region. These publications are distributed primarily by Congress, and the portions of the editions printed for the Bureau are used for exchange with libraries and scientific and educational institutions and with special investigators in anthropology who send their own publications regularly to the Bureau. The exchange list of the Bureau is large, and the product of the exchange forms a valuable ethnologic library independent of the general library of the Smithsonian Institution. This library is in constant use by the Bureau collaborators, as well as by other anthropologists resident in or visiting Washington. The earlier volumes of the annual reports and the seven volumes of the ‘‘Contri- butions to North American Ethnology” thus far issued are out of print. Exchanges and other contributions to the Bureau should be addressed, The DIRECTOR, Bureau of American Ethnology, Washington, D. C., U.S. A. DEPARTMENT OF THE INTERIOR U. 8. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION J. W. POWELL InN CHARGE CONTRIBUTIONS NORTH AMERICAN ETHNOLOGY VO ie MEb Tex WASHINGTON GOVERNMENT PRINTING OFFICE 1893 WO eT , PCR Ot NY Ope auecUn SAMO ANG th ms OV atin jae 4 DEPARTMENT OF THE INTERIOR U. 8S. GEOGRAPHICAL AND GEOLOGICAL SURVEY OF THE ROCKY MOUNTAIN REGION J. W. POWELL In CHARGE DANOTA GRAMMAR, TENTS, AND ETINOGH APTA BY STEPHEN RETURN RIGGS HDITHD BY JAMES OWHN DORSEY WASHINGTON GOVERNMENT PRINTING OFFICE 1893 CON DEN TS. Page. Letter of transmittal. ......-...-------2 +22 eee e eee ene eee cen cece eee cree cere ress Ix Preface eciecee sna o= = ale nl aaivlntel== === Be ae Ee es asa eeinaua aie Srelolereto elesteiege(ealettoreinnetstet= xI PART FIRST.—GRAMMAR. Chapter I.—Phonology ...--..-------- 20+ seee cece cee cee er terre teen teen es etec teeters cece 3 Mie relly n ab otis ee ater sate a ale acetate a= ot talmtainlnl ol claim aaa lela aa let wpe ol ciclmm nine ence 3 Syllabication.....-...--..----------------++++------ sau eg Sos das8 escdioHeoOpocaeoe seeeEs 5 INQ ganaco dace cbaded= bo Sabclas Goer een te rope secce Saaq Conrado aSoce Sere oe ooo ssto doa 5 Changes of letters. -- = <2 <2 22 2 52 am nae oie ne nn ne nm one aie 6 Substitution and elision .-....-.---...---.----------++ + +22 e202 -- +++ ----- sas eeneateie 6 Contraction ----..-.-- ---- 22-2 222-22 nee ae ee nr eee nes Seen nnn en nme meee ane 10 Chapter II.—Morphology. --..---.-----------------+ + +++ 1225 cree corer scree centre eee 11 Pronouns) «cece sce se cae cee - wine ~ ees oe ne an in seein ene ane cine weenie ninisie = cisi= 2122 11 Personal pronouns .....-------------------- -+---- +2202 creer sree etree ener tees 11 Separate .....-------- 22+ -2+- = 222 eee eee e ene eee nee eee eee 11 Incorporated ...-.....------- +2 ---+ 222 ee eee noes eee ee ieee beens ee eee 12 Compound pronouns......-----------------+ 2-25 205022 ee eee eee eee eee e eee eects 17 Reel ati ven plOU OWNS sea ae ala taal eri alee = reo eeceiaiemeicioeia 17 Interrogative pronouns. -.-- Be ae Psa Seta enctete may = Ese eS ESE Ce awa Sain Sta a gia 17 Demonstrative pronouns..-....-.--.---------------+ + +2222 eee reer eect e ert 7, Gti ays Ao 3 Aoees obese enesa bbucne agesec gy Haeece: Cesena Osesso sade s—oEoO en aegaur 18 WG heees tj scceutoseeb Gen HOG eaeatosace de (Ab noo aul Soe sacerramnceoDoOCo Sar ranch: Gar OCOD Orr 19 VTA EHIERO YA hls ae Sonn soc oon ea DE Ba soe Seac con aeencos SeSenooSDa ceo oecee Br sA occu ADOSr uc 19 Verbs formed by modal prefixes. .......--.------------ --++ 20-200 errr teers teste 19 @ompoundsverbsyeeee eae ae a= le =a ae ase Se sae mcrae lacie rey aya 21 (Chaat MENG) ageads saab aseecs sobs coe sadeo anaes oceiseos co7 > E0os anaes ey—s0 QU ooh ogg Soe 21 TOUSSIN yo kae ence Gucace len snus coe obese booda-Soce noon aTedoenisoaandnacc ocScigocmoragcs 21 TENE itSt ee nee obo ate bab abised Seccotinsa arene ccacdaccdo aoc cos sates Sane cenooc at: 23 INfulit hs) woke SSR Noe Gan bt ne ose DHb acon Jenene sae eneosbonadet pea one uo orogncooa Sonat 23 Ian Oa peenon Gabe US de Senne at OUSSene soctes se aoEs pode sade acee a aceoccs cong TaSo meee 23 Gt PDE ces oe Sone e Ben Se Sendo ee eo so dn ede ianeee aoe Coed Scraanats ona dedrpr San ooo. 25 IEPAHVGRO OSien oo coon edocna seks sede dapeaaas aoeeas aes ocoe CHpgede ase Seem SOO RECO e Soe 25 (Chany)! Sc6 ee. SSsn50e ssbesEdeadoeses8e Sec ecs Gace na ene esose S00 SoS OE ISeOe 26 (Chin hyMAG) ULE omaceeee 2osoeb aa See scares See e DOR aa ec eS SOOO aes CO ES 28 (Cisiqmeaiya 100 ce ens ees oes one ce sap acedao 6 see Soe ae dae a Serpe Se SCO Dae Or 32 TDAP aA TO Use se cocendesed eso lc Gee bee aHOe arenes comeS sO EDR O> SS OORSC Den OS OE OGG: 35 Conjneations Wand Il 32222. .2 ss sec === a am esas 35 Conjugationsy liad) WU eet crepe ae alata aaa ciclar a ii ain meee 35 Irregular and defective verbs - ---- ee ae aoe ene srereicier lcle achaiatc minratemicrahateiatape ial aioie 35 Paradigm: root KSA, to break off, separate -----.-...------- Sone sesoSe cos eenUpHbe 33 IS an Sls oeeease ned Sed ca sose ona bos Honda ees Gecdos Seba ponn tenaao cancacesooOSn0 Pode OCcS 40 WOLMSlOf NOUNS saa ae aaa elds ae eater 2 eae ala aii cinine oinls ol=)= wale idinini vine wiviel=oviniy mise=n ee 40 DW MNTEAR TET gaaas 5 ae poem ond O SO a Ss HORUS Ee BSS a geno ac Beco Seer Coe e600 GEE ODU DSO IOI 41 VI CONTENTS. Chapter II.—Morphology—Continued. Nouns—Continued. Gender eas 22 eee cee ee nateta sist eaicets aniciae ete ratete Nim ber a soo. sone ess ee see eee Proper.and family: names - <2 -5 oe. eee -- = -l-eeeee AOjeCtives! <2. 5.2 joccsle wees eee ee eee te ese eet are INU DOP ore are winyocrore lier reese ene eae eat Comparison (ooo < nme mimes ete ate tae elem tne aia elata ern atetet atta te ae Numeral adjectives: 22-5 -t2- ss. ssc s-saleecees eee Cardinals’. se. psec eee ee eee Oxdinals\ ee eeameee etre te eee eee eee AGV6LrDS -o..255 Sop oseecee ne cee eee nee ae ee ener aes Prepositions. -< vise poe = le eeteese ee yee Seatac eee Separate prepositions. .......-...----.- SAS Areata Sas Sasi se Tae dbeess sestes jes case Incorporated! prepositions ~/-2.% s-cis=- ec 3 -nioe soe cealaeeee ae oe eelte ects =e eee eee Interjections {<2 22 seers Gace ec ets eee eaeeeets BOBS SeCAG OSA SS Hesb Sus deGdeD son Chapter IUI.—Syntax .0 soe 2 oe oe ere eee le See Se eee ene eee ee ee Pronouns... = <.62.552 52 ve dcd Soils ok cia ee eee ee eee eee Sn ee ae mee eee eee a Incorporated Pronouns" fe.) —2 oe mene alee a Separate pronouns! © ...c- Getec ee a= eee ee ee ae eee eee eee ee eee Agréementofi pronouns os. ao2- eee rece oa Jee eee nese nee eae eee Omissionyor pronouns -se- see esse eee Repetition’ of pronouns ---------.---2<2-----<- Demonstrative, pronouns. . -. cr: hs osc scene J aecls came se see mise crenels ee ee ecleee eee Relative pronouns) .-.2esscesceee Sem oscae cece eeeene Articles <5 sa: 22 303 Ree rs pes esac ae ee ee ae rect oa Doefinitelartitle:s2 2 ses.cccicoce wae ene. ioe ani Sac em eee mee sce cease saa ase ae Number « oe Se RS aioe eee ee aoe eens Sovelcoee. ee Governments=< <<. cae Bbasecicsnl oe oe eee a ee ee Posseasive form 25 55o52cn soe eee ee eee MOd6S: «a.0:0;s sc:0- = disease See Cae EeeeEe ee eEaseeaee Imperative. . .<2.)2 $cc acinerosm eile oie mein eas seo sce ee enlace eee ieee see Infinitive) .......sSo ae sce eee eee Subjunctive.....2-cee = ase cee eee eee Optative, potential, ete ....-.-.........-..... Tenses . <2 25.222. 02a o = 2 ae eee ee eee AOrist..... cn.622 =e ence Oe Coe Eee Aux ary Verbs tcc o.ceces Sa eee eee eee eet Verbs of repetition: ..2.-. 3.226. See eee eee Reduplicated verbs ......-- 5.5.2. ces casese-= Verbs with the suffixes ‘‘s’a” and ‘‘ka” ...... ACHIVG'.222/5.' «bos S25 haere Gales ales see ee ores CONTENTS. Chapter I1I.—Syntax—Continued. Adjectives Position IWR sar 2 Sa aedeioer oe een dah ce Ahearn Gae SOee ar P ede Se Pesan Sasa Seems abe Numeral adjectives PRG rubTeNl ACH OCW Nes eon cose coSaes soba no oces Bo onnd Seeder aueposes cbeecr ao sees pace Repetition and omission of adjectives Adverbs Position Reduplication WBS Gi CEM Gh. - Soeane Gescouaceteredoesoeosedase epacbdsehcssHpeneeou ase INQ EEND ND cece Gach (socco ose Sone SBSmes 25k cdee ssosce reas Stes eesedaas sean bescecceccse IPS) OOK EOS Coob ss se sese cored Saad Sean Hen One pSa6 satis Sea senose coed cbenaaee Ad venpial incorporated sp aeule) OS ar = mem eet ete ae alae ale eal a eer TEC GEMTON Sis Seco non coe Soobe: Sons esse closes ance naebSoUnaEonear Sse pend qenmos qsecsesocede (Chr ymite RONG Shas 585 pene Se Seoeeaae ode eoeson cose > eee eeenanne Sood DoS m ea prenmcmacs Interjections ...-..-..--.---------- == 2-222 eee ee ee ne nee eee ne eee cee eee eee INOUE Sooesn seca cone cose cee eed Bates SON SAS UNe Chan Bae] pebccr sesercueoSse Meson emocos cece ThymERiO Mh -sGas Jacacostose cdeedecoCeonCae naa coe eeeeson socessosen ses UlSo Seb SSeS eaesoe Wotaniée Hoksina Olian kin: Acts of the Blood-clots Boy ISOS ie dos SS eAt SD mecbe Gaon DES EOSae SpSeeeH eS ees pease SERRE One as eee eee ase sees eee ns ae Translation/e-.s-- - 2-1 Mis GU So Rona BRS O DAC ene presen co TmaCON aA aoamaE sneer eoees tes aaaanerD Legend of the Head of Gold......---.---- --------------+-- +--+ 2-2 22-222 e eee eee ee eee Notes <.-< << adneee Deo oto ees Hscageusactescus Bees omoe Sanne nnees Bees ceepiccosnbesscenes onbe Ghpnlehn Oi), © a yi \. ae ie , 7 7 > bay 7 = 7 & : of © >< . = ® 4 ¥ » Sb = - wy ma ® a - - ihe : ca -. ‘ Pd i ye or ae are rae yy oe Ah i ae Tens An PRES ie, amie e pate ail ' e144 ~ iS he. or a iM Cee ony: Se ices a ana 4 hay z= ; ; : Ap a tee! pe ld 5 E Bon Vn ‘ * 5 Cs AG seo "es | ay ~ « : R = + ' oie - «= 5 ” x Pane EeACC ii: By the Editor, James OwEn Dorsey. In consequence of the death of the author in 1883, the copy furnished by him for the present volume was left in such a shape that some editing was necessary before it could be sent to the printer. By order of the Director of the Bureau of Ethnology, the editorship of the manuscript was committed to me. I was requested also to prepare the table of contents and index, and to see that the arrangement of the chapters, headings, ete., conformed to the general plan of the publications issued by this Bureau. That such disposition of the manuscript was in harmony with the wishes of the author will appear after a perusal of the following extract from a letter, dated April 20, 1881, sent by Dr. 8. R. Riggs to Mr. J. C. Pilling, then chief clerk of the Bureau. After speaking of an article that he was preparing, to be entitled “ Unwritten Laws,” Dr. Riggs continues thus: “This letter, I think, will partly cover Ethnology. But I do not profess to be skilled in Ethnology as a science, and shall be glad of any suggestions from Maj. Powell and yourself.” In the manuscript as received from the author were sundry quotations from my letters to him. But as several years had elapsed since these were written and as I had been enabled to revise the quoted statements, bringing the information down to date, it was but proper that such revisions should appear as footnotes, each followed by my initials. During the process of editing the manuscript it wa s ascertained that, as there had been additional iny estigations among the Dakota and other tribes of the Siouan stock since the death of the author, several questions treated by him deserved further elucidation. When one considers the many years in which the venerable author was associated with the work among the Dakota Indians (1887-1883) it would seem to many persons very pre- XI XII DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. sumptuous for one whose life among the Indians began as late as 1871 to question his conclusions, unless abundant facts could be shown to confirm the assertions of the critic. The author's life among the Indians was spent chiefly with a single division of the Dakota, known as the Santee or Mdewakantonwan. A few of the Teton words in his dictionary were furnished by one of his sons, Rey. T. L. Riggs, but most of them were obtained from Rev. W. J. Cleve- land. The author, moreover, knew very little about the languages of those cognate tribes that are not Dakota, such as the Ponka, Omaha, Kansa, Winnebago, ete., while I have lived among many of these tribes and have devoted considerable time to the comparison of most of the Siouan languages, having engaged in original investigation from time to time, as late as February, 1893, when I visited the Biloxi Indians in Louisiana. In order, therefore, to furnish the readers of this volume with the latest information, and to give more fully than was possible in those footnotes for which I am responsible my reasons for hesitating to accept some of the author's conclusions, as well as evidence confirmatory of some of the author’s statements this preface has been written. In my notation of Dakota words, both in this preface and in the foot- notes, the author’s alphabet has been used, except where additional charac- ters were needed; and such characters are described in the following section of this preface. But in recording the corresponding words in the cognate languages the alphabet used is that of the Bureau of Ethnology. All footnotes followed by “S. R. R.” were contributed by the author. Those furnished by his son, Rey. Alfred L. Riggs, are signed “ A. L. R.” cmp. L. R.” stands for: Rey. TL. Riges, and: “oJ. P. W.2 torgikevso.er. Williamson. ‘J. O. D.” marks those footnotes for which I am responsible. LIST OF SOUNDS PECULIAR TO INDIAN WORDS IN THE PREFACE. The alphabet given by the author on pages 3 and 4 has no characters representing certain sounds heard in the Teton dialect of the Dakota and in some of the cognate languages. Besides these, there are other sounds, unknown in Teton and the other dialects of the Dakota, but common to the other languages of the Siouan family. These peculiar sounds and some additional ones which are described are given in the characters adopted by the Bureau of Ethnology. The authority for the Hidatsa words is Dr. Washington Matthews, U. 8. Army.’ The Tutelo words were recorded 'U. S. Geol. and Geogr. Sury., Hayden, Miscell. Publ. No. 7, 1877: Ethnog. and Philol. of the Hidatsa Indians. PREFACE. XIII chiefly by Dr. Horatio Hale, though a few were acquired since 1882 by Mr. J. N. B. Hewitt and myself. The Mandan words are taken from the vocabularies of Dr. F. V. Hayden, Dr. W. J. Hoffman, and Prince Maximilian, of Wied. (qe) rr’ as a in what or as o in not. sh, given as § by the author and Matthews. a medial sound, between sh ($) and zh (2). as th in thin, the surd of ¢. a d sound followed by a dh sound which is scarcely audible. This combination is peculiar to the Biloxi, Hidatsa, and Kwapa languages. Given as d by Matthews. dh, or as th in the, the sonant of ¢. a short e as in get. a sound heard at the end of certain syllables, but slightly audible, nearer h than kh. Given by Matthews as an apos- trophe after the modified vowel. as in tt. zh, or as % in azure. Given as % by the author and as z by Matthews. a medial k, between @ and k, heard in’ Teton, (hegiha, ete. an exploded k. Given as k by the author. a vanishing n, scarcely audible, as the French n in bon, vin, ete., occurring after certain vowels. Given as » by the author. as ng in sing, singer, but not as ng in finger; heard some- times before a k-mute, at others just before a vowel, as in \Lolwere (i-ctin-e, i-yith-e, wan-e, ete.). Given as n by the author. kh or as ch in German ach. Given as h by the author and Matthews. a medial sound, between d and t. as oo in foot. as u in but, given by Matthews as ‘‘a” with a dot subscript. as ch in church. Given as 6 by the author. a t sound followed by a ¢ (th) sound, as th in thin, but searcely audible. It is the surd of d¢, and is peculiar to the Bilox , Hidatsa, and Kwapal anguages. Givenas t by Matthews. a medial sound, between dj (j as in judge) and te. a medial sound, between dz and ts. XIV DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. SEPARATE PRONOUNS. On page 11 it is said that the separate personal pronouns “ appear to be capable of analysis, thus: To the incorporated forms mi, ni, and i, is added the substantive verb, e, the y coming ia for emp ny So that miye is equivalent to [ am, niye to thou art, and iye to he is.” On page 12 the author informs us that ‘mis, nis, and is would seem to have been formed from miye, niye, iye; as, miye es contracted into mis; niye eS contracted into nis, ete.” On the same page we find the emphatic forms of the pronouns, mis miye, Imyself; nis niye, thou thyself; is iye, he himself, ete. Now, if the author has made correct analyses, miye =mi+y-+e; niye=ni+y+e; iye=i+y+e; mis=mi+y-+e+es; nis =ni+y+e-+es; is =ity+e+es; mis miye =mi+y+e+es mi+y-+e. He tells us, too, that the forms mis, nis, and is were originally subjective, while miye, niye, and iye were originally objective. On examining a myth in the Bushotter (Teton) collection, the following sentences were extracted, as they show how the Teton Indians use the separ- able pronouns. When the Giant Anung-ite or Two Faces discovers the pres- ence of his adversary, Hayela, he exclaims, Niseya kakis¢iya yadiy na él You too Imake you suffer you wish and to mayau he: Are you coming to me because you wish me to make you me youare ? coming suffer, too? (Here nis is subjective or nominative.) Hayela replies, Hiya, niyes pha yin hmtny ela kaksa iyeéiyin kta éa él Gihi: No, I No, you indeed head the witha whizzing cutting it I'make yours will when to Icome (and no one sound off go suddenly to you else) come to you in order to cut off your head (making) a whizzing sound (with my sword) as I send it (your head) suddenly (or forcibly) to the ground. Here niyes, which is objective in this sentence, marks a contrast: it is you only, not I, who must suffer. After killing the giant, Hayela takes the rescued infant to the lodge of his parents, who are afraid to let him enter, as they think that he is the giant. So Hayela says, Ina, he O mother, that miye éa wahi ye lo: O mother, this is I who have come, not he (the I as I have indeed come giant). Here miye is subjective. When Hayela is taken to the lodge of the chief who has two daughters, the elder daughter says to the younger, Ito, miyes le bluha kte: Well, I (not you) will have this one (for my Well, I (not you) this L have will husband). But the younger sister laughs as she retorts, He yadéin $ni éa That you wanted not as miyes hingna wayin kte ding: As you did not want him (when you L (not you) ahusband Ihave him will .(female : = for speaking) PREFACE. XV could have had him.) Subsequently, when the elder sister had turmed Hayela into a dog, ins eya iha na heya, Nis ehay niéakizin kte, eya: She, she too laughed and said as You yourself you suffer shall said what follows precedes too, laughed and said, ‘* You yourself shall suffer (now).” INSEPARABLE PRONOUNS. On page 13 the author remarks, ‘‘ These forms md and d may have been shortened from miye and niye, the n of niye being exchanged for d.” In addition to the objections given in the foot note on p. 13, the editor offers the following table: — Siouan Verbs having | make their 2d and their Ist Possonal an : languages. their3dsing.in— sing.in— | sing. in— See eon: | Dakota ya- da-(la-) | mda-(bda-,bla-) | Ist, miye yu- | du-(1u-) | wdu-(bdu-, blu-) | 2d, niye (egiha ¢a- | na-(ona-) bja- Ist, wie, ete. | ¢i- | ni-(oni-) bi- 2d, ¢i, ¢ie, ete. Kansa ya- hna- | bla- Ist, ti yii- | hnii- blii- 2d, yi Osage qa- | cta-, ctsa- dta- Ist, wie ii | etii-, etsii- déii- 2d, fie Kwapa | d¢a- | ta-~ ptca- Ist, wie | dei- ti- ptgi- 2d, d¢i, die Loiwere | ra- ora- hata- Ist, mire ru- oru- | hatu- 2d, dire Winnebago | Ya- cara- ya- Ist, ne ru- euru- qu- 2d, ne Hidatsa da-(dca-) da-(d¢a-) ma- ist, ma, mi | du-(dén-) da-(d¢u-) mu- 2d, da (d¢a), di (d¢i) Biloxi | da- ida- nda- 1st, Nyindi (nom. ) nyint-ka® (obj.) du- idu- ndu- 2d, ayindi (nom. ) ayint-ka" (obj.) N. B.—The Hidatsa and Biloxi modal prefixes da- and du- are not exact equivalents of the Dakota ya- and yu-, the (hegiha ¢a- and ¢i-; ete. The following appears on page 15: “ Perhaps the origin of the ‘t’ in ‘tku’ may be found in the ‘ta’ of the 3d person used to denote property.’ How can this apply to deksi-tku, his or her mother’s brother, even if it could be said of tanksi-tku, his younger sister, and ¢inhin-tku, his or her son? While a son or a sister might be transferred to another person’s keeping, a mother’s brother could not be so transferred. Such an uncle had greater power over his sister’s children than the father had, among the Omaha and cognate tribes, and presumably among the Dakota. Among the Omaha even an adoptive uncle was conceded this power, as when Susette La Fléche (now Mrs. T. H. Tibbles) was invited by her father’s brother (a Ponka chief) to remove from the Omaha Reservation in Nebraska XVI DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. to the Ponka Reservation in the Indian Territory, for the purpose of accepting a position as teacher in the ageney school. The real father, Joseph La Fléche, consented, but ‘'’wo Crows, an adoptive mother’s brother, and no real kinsman, objected, and for that reason Susette did not go. It appears, then, that the ‘t’ in ‘deksi-tku’ does not imply “transferable possession.” CONTINUATIVES. On page 45 the author translates two proper names thus: Inyang-mani, One-who-walks-running, and Anawang-mani, One-who-walks-as-he-gallops- on. As mani is used here as a continuative, it would be better to render the two names, One-who-continues-running, and One-who-continues-gal- loping-on. In all of the Siouan languages which have been studied by the editor we find these continuatives. They are generally the classifiers, words denoting attitude, the primary ones bemg those denoting standing, sitting, or reclining. In the course of time the reclining is differentiated from the moving; but at first there is no such differentiation. The author agreed with the ediior in thinking that some of these Dakota continuative signs, han, wayka, and yanka, were originally used as classifiers; and a comparison of the Teton texts with those contained in the present volume shows that these words are still used to convey the ide: of action that is (1) continuous or incomplete and (2) performed while the subject is in a certain attitude. Thus hay means to stand, stand upright or on end, but when used after another verb it means the standing object. The other verbs used as classifiers and continuatives are wanka (Teton, yinka), to recline, yanka (Teton, yanya), to sit, hence to be. Yanka occurs as a classifier on pp. 83, 85, 86, 87, 88, 89, ete. That it conveys the idea of sitting is shown by the context on p. 89, where the Star born sat (iyotanke) on the ridge of the lodge and was fanning himself (ihdadu yanka). Wanka, to recline: on p. 83, the twin flowers abounded (Jay all along) in the star country. On the next page, the infant Star born was kicking out repeatedly (naganeata wanka, he lay there kicking). On page 110 we read, Unktomi way kaken ya wanka, An Unktomi was going (literally, going he reclined). CARDINAL BIRTH-NAMES. The Dakota names which belong to children, in the order of their birth, up to fifth child, are given on page 45. Thus the first child, if a boy, is called Caske; if a girl, Winona. The second, if a boy, is called Hepan, PREFACE. XVII and if a girl, Hapay, and so on. While this class of birth-names is found among the Ponka, Omaha, Osage, Kansa, Kwapa, the yoiwere tribes, and the Winnebago, all these tribes observe a different rule, i. e., the first son is always called Ing¢a", or some equivalent thereto, even though he may not be the first child, one or more daughters preceding him in the order of birth; and in like manner the first daughter is always called Wina" or by some one of its equivalents, although she may have several brothers older than herself. On the other hand, if there should be ina Dakota household first a daughter, next a son, the elder or first born would be Winona and the next Hapan (there being no Caske), while if the first born was a boy and the next a girl the boy would be Gaske and his sister Hapay (there being no Winona). KINSHIP TERMS.! The following are the principal kinship terms in most of the Siouan languages, all of which, except those in the Dakota, Hidatsa, Mandan, and Tutelo, having been recorded by me. Most of the terms may be used by females as well as males; but when the use of a term is restricted to persons of one sex a note to that effect will be found in the proper place. In the Biloxi column, the algebraic sign (--) denotes that the ending following it may be used or omitted at the will of the speaker. 1 See pp. 45, 203, 204, 207, {105—von 1x——11 XVIII English. Father Mother Mother’s brother Father’s sister Grandfather Grandmother Elder brother (his) Elder brother (her) Elder sister (his) Elder sister (her) Younger brother Younger sister (his) Younger sister (her) Son Daughter Grandchild | éuywintku Dakota. | atkuku (to nouns, prefixed to or inserted into verbs, and prefixed to adverbs, ete. § 91. The prepositions suffixed to nouns are ‘ta,’ and ‘ata’ or ‘yata,’ at or on; as, tinta, prairie, tiytata, at or on the prairie; maga, a field, magata, at the field; Gay, wood or woods, Ganyata, at the woods. The preposition en, in, contracted, is suffixed to a few nouns; as, ti, @ house, tin, in the house. These formations may also be regarded as adverbs; as, le, @ hill or ridge, heyata, at the hill or back from. T. L. Riggs suggests that this class of words should be denominated prepo- sitional nouns or adverbial nouns. ) 92. The prepositions ‘a,’ ‘e,’ ‘i,’ ‘0,’ instead of being suffixed to the noun, are prefixed to the verb. 1. (a) The preposition ‘a,’ on or upon, is probably a contraction of PREPOSITIONS—CONJUNCTIONS. 53 ‘akan,’ and is prefixed to a very large number of verbs; as, mani, to walk, amani, to walk on, Gaynkaga amawani, I walk on a log. (b) The preposition ‘e,’ fo or at, is probably from ‘ekta,’ and is pre- fixed to some verbs; as, yulipa, to lay down anything one is carrying, eyulipa, to lay down at a place. (c) The preposition ‘1’ prefixed to verbs means with, for, on account of; as, Gekiya, to pray, iGekiya, to pray for a thing. (d) The preposition ‘0,’ in, is a contraction of ‘ohna,’ and is found in a large class of verbs; as, hnaka, to place or lay down, ohnaka, to place a thing iv something else. 2. The prepositions which are either prefixed to or inserted into verbs, in the pronouns’ place, are ‘ki’ and ‘ kid (a) ‘Ki, asa preposition incorporated in verbs, means to or for; as, kaga, to make, kiéaga, to make to one; huwe ya, to go to bring anything, kihuwe ya, to go to bring a thing for one. (b) ‘KiG’ incorporated into verbs, means for; as, kaksa, to chop off, as astick; ki¢iGaksa, to chop off for one. § 93. The preposition ‘i’ is prefixed to a class of adverbs giving them the force of prepositions. In these cases it expresses relation to or connexion with the preceding noun; as, tehay, far, itehay, far from any time or place; heyata, behind, iheyata, back of something. ‘These adverbial prepositions are such as: iako, beyond ihukuya, under itehan, far from iakan, upon ilieyata, behind, back of itokam, before iaSkaday, near to ikanyeta, down from iwaykam, above iGahda, by, near to ikiyeday, near to iyohakam, after ihakam, behind isanpa, beyond iyotaheday, between ihduksay, round about itakasalpa, over from iyotahepi, between ihektam, behind itankan, without iyotakoys, opposite to. CONJUNCTIONS. § 94. Conjunctions in Dakota, as in other languages, are used to con- nect words and sentences; as, waste ka ksapa, good and wise; wiéasta SiGeéa koya, men and children: “Unkay Wakanytanka, Ozayzay kta, eya: unkay ozanzay,” And God said, ‘ Let light be:’ and light was. § 95. The following is a list of the principal conjunctions, viz: wykay, ka and éa, and; ko and koya, also, and; uykays, kinhay and ¢inhay, kina- hay and Ginahay, if; esta and Sta, kes and Ges, kes and ées, although; kaes and ¢aes, keyas and Geyas, even if; ka is, or; tuka, but. For uykay and ujkays the Titonway say yuykay and yunkays, for ‘ka’ and ‘Ga’ they use ‘na,’ and for ‘ka i,’ ‘na is.’ De DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. INTERJECTIONS. § 96. It is very difficult to translate, or even to classify, Dakota inter- jections. Those in common use may be arranged under the following heads, according to the emotions they express: Pain: yuy! winswi! ah! oh! Regret: hehe! hehehe! huyhe! hunhuyhe! oh! alas! Surprise: hopiday! hopidanniye! hopidaysni! inah! inama! inyuy! ivanaka!l wonderful! surprising! astonishing! truly! indeed! Attention : a! e! bes! hiwo! iho! ito! mah! toko! wan! hark! look! see! behold! halloo! Self-praise: ihdatay! ihdatanh! boast!’ Affirmation: eéahe! eéas! eéaes! ees! ehaes! elitakaes! evakes! eyakes! nakas! nakaes! indeed! truly! yes! Disbelief: eze! hes! hinte! ho! hoeéah! iyesniéa! oho! taze! or tase! (Yankton) fie! fudge! you don’t say so! ‘Kya,’ when used at the beginning of a phrase or sentence, is an inter- jection, and seems to mean nothing. '** Boast” does not appear as an interjection in Webster’s dictionary, nor in that of the Century Company. As ihdatay means le praises himself, he boasts, a better translation is, O how he boasts!— Al O81 OS SYNTAX—PRONOUNS. (Gls eV NO Se EEG be, SYNTAX. PRONOUNS. PERS¢ NAL PRONOUNS. Incorporated Pronouns. § 97. The incorporated pronouns are either prefixed to or inserted into verbs, adjectives, and nouns. 1. POSITION IN VERBS. § 98. 1. (a) Monosyllabie verbs, such as, ba, fo blame, da, to ask for, ete., necessarily prefix the pronouns; as mayaba (me-thou-blamest), thou blamest me. (b) Those verbs which are formed by adding the prefixes ‘ka’ and ‘pa,’ and also the possessive forms in ‘ kpa’ or ‘tpa,’ ‘hda,’ and ‘hdu,’ have the pronouns prefixed ; as, kaksa, to cut off with an axe, wakaksa, I cut off ; pagan, to part with anything, wapagay, JT part with ; kpagay, and tpagan, to part with one’s own, wakpagay, I part with my own; lduta, to eat one’s own, wahduta, I eat my own. (c) Other verbs, whose initial letter is ‘d’ or ‘k,’ have the pronouns prefixed ; as, daka, fo esteem so, wadaka, I esteem so; kaga, to make, yakaga, thou makest. (d) For the forms of the subjective pronouns of the first person singu- lar and the second person singular and plural of verbs in ‘ ya’ and ‘ yu,’ see §§ 39. (b), 50. 2. (a) All verbs commencing with a vowel which is not a prefix, insert the pronouns immediately after the vowel; as, opa, to follow, owapa, I jfol- low ; excepting the first person plural, ‘unk,’ which is prefixed; as, unko- papi, we follow. But ouypapi is also used. 2 elie, (b) The prefixing of the prepositions ‘a,’ ‘e,’ ‘i,’ ‘0,’ does not alter the place of the pronouns; as, kastan, to powr out, wakastay, J powr out; okastan, to pour out in, owakastan, J pour out in; palita, to bend, pawalita, I bind; apalita, to bind on, apawalita, L bind on. 55 56 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. (c) Verbs formed from verbal roots and adjectives by prefixing ‘ba,’ ‘bo, and ‘na,’ take the pronouns after the prefix; as, baksa, to cut off with a knife, bawaksa, 1 cut off; boksa, to shoot off, as a limb, boyaksa, thou shootest off; naksa, to break off with the foot, nawaksa, I break off with the foot. (@) Other verbs whose initial letter is ‘é, ‘s, ‘m,’ or ‘n,’ have the pronouns inserted after the first syllable; as, Gapa, fo stab, Gawapa, I stab ; mani, fo walk, mawani, [ walk, Palita, to bind or tie, also inserts the pro- nouns after the first syllable. (¢) Verbs that insert or prefix the prepositions ‘ki’ and ‘kiéi,’ take the pronouns immediately before the prepositions. (See § 40. 5. a. b.) (/) Active verbs formed from other verbs, adjectives, or nouns, by adding the causative ‘kiva’ or ‘ya,’ take the pronouns immediately before the causative; as, wayyagkiya, fo cause to see, wayyagmakiya, he causes me to see; samkiya, to blacken, samwakiya, I blacken; Gaytekiya, to love, Gayte- wakiya, J love any one. (g) The compound personal and reflexive pronouns (§ 24) occupy the same place in verbs as do the ordinary incorporated pronouns; as, waste- daka, to love, wastewadaka, J love anything, wastemi¢idaka, I love myself. 2. POSITION IN ADJECTIVES. § 99. 1. (a) The pronouns are prefixed to what may be called adjective verbs and adjectives; as, yazay, to be sick; tayéay mayazay, (body me-sick) my body is sick; waste, good, niwaste, (thee-good ) thou art good. (b) The pronouns ‘ma,’ ‘ numerals; as, mawayziday, J am one; ninoypapi, you are two; wyyamnipi, ni,’ and ‘un’ are prefixed to the simple we are three. 2. (a) But if the adjective verb has assumed the absolute form by pre- fixing ‘ wa,’ or if it commences with a vowel, the pronouns are inserted; as, wayazaka, to be sick, wamayazayka, Tam sick; asni, to get well, amasni, I have recovered. (b) Waonsida and waéaytkiya, and perhaps some others, which we are accustomed to call adjectives, insert the pronouns; as, waonsiwada, J am merciful. 3. POSITION IN NOUNS. ) 100. 1. (a) ‘The possessive pronouns are always prefixed to the noun, (See §§ 21, 22, and 23.) (b) When a noun and pronoun are joined together, with the substan- tive verb understood, the incorporated pronoun is prefixed to some nouns . SYNTAX—PRONOUNS. 57 and inserted in others; as, nisunka, (thee-dog) thou art a dog; winiéasta, (thee-man) thou art a man; Damakota, (me-Dakota) I am a Dakota. In some nouns the pronoun may be placed either after the first or second sylla- ble, according to the taste of the speaker; as, wicaliinéa, an old man, wimaéaliinéa or wicamalinéa, J am an old man. (c) When a noun is used with an adjective or adjective verb, and a pronoun is required, it may be prefixed either to the noun or to the adjec- tive; as, nape masuta (hand me-hard), or minape suta, (my-hand hard) my hand is hard. 2. In nouns compounded of a noun and adjective, the place of the pro- noun is between them; as, Isantayka, (knife-big) an American, Isaymatayka, Lam an American. 4. Posrrion witn REesprer tro EacH OTHER, § 101. 1. When one personal pronoun is the subject and another the object of the same verb, the first person, whether nominative or objective, is placed before the second; as, mayaduhapi, (me-you-have) you have me; uyniyuhapi (we-thee-have or we-you-have) we have thee or we have you. 2. Wiéa, the objective plural of the third person, when used in a verb with other pronouns, is placed first; as, wiéawakaska (them-I-bound), I bound them. NUMBER. § 102. Incorporated pronouns, when intended to express plurality, have the plural termination pi attached to the end of the word, whether verb, noun, or adjective; as, wayazan, he is sick, wauyazaypi, we are sick; wakaga, I make any thing, unkagapi, we make; uitasuyke, thy dog, nita- Sunkepi, thy dogs or your dog or dogs; niwaste, thow art good, niwastepi, you are good. Separate Pronouns. § 103. The separate personal pronouns stand first in the clauses to which they belong. (a) They stand first im propositions composed of a pronoun and noun, or of a pronuon and adjective; as, miye Isaynmatanka, J am an American; unkiye ujéuwitapi, we are cold. (b) In a proposition composed of a pronoun and verb, whether the pronoun be the subject or object of the verb; as, ujkiye unjyanpi kta, we will go; miye makaska (me he-bound), he bound me. The separate pronouns are not needed for the purpose of showing the person and number of the verb, those being indicated by the incorporated or article pronouns, or D8 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. inflexion of the verb; but they are frequently used for the sake of emphasis; as, nisuynka he kupi he; hiya, he miye makupi (thy-brother that was-given? no, that me me-was-given), was that given to thy brother? no, it was given to me; ye masi wo; hiya, miye mde kta (to-go me-command ; no, me I-go will), send me; no, I will go myself. (c) When a separate pronoun is used with a noun, one being the sub- ject and the other the object of the same verb, the pronoun stands first ; as, miye mini waciy (me water I-want), I want water; niye toka kin niyuzapi (you enemy the you-took), the enemies took you. But when the pronoun is the object, as in this last example, it may stand after the noun; as, téka kin niye niyuzapi (enemy the you you-took), the enemies took you. (d) In relative clauses, the separate pronoun is placed last; as, wiéasta eye hi koy he miye (man came that me), I am the man who came; bniciyapi kin hena unkiyepi (you-help the those we), we are they who help you. (e) The adverb ‘hinéa’ is often used with the separate pronouns to render them more emphatic; as, miye hinéa (me very), my very selfs niye nitawa hinéa (thee thine very), truly thine own. (f/) In answering questions, the sep arate pronouns are sometimes used alone; as, tuwe heéoy he; miye, who did that? I; tuwe yaka he; niye, whom dost thou mean? thee; tuwe he kaga he; iye, who made that? he. But more frequently the verb is repeated in the answer with the pronouns; as, he tauwe kaga he; he miye wakaga (that who made? that me I-made), who made that? I made it; tuwe yaka he; niye ¢iéa (whom meanest-thou? thee, I-thee-mean), whom dost thou mean? I mean thee. § 104. When the separate pronouns are used with verbs or adjectives the plural termination is attached to the last word. (a) When the pronoun stands first, it is attached to the verb or adjec- tive; as, ujnkiye eéoykupi, we did it; niye yakagapi, you made it; niye niwastepi, you are good. (b) When the pronoun stands last, it is attached also to the pronoun ; as, tona waoysidapi kin hena niyepi (as-many merciful the those you), you are they who are merciful. Agreement of Pronouns. § 105. Personal pronouns, and the relative and interrogative tuwe, who, reter only to animate objects, and agree in person with their ante- cedents, which are either expressed or understood ; as, he tuwe, who is that? de miye, this is 1; he Dawid tawa, that is David's ; he miye mitawa, that is mine; he tuwe tawa, whose is that? SYNTAX —PRONOUNS. 29 Omission of Pronouns. § 106. The third person, being the form of expression which most commonly occurs, is seldom distinguished by the use of pronouns. 1. (a) There is no incorporated or article pronoun of the third person, either singular or plural, except ‘ wiéa’ and ‘ta.’ (See §¥ 18. 6, 19. 4, 23. 1.) (b) The separate pronoun ‘ive’ of the third person, and its plural ‘iyepi,’ are frequently used in the subjective and sometimes in the objective case, 2. But ordinarily, and always except in the above cases, no pronoun of the third person is used in Dakota; as, Siyo wan kute ka o (grouse a shot and killed), he shot a grouse and killed it ; Suktayka kin yuzapi ka kaska hdepi (horse the caught and tied placed), they caught the horse and tied him. Repetition of Pronouns. § 107. 1. In the case of verbs connected by conjunctions, the incor- porated subjective pronouns of the first and second persons must be repeated, as in other languages, in each verb; as, wahi, ka wanmdake, éa ohiwaya, I came, and I saw, and I conquered. 2. (a) ‘ Wiéa’ and other objective incorporated pronouns follow the same rule; as, tatanka kin waywiGamdake Ga wiéawakte (buffalo the, them- I-saw, and them-I-killed), I saw the buffalo and killed them. (b) So, too, in adjective verbs; as, oynisike ¢a nisilitin (thee-poor and thee-feeble), thou art poor and feeble. 3. Two or more nouns connected by conjunctions require the posses- sive pronoun to be used with each; as, nitasuyke ka nitamazakay, thy-dog and thy-qun. DEMONSTRATIVE PRONOUNS. § 108. Demonstrative pronouns may generally be used in Dakota wherever they would be required in English. 1. When a demonstrative pronoun forms with a noun, pronoun, adjec- tive, or verb a proposition of which it is the subject or object, it is placed first; as, hena tatankapi, those are oxen; de miye, this is I ; dena wasteste, these are good ; he mayaku (that me-thou-gavest), thow gavest me that. 2. But when used as a qualificative of a noun, or noun and adjective, it is placed last; as, wiéasta kin hena (man the those), those men ; wicasta waste kin dena (man good the these), these good men. i; § 109. The demonstrative pronouns ‘he’ and ‘hena’ are often used where personal pronouns would be in English ; as, ate umasi kin he wiéa- 60 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. yadapi sni (father me-sent the that ye-believe not), my father who sent me, him ye believe not; ate umasi kin he mahdaotaniy (father me-sent the that me- declareth), my father who sent me he beareth witness of me. § 110. Demonstrative pronouns are often used in Dakota when they would not be required in Enelish; as, isay ki he iwaéu (knife the that I- took), I took the knife. RELATIVE PRONOUNS. ) 111. 1. Tuwe, who, and taku, what, are used, both as interrogative and relative pronouns, and in both cases they stand at the beginning of the phrase or sentence; as, tuwe yaka he, whom dost thou mean? taku odake Gn, what thou relatest. 2. (a) In affirmative sentences, ‘tuwe’ and ‘taku’ are often used as nouns, the former meaning some person, and the latter, some thing; as, tuwe he manoy, someone has stolen that; taku ivewaya, I have found something. (b) In negative sentences with ‘ day’ suffixed, tuwe may be rendered no one, and taku nothing; as, tuweday hi sni, no one came (lit. some-little-per- son came not); takuday duhe Sni-(some-little-thing thou-hast not), thow hast nothing. See § 25. 3. § 112. It has been shown (§ 25. 1) that compound relative pronouns are formed by joining ‘kasta’ or ‘kakes’ to ‘tuwe’ and ‘taku;’ as, tuwe kasta hi kinhay he waku kta (ehoever comes if, that I-give will), if anyone comes I will give it to him; taku kasta waymdake ¢inhay wakute kta (what- ever I-see if, I-shoot will), if I see anything I will shoot it, or I will shoot what- ever I see. ARTICLES. Definite Article. POSITION, § 118. 1. When a noun is used without any qualificative, the definite article immediately follows the noun; as, maka kin (earth the), the earth; wiéasta kin waste (man the good), the man is good. 2. When a noun is used with an adjective as a qualifying term, the article follows the adjective; as, Wiéasta waste kin (man good the), the good WAN. 3. When the noun is followed by a verb, an adverb and verb, or an adjective, adverb, and verb, the definite article follows at the end of the phrase, and is gerierally rendered into English by a demonstrative or rela- tive pronoun and article; as, taku eéamoy kiy (what I-did the), that which I did; wiéasta Sigaya ohayyaypi kin (men badly do the), the men who do badly ; SYNTAX—ARTICLES. 61 wiéasta Siéa Siéaya ohanvaypi kin (men bad badly do the), the bad men who do badly. § 114. The signs of the past tense, ‘kon’ and ‘ éikon,’ are used in the place of the definite article, and are rendered by the article and relative ; as, wiéasta wanmdake ¢ikoy, the man whom TI saw. USE. § 115. In general, the definite article in Dakota is used where it would be in English. But it also occurs in many places where in English it is not admissible. (a) It is used with nouns that denote a class; as, wiéasta kin bosdan nazinpi (men the upright stand), men stand upright; Suktayka kin duzahanpi (horses the swift), horses ure swift ov run fast. (b) It is often used, as in Greek, French, ete., with abstract nouns; as, wowaste kin) (goodness the), goodness; woaltani kin awihnuniwiéaya (sin the destroys-them), sin destroys them. (c) It is used with a noun in the vocative case; as, maka kiy nahoy wo (earth the hear-thou), O earth, hear! (7) As in Greek and Italian, it is used with nouns which are qualified by possessive or demonstrative pronouns; as, ninape kin (thy-hand the), thy hand; wiéasta kin de (man the this), this man. (e) It is often used with finite verbs, giving to them the force of gerunds or yebal nouns; as, kagapi kin, the making; mauynipi kin (we walk the), our walking; yahi kiy iyomakipi (thou-come the me-pleases), thy coming pleases me. § 116. In Dakota the definite article is sometimes omitted where it would be required in Enelish. (a) Nouns governed by prepositions are generally used without the article ; as, Gonkaske ekta mda (garrison to I-go), I am going to the garrison; éay mahen wai (wood into I-went), [ went into the woods; tinta akan muynka (prairie upon I-lie), I le upon the prairie. (b) Proper names and names of rivers and lakes are commonly used without the article; as, Tatanka-naziy (buffalo-stands), The-standing-bufialo ; Wakpa-minisota, the Minnesota river; Mdeiyedan, Lac-qui-parle. (c) When two nouns come together in the relation of possessor and possessed (§ 68), the last only takes the article, or rather the entire expres- sion is rendered definite by a single article placed after it; as, Gaypahmihma ihupa kin, the thill of the cart; Wasiéw) wiéastavatapi kin, the King of the French. 62 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. Indefinite Article. ) 117. The indefinite article is more limited in its use than the definite, but so far as its use extends it follows the same rules; as, hoksiday way (boy a), « boy; hoksiday waste way (bey good a), a good boy. § 118. Sometimes both articles are used in the same phrase, in which case the definite is rendered by the relative (see § 113. 3); as, wiéasta way waste kin he ka@a (man a good the that made), he was a good man who made that. VERBS. Position. § 119. 1. Dakota verbs are usually placed after the nouns with which they are used, whether subject or object; as, hoksiday kin mani (boy the walks), the boy walks; wowapi way duha (book a thou-hast), thou hast a book. 2. Verbs also are usually placed after the adjectives which quality their subjects or objects, and after the adverbs which qualify the verbs; as, Waanatay wiéasta wayapike Gin he tayyay waymdaka (Waanatan man eloquent the that well I-saw), I saw Waanatan the eloquent man very plainly. For the relative position of verbs and personal pronouns, see § 98. Number. PLURAL. ) 120. A verb, by its form, designates the number of its subject or object, or both; that is to say, the verb, being the last principal word in the sentence, usually takes the plural ending ‘pi’ when the subject or object is plural in signification, 1. (a) When the subject represents animate objects, the’ verb takes the plural termination; as, manipi, they walk; wiéasta kin hipi (man the came), the men came. (b) But when the subject of a verb denotes inanimate objects, the verb does not take a plural form for its nominitive’s sake; as, Gay topa idaga (tree four grows), four trees grow. 2. (a) A verb also takes the plural termination when it has a plural object of the first or second persons; as, Wakayntayka ujkagapi (God us- made), God made us; Dakota niye Wakantanka éayteniGiyapi (Dakota you God you-loves), God loves you Dakotas. (b) When the plural object is of the third person, this plurality is pointed out by wiéa, them, incorporated in the verb; as, wanwiéayaka, he SYNTAX—VERB. 63 saw them; Hake wahanksiéa yamni wiéakte (Hake bear three them-killed), Hake killed three bears. § 121. As there is but one termination to signify plurality both of the subject and object, ambiguity is sometimes the result. (a) When the subject is of the first, and the object is of the second person, the plural termination may refer either to the subject or to the sub- ject and object; as, wasteunnidakapi, we love thee, or we love you. (b) When the subject is of the third, and the object of the second person, the plural termination may refer either to the subject or the object, or to both; as, wastenidakapi, they love thee, he loves you, or they love you. § 122. Nouns of multitude commonly require verbs in the plural num- ber; as, oyate heéoypi, the people did that. § 123. The verb ‘yukay’ is often used in its singular form with a plural meaning; as, wakiyeday ota yukay, there are many pigeons. § 124. The verb ‘yeya’ and its derivatives ‘iyeya,’ ‘ hiyeya,’ etc., have rarely a plural termination though used with a plural subject; as, wiéota hen hiyeya, many persons are there. DUAL. § 125. 1. The dual is used only as the subject of the verb and to denote the person speaking and the person spoken to. It has the same form as the plural pronoun of the first person, excepting that it does not take the termination ‘pi.’ 2. Hence, as this pronoun is, in meaning, a combination of the first and second persons, it can be used only with an object of the third person, except when, the agent and patient being the same persons, it assumes the reflexive form (§ 24); as, wasteundaka, we two (meaning thow and 1) love him; wastewiéujdaka, we two love them. See § 42. 1. Government. § 126. Active transitive verbs govern the objective case; as, makaska (me binds), he binds me; wiéasta way waymdaka (mana I-saw), [ saw a man. § 127. Active verbs may govern two objectives. 1. A verb may govern two direct objects or so-called accusatives. When an action ona part of the person is spoken of, the whole person is rep- resented by an incorporated pronoun, and the part by a noun in apposition with the pronoun; as, nape mayaduza (hand me-thou-takest), thou takest me by the hand, or thou takest my hand. Compare the French, ‘me prendre la main.’ 64 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 2. A verb may govern a direct object or accusative and an indirect object answering to a dative. (a) When one of the objects is a pronoun, it must be attached to the verb; as, wowapi kin he mayaku kta (book the that me-thou-give wilt), thou wilt give me that book. (1) But when both the objects are nouns, the indirect is usually placed before the direct object; as, Hepay wowapi yaku kta (Hepan book thou-give wilt), thow wilt give Hepan a book; Hepi taspantayka wan hiyukiya wo (Hepi apple a toss), toss Hepi an apple. § 128. Transitive verbs with the prepositions ‘a’ or ‘o’ prefixed may govern two objectives, and even three when two of them refer to the same person or thing; as, Sina kin aniéalipapi (blanket the on-thee-laid), they cov- ered thee with a blanket; mini pa amakastay (water head on-me-poured), he poured water on my head. § 129. Intransitive verbs, with the prepositions ‘a’ or ‘o’ prefixed, govern an objective case; as, mani, to walk, éanku kin omani (road. the in- walks), he walks in the road; Nay, to stand, maka kin awahay (earth the on I-stand), I stand on the earth. Possessive Form. § 150. ‘This form of the verb is used whenever possession or property is indicated, and is very important in the Dakota language. For the ways in which the possessive form is made, see § 39. 3. The use of this form of the verb does not necessarily exclude the possessive pro- noun, but renders it superfluous; as, nape yahduzaza (hand thou-washest-thine-own), thow dost wash thy hands; ninape yahduzaza is also correct. The occurrence of the possessive pronoun does not render the possessive form of the verb the less necessary. MODES. Imperative. ) 1381. 1. In prohibitions the imperative mode is often indicated by the adverb ‘ihnuhay’ placed before the verb,-with ‘kin’ or ‘kinhay,’ ‘Gin’? or ‘Ginhay,’ following; as, ihnuhan heéanoy kiy, do not do that; ihnuhay wiéayadapi kinhay, do not believe it. This is a stronger form than the common imperative. 2. When two verbs in the imperative mode are connected by conjune- tions, the first is used without the sign; as, owinZa kin ehdaku ka mani wo, take up thy bed and walk. VERBS: INFINITIVE—SUBJUNCTIVE. 65 Infinitive. § 132. 1. Verbs in the infinitive mode immediately precede those by which they are governed; as, éan kakse yahi (iwvod to-cut thou-hast-come), thou hast come to cut wood; he eéoy Gisipi, I told you to do that. 2. The use of the infinitive mode in Dakota is limited, the finite verb being often used where the infinitive would be in English; as, mda wac¢in (I-go I-desire), I desire to go. 3. The infinitive mode can not be used as a noun, as it sometimes is in English; that is, it can not have anything predicated of it, as in the phrases, “‘to see the sun is pleasant,” “to walk is fatiguing.” In such cases verbal nouns or gerunds are used; as, wi wayyakapi kiy he oiyokipi (sun seeing the that pleasant), the seeing of the sun is pleasant. Subjunctive. § 133. What may be called the subjunctive mode is formed by the aid of conjunctions which follow the verb. (See § 42.) 1. (a) Kinhay and its derivatives, Ginhay, kinahay, and Ginahay, usually refer to future time, future events only being considered as uncertain and contingent; as, yahi kinhay mde kta, if thou come, I will go. But ‘kinhay’ does not always render the sense subjunctive, it being sometimes used as an adverb of time, especially when preceded by tohan; as, tohan yahi kinhan mde kta, when thou comest, I will go. (b) When anything past is spoken of as uncertain, ‘ he¢iyhay’ is com- monly used; as, heéanor heéijhay eéen ohdaka wo, 7f thow didst that, con- fess tt. 2. The conjunctions esta, Sta, keyas, and kes, signifying though, al- though, are also used to form the subjunctive mood; as, o¢idiyaka esta wiéayada Sni, although I tell thee, thou dost not believe; li keyas kiéi mde kte Sni, though he come, I will not go with him; amapa kes en ewaéaymi sui, though he struck me, I paid no attention to it. 3. Unkans, if, usually relates to past time or to something already known, and is used to state what would have been the case if the thing mentioned had been different from what it is. It is usually followed by tuka, but; as, miyediéazuzu unkans Gi¢u kta tuka (me-thou-hadst-paid if, F-thee-give would but), if thou hadst paid me, I would have given it to thee; guktanka mduha uyjkans mde kta tuka (horse I-had if, I-go would but), if I had a horse T would qo. 7T105—VOL Ix 5) 66 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. Optative, Potential, ete. ) 134. The adverb tokin, oh that! is used with verbs to express strong desire; in which case an ‘n’ is suffixed to the verb; as, tokiy mduhen, oh that I had it! § 135. The Dakotas have no way of expressing fully and foreibly the ideas of necessity and obligation. The place of the English words ought and must is partially supplied by the word iyeéeéa, fit, proper; as, eéanoy kta iveéeéa, it is fit that thou shouldst do it. ) 1386. 1. The idea of ability or power is expressed by the help of the verb okihi, to be able, used atter other verbs, which are either in the form of the infinitive or gerund; as, e¢o1 owakihi (to do I-able), I am able to do it, or I can do it; manipi kin owakihi (walking the I-able), I can walk. Or they are put in a finite form; as, Suktayka mduza owakhi (horse I-catch I-able), I can catch a horse. 2. Inability is expressed either by ‘okihi’ with the negative ‘sni,’ or ‘okitpani;’ as, mawani kta owakihi sni (/-walk will I-can not), or, mawani kta owakitpani (J-walk will I-unable), I cannot walk. ‘Véka’ or ‘tékadan, followed by the negative ‘Sni,’ is often used for the same purpose; as, tokaday mawani sni (any-way I-walk not), I cannot possibly walk. 8. The word ‘piéa’ is suffixed to verbs to denote possibility or that the thing can be done; as, eéoypiéa, it can be done; wanyagpiéa, it can be seen. But it more frequently occurs with the negative ‘sni;’ as, kalipiéa Sni, if cannot be made. TENSES. § 187. Notwithstanding the Dakota verb has but two distinct forms of tense, there is no difficulty in expressing, by the help of adverbs, ete., all the varieties of time found in other languages. Aorist. ) 138. 1. The aorist is used to denote present time, and generally needs no mark to show that the present is referred to, that being usually determined by attendant cireumstances or by the context; as, tiyata yanka, nakaha wanmdaka, he is at the house, I have just seen him. 2. When necessary the adverb dehan, vow, or hinahin, yet, is used to indicate present time; as, dehan tiyata yayka, he is now at the house; hinahiy den uy, he is here yet. SD 3. The aorist is used in general propositions, which apply equally to present, past, and future; as, siGeéa waskuyeéa wastedapi, children love fruit. VERBS: TENSES. 67 § 139. 1. The predominant use of the aorist is to denote past time, it being always used in the narration of past events; as, eGamon, [have done it; he mdustay, I have finished that. 2. (a) By the help of the adverb wanna, now, the aorist expresses per- Ject or finished time; as, wanna yustaypi, they have now finished it; wanna o¢idiyaka, I have now told thee. (b) In a-narrative of past events, ‘wanna,’ together with the aorist, makes what is called the pluperfect tense; as, wayna yustaypi hehan wai, they had finished it when I arrived. 3. The aorist used with tuka, but, expresses what is sometimes called the imperfect tense; as, hen wauy tuka (there I was, but am not now), I was there. ; § 140. Before naéeéa, perhaps, the aorist tense is sometimes used for the future; as, heGoy masipi kinhay, e¢éamon naéeéa, if they tell me to do that, T shall probably do it. Future. § 141. 1. The sign of the future tense is usually ‘kta.’ It may be used with verbs, adjectives, nouns, or pronouns; as, mani kta, he will walk ; he waste kta, that will be good; he tinta kta, that will be prairie; he miye kta, that will be I. 2. The future tense is often used in yarrating past events respecting something that was future at the time mentioned; as, wayna upi kta hehan wai, they were about to come when IT arrived there. : 3. The future tense is used to denote that a thing would have taken place if something had not prevented. In this case it is commonly followed by ‘tuka,’ whether the reason is stated or not; as, wau kta tuka, J would have come; upi kta tuka wiéawakisica, they would have come, but I forbade them. 4. The future tense with the adverb ‘hiyéa,’ is used to indicate a desire, purpose, or determination to do a thing; as, mde kte hinéa (J-go will very), | I want to go; eéoy kte hinéa eéoy (do will very did), he did it because he wished to do it, or he did it intentionally. 5. The future tense is often used where the infinitive mode would be in English; as, wau kta owakitpani (J-come shall, I-unable), I an unable to come; teyapi kta akitapi, they sought to kill him. 6. The future tense is sometimes used for the aorist, as in German, when there is uncertainty about the thing spoken of; as, tinwiéakte kin hee kta (murderer the that-be will), that is the murderer, the idea being, that he will be found to be the murderer. 68 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 7. When two verbs in the future tense are connected by a conjunc- tion, the first may be either with or without the sign; as, nihinni¢iyapi kta ka yaéeyapi kta, or mhiyni¢iyapi ka yaéeyapi kta, you will be troubled and weep. § 142. ‘Nuy’ or ‘nov’ is sometimes used instead of ‘kta,’ as the sign of the future tense, in interrogative sentences, and also when something future is spoken of as uncertain; as, mda nuy he, shall I go? token eéoynpi nuy tanin Sni, they knew not what they should do. § 143. Before the verbs ‘eéin’ and ‘epéa,’ ‘ke’ sometimes marks the future tense of the first person; as, mda ke epéa, I will go, thought I. § 144. In interrogative sentences ‘hin’ is sometimes used for ‘kta he,’ denoting the future tense; as, wau hin, shall I come? AUXILIARY VERBS. § 145. There are several verbs which are used with others as auxil- iaries; such as, ‘iyeya,’ ‘kiya,’ and ‘ya’ or ‘yan.’ § 146. 1. ‘tyeya, when used with other verbs, expresses the additional ideas of completion and suddenness ; as, yustay ive va, he made a finish of it; kaksa iyeya, he cut it aff suddenly. In this way ‘iyeya’ is often used to give force and animation to the style. 2. Verbs used with ‘iyeya,’ if capable of contraction, are contracted; as, kaptuza, to split, kaptus iyveya, he split it open. 3. ‘Lyeya’ is often used with prepositions and adverbs, sometimes with and sometimes without their taking the verbal prefixes; as, pamahen iyeya, to push into; yuhukun iyeya, to put down; olhna iyeya and mahen iyeya, to put into anything. § 147. ‘Kiya’ is used with verbs as a causative suffix; as, e¢éonkiya, to cause to do; kalikiva, to cause to make; nazinkiya, to cause to stand. The pronouns are inserted before the causative. § 148. ‘Ya’ or ‘yay’ is a suffix which occurs so frequently, and whose use is sometimes so different from that of any English verb, that it demands a special notice. 1. (a) It is used as a causative suffix; as, eGonya, to cause to do; maniya, to cause to walk. In this case it always has a noun or pronoun for its object expressed or understood; as, mani mayayapi, you cause me to walk. (b) ‘Ya’ used with adjectives makes of them active verbs; as, Saya, to dye or paint red ; samya, to blacken. 2. (a) It is used with words denoting relationship, where in English we should employ a possessive pronoun, and seems to have the force of to VERBS OF REPETITION. 69 have, or have for; as, he atewaya (that father-I-have), that is my father ; Ateunyanpi malipiya ekta nanke ¢in (father-we-have heaven in thou-art the), our Father who art in heaven. (b) ‘Ya’ with nouns shows what use a thing is put to; as, de isanwaya, this I have for a knife; he tiyopayaya, that thou usest for a door. 3. When the pronouns ‘ma,’ ‘ni,’ and ‘uy’ are used without the pro- noun ‘ya’ following, ‘ya’ becomes ‘yan;’ as, atemayan, he has me for father ; ateunyanpi, owr father. But when ‘ya,’ thow or you, follows, the vowel is not nasalized; as, atemayaya, thou hast me for father; ateunyayapi, you call us father. VERBS OF REPETITION. Reduplicated Verbs. § 149. 1. The reduplication of a syllable in Dakota verbs is very com- mon. In intransitive verbs it simply indicates a repetition of the action; as, ipsiéa, to jump, ipsipsi¢a, to hop or jump repeatedly; iha, to laugh, ihalia, to laugh often. In transitive verbs it either indicates that the action is repeated on the same object, or that it is performed upon several objects; as, yalitaka, to bite, yalitalitaka, to bite often; baksa, to cut a stick in two; baksaksa, to cut a stick in two often, or to cut several sticks in two. Verbs of one syllable are rarely reduplicated. 2. There are some verbs whose meaning almost necessarily implies a repetition of the action and which therefore are generally used in their re- duplicated form; as, yuhuhuza, to shake; panini, to jog;. kapsinpsinta, to whip; yusinsin, to tickle; nasuysun, to struggle, ete. 3. Verbs signifying to be are repeated to denote continuance; as, den manka manke, I continue to stay here; hen dukay dukanpi, you reside there. § 150. The use of a reduplicated form of a verb in its proper place is very important. It isas much a violation of the rules of the Dakota lan- guage to use a simple for the reduplicated form as to use the singular for the plural number. Verbs with the Suffives ‘s’a’ and ‘ka,’ § 151. ‘S’a’ is suffixed to verbs to denote frequency of action or habit; as, yahi s’a, thou comest often; iyatoysni s’a, thow dost tell lies habitually, i. e., thou art a liar; wamanoy s’a, one who steals often, i. e., a thief. § 152. ‘Ka’ has sometimes the same signification with ‘s’a;’ as, waoka, a good hunter. But sometimes it does not produce any perceptible ditfer- ence in the meaning of the verb; as, wasteda and wastedaka, to love any- thing. 70 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY, § 153. When the verb, to which ‘ka’ or ‘s’a’ is suffixed, takes the plu- ral form, the suffix usually follows the plural termination; as, waopika, marksmen; eGoypi sia, doers. But in the verb ‘da,’ to esteem, ‘ka’ may either precede or follow the plural termination; as, wastedakapi and waste- dapika. SUBSTANTIVE VERBS, § 154. The verbs ‘uy,’ ‘oujyay,’ ‘yanka,’ ‘yukan,’ and ‘hiveya,’ all signify fo be, but when used, they are accompanied by other verbs, adverbs, participles, or prepositions, descriptive of the place or manner of being; as, mani wauy, J am walking; ti mahen manka, £ am in the house; hédiya yakonpi, they are there; en mauy, it is in me. § 155. The verb ‘e’ or ‘ee’ occurs without a word descriptive of the mode or place of existence; but it is confined to the third person, and is used rather to declare the identity than the existence of a thing. This verb combines with the pronouns, as, ‘hee,’ ‘dee,’ ete. ‘Yukan’ is used to de- clare that there is, and waniéa, that there is none; as, Wakantayka yukan, there is a God; Wakaytayka waniéa, there is no God. § 156. The bringing of two words together in the Dakota language answers all the purposes of such a copula as our substantive verb; as, Wakantayka waste (God good), God is good; wi kin kata (sun the hot), the sun is hot; de miye (this 1), this is IT; hena inyan (those stones), those are stones; Danikota (Dakota-thou), thou art a Dakota. ) 157. From these examples it appears that there is no real necessity for such a connecting link between words; and accordingly we do not find any single verb in the Dakota language which simply predicates being. The Dakotas can not say abstractly, J am, thou art, he is; but they can ex- press all the modes and places of existence. And the verb of existence is understood in pronouns, nouns, and adjectives.’ PARTICIPLES. Active. ) 158. 1. Active participles follow the nouns and precede the verbs with which they are used; as, mazakay hduha yahi (gun having thou-come), thou hast come having thy gun. 'A. L. Riggs makes the following classification of substantive verbs: 1. Of being or existence, as un, yukan, yanka, ete. 2. Of condition; with participles and adverbs of manner; as, ni un, living is; taynyan yayka, (well is), is comfortable : 3. Of place ; with prepositions and adverbs of place; as, akan un, is on ; timahen yanka, within is. 1. Of identily ; e or ee, with the forms hee, dee. See § 155. 5. Of classification; heéa, is such, as, hoksidan waste heéa, he is a good boy; he sunktokeéa heéa, that is a wolf. PARTICIPLES—NOUNS. al 2. The objective pronouns are used with and governed by active par- ticiples, in the same way-as by verbs; as, mayuha yukaypi (me-having they remain), they still retain me; niyuha vapi kta (thee-having they-go will), they will take thee along. 3. Active participles are used to denote prolonged or continued action; as, kiksuya uy, he is remembering; Wakanytayka éekiya uy, he is in the habit of praying to God; iahay ié¢unhan, whilst he was speaking. 4. A few participles are used with the verbs from which they are de- rived; as, manihay mani (walking walks), that is, he walks and does not ride; nazinhay nazin (standing he stands), he gets up and stands. 5. Two verbs together may be used as participles without a conjunc- tion; as, Geya patus inazin (weeping stooping stands), he stands stooping and weeping. Passive. § 159. 1. A verb used as a passive participle follows the noun to which it relates; as, talinéa kin opi, the deer is shot. 2. Passive participles are used to make what may be called the passive form of the verb; as, ktepi, killed, niktepi kta, thow wilt be killed. 3. They are sometimes used independently as nouns; as, ktepi kin, the slain. NOUNS. POSITION, § 160. The place of the noun, whether subject or object, is before the verb; as, wamnaheza iéaga, corn grows; mini wacin (water I-want), L want water. Occasionally the subject comes after the verb; as, eya Wakanytanka, said God. § 161. When two nouns are used together, one the subject and the other the object of the same verb, the subject is usually placed first (§ 67); as, tatanka pezi yutapi (oxen grass eat), oxen eat grass; Dakota Padani kin wiéaktepi (Dakota Pawnee the them-killed), the Dakotas killed the Pawnees. § 162. 1. Of two nouns in composition or combination the noun sus- taining the relation of possessor always precedes the name of the thing possessed. See § 68. 2. There are cases where two nouns are brought together in which the latter may be regarded as in apposition: as, aguyapi wiéoni, bread of life, or more properly, the bread that is life.—a. L. RIGGS. G2, DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. NUMBER, § 163. The principle on which the plural termination is employed is that of placing it as near the end of the sentence as possible. The order ina Dakota sentence is, first the noun, next the adjective, and lastly the verb. Hence, if a noun or pronoun is used alone or has no word following it in the phrase, it may take the plural ending; if an adjective follows, it is attached to the adjective; and if a verb is used, it is attached to the verb. 1. When nouns are used to convey a plural idea, without qualificatives or predicates, they have the plural termination; as, ninapepi, thy hands ; hena Dakotapi, those are Dakotas. 2. When a noun which represents an animate object is to be made plural, and is followed by a qualificative or predicate, the sign of the plural is joined, not to the noun, but to the qualificative or predicate; as, wiéasta wastepi, good men; koska kiy hipi, the young men have arrived ; wiéasta waste kin hipi, the good men have arrived. § 164. The plural of nouns representing animate objects in the objec- tive case, whether they are governed by active verbs or prepositions, is designated by ‘ wiéa’ following, which is prefixed to or inserted in the goy- erning word; as, tahinéa wié aktepi (deer them-they-kill), they kill deer ; . Dox kota ewiéatayhay (Dakota them-from), he is from the Dakotas. ADJECTIVES POSITION. § 165. When the adjective is used simply as a qualifying term, it is placed immediately after its noun; as, wiéasta waste, good man; Gay Siéa, bad wood. The adjective ikée, common, is placed before the noun which it qualifies, but its derivative ikéeka comes after; as, ikée haypa and haypikéeke, common moccasins ; ikGe wicasta, a common man, an Indian. The numeral adjectives, when used with éay, « day, ave placed before; as, noypa Gay, two days, ete. ) 166. When the adjective forms the predicate of a proposition, it is placed after the article, and after the demonstrative pronoun, if either or both are used; as, wiéasta kin waste, the man is good; wiéasta kin he waste, that man is good; taku eéanoy kin he siéa, that which thou didst is bad. NUMBER. ) 167. Adjectives, whether qualificative or predicative, indicate the number of the nouns or pronouns to which they belong; as, fyyay sapa ADJECTIVES. 73 way, a black stone; inyay sapsapa, black stones; tatanka kin was’aka, the ox is strong; tatanka kin was’akapi, the oxen are strong. 2. Adjectives do not take the plural form when that can be pointed out by the verb of which the noun is either the subject or object (see §§ 163, 164); as, wiéasta waste he kagapi (man good that they-made), good men made that; Wakantanka wiéasta waste nom wiéakaga (Great-Spirit men good two them-made), God made two good men. 3. As the numeral adjectives after wanzi denote plurality by virtue of their meaning, they may be used either with or without the plural termina- tion; as, wiGasta yamni, or wiéasta yamnipi, three men. NUMERAL ADJECTIVES. § 168. 1. Numeral adjectives used distributively take the reduplicated form; as, yamni, three, yamnimni, three and three, yamuimni iéupi, they each took three, or they took three of each. 2. Numeral adjectives are used alone to express the number of times - an event occurs; as, yamni yahi, thow camest three times. When a succes- sion of acts is spoken of, the word ‘akihde’ is often used; as, topa akihde yakutepi, you shot four times successively. § 169. To supply the want of words like place and ways in English, the adverbial termination ‘kiya’ is added to the numeral; as, nonpakiya yakonpi, they are in two different places; he topakiya oyakapi, that is told in four different ways. - § 170. The Dakotas use the term hanke, one-half; but when a thing is divided into more than two aliquot parts they have no names for them; that is, they have no expressions corresponding to one-third, one-fourth, one- Jifth, etc. By those who have made some progress in arithmetic, this want is supplied by the use of ‘onspa’ and the ordinal numbers; as, onspa tyamni (piece third) one-third ; oyspa itopa (piece fourth), one-fourth. The language more recently adopted is kiyuspapi, divided. So that one-fourth is topa kiyuspapi wayzi.—aA. L. R. PRONOMINAL ADJECTIVES. § 171. Owasin and iyulipa, al/, sakim and napin, both, apa and hunh, some or a part, tonana and wanistiyna, few, a small quantity, wyma, the other, one of two, ota, many, much, and some others, are sometimes used as adjec- tives qualifying nouns, and sometimes stand in the place of nouns. § 172. 1. As the adjective ‘ota,’ many, much, conveys a plural idea, its reduplicated form ‘ onota’ or ‘odota,’ is not used when speaking of inani- 74 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. mate objects, except when different quantities or parcels are referred to; as, ota awahdi, J have brought home many or much; odota awahdi, I have brought home much of different kinds. 2. When ‘ota’ relates to animate objects, it may have the plural ter- mination, but is generally used without it. When it relates to the human species, and no noun precedes, it has ‘ wiéa’ prefixed; as, wicota hipi, many persons came, or a multitude of persons came. 3. When ‘ota’ relates to a number of different companies of persons, it has what may be called a double plural form, made by prefixing ‘ wiéa’ and by reduplication; as, wiéokéota ahi, companies of persons have arrived. REPETITION AND OMISSION OF ADJECTIVES. § 173. 1. When the same thing is predicated of two or more nouns con- nected by conjunctions, the adjective is commonly repeated with each noun; as, Suktanka kin waste ka Gaypahmihma kin waste, the horse is good, and the wagon is good. 2. But sometimes a single adjective is made to apply to all nouns by using a pronominal adjective or demonstrative pronoun; as, Suktayka kin ka Gaypahmihma kiy napin waste, the horse and the wagon are both good; wiéasta ka winohinéa kin hena wasteste, man and woman, they are beauti- Jul; Hepay ka Hepi ka Hake, hena iyulipa hayskapi, Hepan, and Hepi, and Hake, they are all tall. 3. When two nouns are connected by the conjunction ‘ko’ or ‘koya,’ also, the adjective is only used once; as, Suktanka éaypahmihma ko Siéa (horse wagon also bad), the horse and the wagon also are bad. ADVERBS. § 174. Adverbs are used to qualify verbs, participles, adjectives, and other adverbs; and some of them may, in particular cases, be used with nouns and pronouns; as, iwasteday mani, he walks slowly; Siéaya hduha un, heis keeping it badly; nina waste, very good; kitayna tanyan, tolerably well; he Gay Sni (that wood not), that is not wood; tonitayhay he (whence-thou), whence art thou? POSITION. ) 175. 1. Adverbs are commonly placed before the words which they qualify; as, tayyay wauy, J am well; Siéaya ohayyaypi, they do badly; nina waste, very good. 2. (a) The adverbs ‘hinéa’ and ‘ni’ follow the words which they ADVERBS—REDUPLICATION. 1 qualify ; as, waste hinéa, very good; eéoyn kte hinéa, he wishes very much to do it; eGoypi Sni, they did not do it. (b) The adverbs of time, ‘kinhay,’ ‘éa’ or ‘eéa,’ ‘kehany,’ and ‘éoh,’ are placed after the words to which they relate; as, yahi kinhay, when thou comest; wanyaka eéa, when he sees it. 3. (a) Interrogative adverbs commonly stand at the beginning of the clause or sentence; as, toke¢a wowapi dawa Sni he, why dost thou not read? (b) But ‘to,’ a contracted form of ‘tokeéa’ and ‘he,’ the common sign of interrogation, stand at the end; as, duhe Sni to, why dost thou not have it? yahi he, hast thou arrived? § 176. Interrogative adverbs and others often prefix or insert personal pronouns; as, nitonakapi he, ow many are there of you? tonitaynhay he, whence art thou? hematayhay, Tam from that place. REDUPLICATION. § 177. 1. Most adverbs may make a plural form by doubling a sylla- ble, in which case they may refer either to the subject or the object of the verb, and are used with verbs both in the singular and plural number; as, tanyan econ, he does it well; taytayyay econ, he has done several things well ; tantanyan econpi, they have done well. 2. If the verb relates to the united action of individuals, the adverb is not reduplicated; but if the individuals are viewed as acting independently, the reduplicated form must be used; as, Suktayka kin tketkeya kinpi, the horses carry each a heavy load. 3. The reduplicated form of the adverb is used when reference is had to different times, places, distances, ete.; as, wiGasta kin tehayn ni, the man lived long; wiéasta kin tehanhay nipi eée, men live long; eéaday wahi, I came soon; eéaéaday wahi, I come frequently; he hayskaya baksa wo, cut that long; hena hayskaskaya baksa wo, cut those long; askaday euntipi, we encamped at a short distance; askaskaday euntipi, we encamped at short dis- tances. USE OF CERTAIN ADVERBS. § 178. 1. In general propositions, ‘eéa’ or ‘éa,’ when, is used with ‘eée’ or ‘ée’ at the end of the clause or sentence; as, waniyetu Ga wapa Ge, when it is winter it snows. 2. The particles ‘eée’ and ‘eéee,’ used at the end of clauses or sen- tences, signify frequency or habit, as; eGamoy eéee, I am accustomed to do. 76 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. 3. The particle ‘Ge,’ in most cases, indicates the close of a direct quo- tation of the words of oneself or of another; as, deGen eéanoy kinhay yani kta Ge, Wakaytanka eya Ge, if thou dost thus, thou shalt live, God said. 4. The free adverbial particle ‘do’ is used for emphasis, at the end of a clause or sentence, as, wahi kte do, [will come. It is used generally by young men, and not considered necessary by good speakers.’ ‘Ye’ is sometimes used in the same way by women and others. 5. Among the free adverbial particles may be mentioned ‘wo,’ ‘we, ‘yo’ and ‘ye’ with ‘po,’ ‘pi’ and ‘miye,’ the signs of the imperative; and ‘kta’ and ‘kte’ signs of the future. These all follow the verb. See §§ 42 and 43. § 179. In reply to questions which have the negative form, assent to the negative proposition contained in the question is expressed by hay, yes, and dissent by hiya, no; as, yahi kte sni he; hay, wahi kte sni, thow wilt not come, wilt thou? yes, I will not come; yahi kte Sni he; hiya, wahi kta, thou wilt not come, wilt thou? no, I will come. If the question be put affirma- tively, the answer is the same as in English. 166 “) § 180. ‘“Pohan’ and ‘kinjhay’ are often used together with the same verb, in which case ‘tohan’ precedes the verb and ‘kinhay’ follows it; as, tohan yahi kinhay mde kta, when thou comest I will go. § 181. When ‘itokam’ is used in reference to time, it is often preceded by the adverb of negation; as, yahi Sni itokam (thou-comest not before), be- fore thou comest. NEGATIVE. § 182. 1. Negation is expressed by placing after the verb, adjective, noun, or pronoun, the adverb ‘sni;’ as, mde gni (J-go not), I did not go; he tay) Sni (that wood not), that is not wood. 2. An emphatic negation is sometimes indicated by ‘kaéa,’ which, how- ever, is seldom used except in contradicting what has been previously said; as, yao kaéa, thou didst not hit it. 3. A negative used interregatively often implies permission; as, iyaéu Sni to (dost thou not take it?), may signify, thou mayest take it. § 183. 1. In Dakota two negatives make an aflirmative; as, waniéa, there is none; waniée sni (there-is-none not), i. e., there is some. ‘*Do’ in Isanyati and Ihanktoyway, and ‘lo’ in Titonwan, seem to be equivalent to the mascu- line oral period hi of the Omaha and Ponka, au of the Kansa, Osage, and Kwapa, ke of the Iowa, ke-i of the Oto, sh of the Mandan, ts of the Hidatsa, and k of the Crow. Ha is seldom used by the Ponka, but is common among the Omaha,—J. O. D, PREPOSITIONS, ad, When two negative verbs are connected by a conjunction, the first may be without the sign of negation; as, kakipe éa iyotay tanka sni (he- surpassed and more great not) he neither surpassed nor was the greatest. INTERROGATIVE. § 184. 1. ‘He’ is the common interrogative particle, and is placed at the ae of the sentence; as, wiéayada he, dost thou believe ? 2. When the person spoken to is at a distance, ‘hwo,’ compounded of ‘he’ and ‘wo,’ is used; as, toki da hwo, whither art thou going? This last is not used by females. 3. Sometimes ‘ka’ is employed instead of ‘he,’ as the sign of interroga- tion; as, he taku hogan ka, what kind of fish is that? 4. Sometimes, however, the interrogation is distinguished only by the tone of voice. Unlike the English, the voice falls at the close of all inter- rogative sentences. ADVERBIAL INCORPORATED PARTICLES. § 185. As has been stated (§ 34), by means of adverbial particles, large classes of active verbs are formed from verbal roots and adjectives. There are ‘ba,’ ‘bo,’ ‘ka,’ ‘na,’ ‘pa,’ ‘ya,’ and ‘yu,’ with the possessive forms ‘hd,’ ‘kd,’ and ‘el,’ which are prefixed or agelutinated. See the Verb Paradigm. PREPOSITIONS. § 186. Prepositions are placed after the nowns which they govern, and so are properly post-positions. (a) Some are written as separate words (§ 89); as, maka kin akan, on the earth; tipi iéahda, by the house; éoynkaske ekta, at the garrison. In this ease plurality of the noun is expressed by ‘wica’ incorporated into the preposition; as, tatanka kin widikiyeday (ox the them-near-to), near to the oxen; Dakota ewiéatanhan, from the Dakotas. (b) Other prepositions are suffixed to nouns (§ 91); as, tijtata, on the prairie; magata at the field; Gayyata, at the woods. (c) And others are prefixed to the following verb (§ 92); as, amani, to walk on; iGekiya, to pray for. 2. (a) Pronouns governed by a preposition are sometimes prefixed to it, in which case those prepositions which have ‘i’ for their initial letter cause an elision of the last vowel of the pronoun; as ikiyeday, near to; mikiyeday, near to me; itehay, far from; nitehay, far from thee. If the pro- 73 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. noun is plural, the plural termination is attached to the preposition; as, unketanhaypi, from us. (b) Sometimes the pronoun is inserted in the preposition, if the latter consists of more than two syllables; as, enitayhay, from thee. (c) And sometimes it is contained in the following verb; as, en mau, he is coming to me; ekta mpi, they went to you. § 187. Of the two prepositions ‘kiéi’ and ‘om,’ both meaning with, the. former governs singular and the latter plural nouns; as, he kiéi mde kta, [ will go with him; hena om mde kta, I will go with them. ) 188. 1. The names of the natural divisions of time, when they refer to the past, terminate in ‘hay,’ and when to the future, in ‘tu;’ as, wehay, last spring; wetu, next spring. The termination ‘tu’ or ‘etu,? in waniyetu, mdoketu, ptayyetu, wetu, hayyetu, aypetu, litayetu, ete., may have been orignally a preposition, signifying, as it still does in other cases, af or in; and the termination ‘hay,’ in wanihay, wehay, mdoke- hay, ptinhan, ete., is probably the adverbial ending. 2. The preposition ‘i’ prefixed to the natural divisions of time signifies the next after; as, iwétu, the spring following; imdoketu, the neat summer ; ihanhayna, the next morning. CONJUNCTIONS. § 189. 1. Conjunctions commonly stand between the words or sentences which they connect; as, malipiya ka maka, heaven and earth; wayéiyaka tuka iveéidiye sni, J saw thee but I did not recognize thee; eGoy yasi esta ecoy kte sni (do thou-told although, do will not), although thou told him to do it, he will not. 2. But the conjunctions ‘ko’ or ‘koya’ and ‘ahna’ are placed after the words they connect; as, Ganka wanhi ko mduha (jfire-steel flint also I have), I-have flint and steel; malipiya maka ahna kaga, he made heaven and earth. § 190. *Uykay’ and ‘ka’ both signify and, but they are used somewhat differently, ‘ka’ denoting a closer connection than ‘uykay.’ 1. When two or more verbs having the same nominative are connected by a copulative conjunction, ‘ka’ is commonly used; as, ekta wai ke waynmdaka, J went and sav. jut if a new nominative is introduced, ‘unkay’ will be required; as, ekta wai unkay waymayakapi, IZ went there and they saw me. 2. When after a period the sentence begins with a conjunction, -‘ka’ is not used unless the sentence is closely connected with the preceding one. CONJU NCTIONS—INTERJECTIONS. 719 3. ‘Unkan’ never connects single nouns or adjectives, ‘ka’ and ‘ko’ being used for that purpose; as, waste ka ksapa, good and wise; Gay mini ko, wood and water. For the use of the conjunctions kinhan, uykays, and tuka, see § 133. § 191. The words ‘eéin’ and ‘nakaes,’ although more properly adverbs, often supply the place of conjunctions; as, he waku, eGiy makida, 7 gave that to him because he asked me for it; he tewalinda, nakaes heéeday mduha, T refused that because it was the only one I had. § 192. The idea conveyed by the conjunction than can not be expressed in Dakota directly. Such a phrase as, ‘It is better for me to die than to live,” may indeed be rendered by an awkward periphrasis in several ways; as, mate Gin he waste ka wani kin he siéa, for me to die is good, and to live is bad; wani kin he waste esta mate Gin he iyotay waste, although it is good for me to live, it is more good for me to die; or, mate kte ¢in he waste ka wani kte Gin he siéa, that I should die is good, and that I should live is bad. § 193. The conjunction or is represented by ‘ka is;’ but the sentences in which it is introduced have not the same brevity as in English; as, 7 do not know whether he is there or not, hen wy is ka ig hen uy sni, ujyma tukte iveéetu sdonwaye Sni (there is or there is not, which of the two I know not’; Ts that a horse or an ox? he suktayka ka is tatanka uyma tukte heéetu he (that horse or ox, which of the two)? INTERJECTIONS. § 194. Some interjections have no connexion with other words, while others are used only as a part of a sentence. When connected with other words, interjections usually stand at the beginning of the phrase. Consid- erable knowledge of their use is necessary to enable one to understand the language well, as the interjections not only serve to indicate the feelings of the speaker, but often materially modify the meaning of a sentence; as, hehehe, didita oy mate kta, oh! I shall die of heat; ‘‘Wiéoni kin iho hee; wi¢oni kin he wiéasta iyozayzay kin iho hee” (Life the lo! that is; life the that man light the lo! that is), John 4, 4. 7 yea ap oY 5m DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. PART SECOND. TEX Ts. 1105—vow 1x——6 a exe ay me WIGANHPI HINHPAYA; OR, THE FALLEN STAR. WRITTEN IN DAKOTA BY MICHEL RENVILLE. Oyate way kaken tipi; uykay winohinéa nom taykan waykapi; wykay People one so lived; and women two out-doors lay; and wiéayhpi kin iyvega wanyakapi. Unkay inyuy uymar heya: Iéepansi, ito stars the eionine saw. And behold the-one this said: Cousin lo wiéayhpi wan iyege héa e yayke ¢iy he hilmawaya ¢es, eva. Unkan star one shines very afore-~ is the that husband I-have oh- she And said that! said. upma kin is; Mis ito ka wiéayhpi way kitayna iyeliya yayke ¢iy he other the she; I lo that star one little ‘shining “is the that hihnawaye ées, eya. Unkay ihnuhayna napin ekta awiéakipi, keyapi. husband I have oh she And suddenly both thither they were taken they say. that! said. Makoée way waste hinéa hoksiéekpa ozuzuya namdaye waste wanka Couitry one good very twin-flowers full” blooming beautiful were . T e ekta uppi. Unkan widayhpi way nina iyege cikoy he wiéasta taynka; that in they-were. And star one much Shining the that man large, ka uyma koy he koska, keyapi. Heéen kinukanyay hihna wiéayapi. and other the that young-man, they say. So one-and-the-other husband them-had. {aforesaid } Unkay uyma wayna ihdusaka. Makoée kiy tipsinna ota hu wasteste. And one now with-child. Country the Pomme blanche many stalks beautiful. Heéen winyay kon wanzi bopte kta kes hiknaku kin tehinda: Ustay wo, So woman the one dig would although husband-has the forbid: Stop tuwedai deéi heéoy sni ée, eya eée. Unkan ihd: tka aye ¢a etipi Unkan no-one here that does not he-said always. And moving went and ¢ amped. And winyay ihdusake wakeya itiGage Ga timahen piye ier ae timahen hiyu, ujkay woman with child tent” pitched and inside fixup would house-inside came, and tipsiyna wan hu tayka waste e aitiéaga; unkay, Ito de waka ke, eéin; Pomme blanche one stalk large beautiful that over it tent and Lo this I dig will, she pitched; thought; etanhay tuwe waymayake éa, e¢in, ka hoype i¢u ka bopte Ga tyupta iu; for who me-see Will ? she thought, and digger took and dug-it and “pulled-it-out; iéunhay makoée yuohdog iyeya ka ohna hiyu, ka maka kin ekta tezi kamdas in the country opened — out and from came, and earth the to belly burst meantime 835 84 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. hinhpaya keyapi. Hecéen winohinéa kon e ta, tuka hoksiyokopa e te Sni she-fell” they say. So woman the that died, but child that died not pave {aforesaid | nagangata wayka. Wiéahinéa way en hi; hoksiyopa kin iéu ka itpihnake ‘kicking lay. Old-man one there came; child the took and placed in bosom éa tiyataki, ka heya: Wakanka, t taku way waymdaka unkay Gante masiée and came home, and this Said: Old woman, something one T saw and heart me-bad do, eya. Unykay tawiéu kin, He taku he, eya. Unkay winoliinéa way tezi he said. And his wife the, That © what ? she said. And woman one belly kamdas ta wayka; unkan hoksiyopa way nagangata wanke, ahna wiéana bursted — died lay ; and child one kicking lay also boy tuka Ge, eya. Wiéahinéa, tokeéa ayaku Sni he, eya. Unkay, Dee do, eya but he said. Old man, why you bring not 2? she said. And, Thisisit . he Said home éa itpi tayhay iéu. Unkay tawiéu kiy heya: Wiéahinéa, ito de iéaluyye and bosom from took. And his wife the this said: Old man, now this we-raise ées, eya. Unkan wiéahinéa kon heya: Wakanka, ti ahmihbeunye kta ¢e, oh-that! she-said. And old man the this bie Old woman, house around-we-roll will 3 {aforesaid } eye, ¢a tiéeska kin ohna kohoya iyeya. Uykay ahmihmay-hiyaye éa he said, and tent-top the through he tossed it up. And whirling around he went and mm ee Cw hinhpaya. Unkay sdohayhay tin hiyu. Tuka ake i¢u ka tiée ohna kahoye fell down. And creeping house-in ‘he But again he and smoke through he tossed came. took hole iveya. Unkay hehan mani tin hiyu. Tuka ake iéu ka eéeniyeya. Unkay “it up. And then walking house in came. But againhetookand — so threw it. And hehan hoksina way ¢aysakana keya yuha tin hiyu ka, Tuykaysina, dena then boy one green sticks even “having house in came and Grandfather, these wayhinkpe miéaga ye, eya. Tuka ake idu ka eéen iyeya, wykay hehan arrows make-me, ~ he said. But again he took and so threw, and then toki iyaya tayiy Sni; uykay koska wan Gansaka keya yuha tin hiyu; ka, where he went mamifest not; and young man one green sticks even “having house in came; and, Dena, tuykaysina, migaga wo, eya. Heé fen W ayhinkpe ota ki¢aga. Heéen These, grandfather mi ee me, he said: So arrows many made {or him. So pte ota wiéao Ga wakeya wan tayka i¢i¢agapi, ka éatku kin en waykan buffalomany them-shot when tent” one large made for and. back-part the in high themselves, ohehdekiyapi, nina waseéapi. bed-they-ple aced, very rich-were. Uykay wicéahinéa kin heye: Wakanka, tanyay unyakon e imduskin And old man the this said: Old woman well Wwe-are that I-glad-am e, ito eyaywapaha kte do, eye, éa hanhayna hin tiée ipkpata iyotanka éa lo! “T proclaim will , he said, and morning very house top-at he sat and comb heya: Miye tazu watoy, tasiyaka sin mdadopa, eya. Uykay he Tasiva- this said: r laid-up I have, big-gut fat I chew, he'said. And this meadow kapopo hee keyapi: Zitkana way tasiyakapopo e¢iyapi kin hee; maku zi lark that-is they say: bird one meadow lark named the that is; breast yel- ow ka Gokaya sape ¢iy he aypao zi kin he tataynka he sdusduta e inapin and middle black the that morning yellow the — that buffalo horn smooth that collar-has keyapi. they say. Hehan koska koy heye: Tuynkansina, ito omawanini kta Ge, eya, Then young man the this'‘said: Grandfather, lo! I walking will , he said. {aforesaid} DAKOTA MYTHS. 85 Unkay wiéahinéa kin heya: Ho, takoza, koska eéa oyate eéen wawanyag And old-man the this said: Yes, grandchild, young man when people so tosee omani Ge, eya keyapi. walks always, he said, they say. Unkay heéen koska kon iyaye éa oyate wan tipi en i; unkay inyuy And so young man the “went and people one living there came; and behold {aforesaid ] éanhdeska kutepi en i. Unkay koskana wan en wawanyaka, keyapi. hoop shooting there came. And young man one thither looking-on, they said. Heéen en inazin, ka, Ito kiéuwa kiéi wawanmdake kta, eya. Heéen ki¢i So there he stood, and, Lo! myfriend with T-look-on will he said. So with naziy. Unkan heye: Kiéuwa, yati ekta unhde kta, eya. Heéen kiéi hda he-stood. And this said : Friend, yourhome to we gohome will, he said. So with went- (dual) home ka kiéi ki. Unkay he kupsitku iéahya heéa, heéen kuykisitku kiéi ti en sw with arrived. And that grandmother his raised such, so grandmother his with lived there i, keyapi. ae they say. Unkay, Unei, kiduwa kiGi wahdi ée, taku yute kta ikihni ye, eya. And, Grand- my friend with Icome-home , what eat will that [ples ase], he mother provide said. Unkay kunkisitku kin heya: Takoza, token wahay kta he, eya. Unkay And grandmother his the this'said: Grandehild how Ido will 2 she etal And koska unma koy heya: Toketu hwo unéina, eya. Unykan, Oyate kin de youngman other the — this s: es How is it ? grandmother, he Baia And, People the this {aforesaid | wanna ipuza wicate kta Ge, eya; tuwe mini huwe-i kes hdi sni eéee, eya. now thirsty they die will , shésaid; who water goes-for althoughcome not always, She home said. Uykay, Kiéuwa éega iéu wo, mini huwe wyye kta ée, eya. Unkay, Takoza And Friend kettle take thom water for we go will >. he “said. And My grand- child kitay iGahwaye Gikoy! eya. Taku Sni-Sni ikoyapa, eye, ¢a heéen kidi ye éa hardly Iraised inthepast!shesaid. What not-not you fear, he said, and so with went and mde kahda inazinpi. Unykay mini kin kahda wakiskokpa mini ozugzuday lake by they stood. And water the by troughs water each full hiyeya. Unykay tuwe mini huwe Ii éa taku e yakte eée keyapi koy Stoou. And who water toget comeswhen what that youkill always they say the {comes for] {afore said] toki idada hwo, de mini huwe wahi do, eya. where have you ? this water toget Icome - he said. gone {1 come for] Uykay ihnuhayna toki iyayapi tanin sni; heéen inyuy ti hanska way And suddenly whither they went manifest not; so behold! Louse long one kakiyotayna iyeya, ohna koska ka wikoska ozuna hiyeya: wanna apa tapi in this direction lay, in young and maidens full were: now some dead men ka apa te idakisya hiyeya, en opeya ipi. Unykay, Dena token dukanpi he, and some to suffering were, in together they And, These how are-you-here ? die came. eya. Unykay, Taku yaka he; dena mini huwe unphipi hes, taku wan he said. And, What youmean ? these water tobring wecame although, renee one thing naw) péapi ecee ée, eyapl, keyapi. us-swallowed always , they said, they say. Unkay koska koy pa kin en taku iye papa yanka. Unkay, De taku he, And youngmen the head the in some- “strik ing was And, This what ? {aforesaid | thing {sitting}. RG DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. eya. Unkay, Hanta, he Gayte ee Ge, eyapi. Unkan he heéen isan ehdaku he said. And Gettaway that heart is , they said. And he 80 knife his-took ka bagpuspu yanka. Unkay ihnuhanna taku nina ham hinhda; uykay he and cut-to-pieces Was [sitting]. And suddenly what very made a noise; and that taymahen tayka e hena nawiéapée, tuka Gayte kin baspupi nakaes ohna ta body inside large that those them-swallowed, but heart the eut-up indeed in dead kin ekta hi ta, keyapi. Heéen Guwi kin palidoke ¢a koska wikoska ko the at come dead, they say. Hence side the punched and young men maidens also om hdiéu. with came out. them Unkay oyate kin nina pidawiéaya e heéen wikoska nom kupi. Tuka, And people the much glad-them-he-made that hence maidens two gave him. But, Ohinni om: inivay wauy e heéen kicuwa iye wiéayuze kta Ge, eya, ka Always journeying Tam that so my friend ‘the them take will . he said, and koskana koy napin ku. Uykay heéen hoéokam wakeya way iti¢agapi ka young man the both gave. And so in-the-court tent © one pitched-for, and {aforesaid } hoksina koy kuyksitku kiéi akiyuha en awiéakipi. Wikoska noypa kor hena boy the grandmother his with bearing there them brought. Young women two the those {aforesaid | {aforesaid] om en ahitipi. with in they moved. Heéen koska kon ake itoopteya iyaya keyapi. Unkay wanna ake Then young man the again onward went they say. And now again koskana way manin naziyn Ganhdeska kutepi. Unkay wawanyaka hay young man a outside stood hoop shooting. And looking-on standing eni ka heya: Ito, kiéuwa kiéi wawaymdake kta eye, 6a kiGi nazin. Unkay in he and this-said: Lo, friend with I-look-on will he said, and with stood. And came heye: Kiéuwa, unhde kta ée, eve éa kidi ki. Ka, Unéina, kiéuwa kiéi wahdi this-he- Friend, we-go home will he-said, and with came. And, Grandmother, my friend with I come said (dual) home. home, ée, takuy ikihni nayka wo, eya Tuka kuyksitkuna kin, Token wahay kte something hunting up be thou he‘said. But grandmother his the, How I-do will heha he, eya. Unkay, toketu he, eya. Unkay, Oyate kin de wanna this yousay ? she said. And, How is it ! he said. And, People the this now éay oy wiéatakunisni Ge, eva; tuwe Gay kin i kes tohinni hdi sni, eya. wood for they perish she-said; — who wood to-carry goes if at any time come homenot, she said. Unkay, Kiéuwa, hingka iéu wo, éay kin unye kta ée, eya. Unkay And, Friend, strap take, wood to-carry we-go will . he said. And wakaykana kin, Takus kitayna i¢Gahwaye Gkoyn, eya. Tuka, Wakanka is old woman the, Grandchild hardly raised” in the past, she said. But, Old woman that de takusnisni ikoyapiéa: heye éa koskana kon kiéi iyaye éa heye: Can this trifles you atraid-of: this’said and young man the with went and this said: Wood aforesaid kin mda Ge, tuwe yacéinpi kinhay upo. Evyaya ujkay, Koska wan tokiya- to-carry I-go, who you wish come ye. They went and, young man a somewhere tayhay hi ka heya ée eyapi, he ihakamya eyaye. Wanna éay kin en ipi, from come and this said the y said, and after they went. Now wood the in they came, uyjkay ¢ay kin ikaytoy hiyeya e heéen oyate kon hetayhay ahdiyakupi and wood the tied-up lay, that 80 people the that from started home with k = ’ ry s va tuka, iye en nazin ka, Tuwe Gay kin den hi éa, taku yakte keyapi kon but he there stood and, Who wood the here comes when, what you-kill they say the aforesaid DAKOTA MYTHS. 87 toki idada hwo, eya. Unkay ihnuhayna toki iyaya tanin Ssni. Heéen where youhavegone ? he ‘anid! And suddenly where he had gone ‘manifest not. So inyuy, wakeya way ohna decéen koska wikoska ko, apa wotapi ka apa ni behold tent ~ a in thus youngmen maidens also, some eating and some alive hiyeya e apeya yanka. Unkay, Dena token dukaypi he, eya. Unkay, Were waiting “ were. And, These how are you ? he pill And, Taku yaka he; dena éay kin unhipi kes taku deéen unkahdipi eéee; nis What youmean ? these wood to carry we came although some- thus us brought home always; you thing eya nitakunisni Ge, eyapi. Unkay hevata etonway unkay inyuy, ohidok: also you-are-destroyed they said. And behind looked and behold hole wan) deéen hiyeya. Unkay, De taku he, eya. Unkan, UStan, he taku kin so Was. And, This what ? ~=he said. And, Stop, that what the hee ée,eyapi. Tuka wanhinkpe ikikéu ka okatkatanyay. Unkay wakeya kin that is, they said. But arrow his-took and transfixed it. And tent” the ihnuhayna kazamni iyaya. Unykay he hinyankaga e noge awiéayuhmuza suddenly opened “went. And that owl's that ear them shut up keyapi. Heéen kte nakaes noge kin namdaya iyaya. Heéen, Koska they say. Thus killed indeed eae the opened out went. So, Young men wikoska kin owasin taykan ku po, eye, éa om hdiéu, keyapi. maidens the all out come ye, hesaid, and with started out, they Say. them Unkay ake witansna uy nom kupi. Tuka ake, Kicuwa iye napin And again maidens were two gavehim. But again, My-friend he both wicayuze kta Ge,eya. Heéen hoksina kon kuyjksitkuna ki¢i ka winyay kin them take will he said. So boy F the : grandmother his with and women the aloresalr napin om hoéokam wakeya way) ohna ewiéahnakapi. both together inthe middle tent in they placed them. Heéen ake itoopta ivaya. Ake oyate way tipi way en i, ujkay ake So again forward he ane Again people a dwelling a in caret and again éanhdeska kutepi, unkay koskana wawanyaka hay e en inazin. Ia, Ito, hoop shooting, and young man locking on standing there stood. And, Lo, kiéuwa kiéi wawanmdake kta, eye éa kiGi inazin. Unkayn heye: Kiéuwa, my friend with Llook-on will, he said and with he stood. And this‘said: | My friend, unhde kta Ge, eya, unkay kidi ki. Unkan ake he kunkisitku iéahya heé: we-go- will he- ead and with he- And again that grandmother his raised such. home went-home. Unykay, Unéina, kiéuwa ki¢i wahdi ée, takuy ikihni naka wo, eya. Uykan, And, Grandmother, my friend with Icome home, something hunt thou for him, he said. And, Taku tukten iwa¢u kta e heha he, eya. Unkay, Unéina toka e heha he, What whence _—__I-take will that you say ? she said. And, Grandmother why thatyousay ? eya. Unkay, Waziya wan de oyate kin teliiya wi¢akuwa ¢ée, pte opi he said. And, Waziya a this people the hardly them treats , buffalo kill kes owasiy i¢u, ka wanna akihay widéate kta, eya. Unykay, Undina ekta ye although all he- farce and now starving they die will, she said. And, Grandmother there go ¢a, Mitakoza i¢imani hi tuka takuna yute Sni e umasi Ge, eya wo, eya. and, My grandchild travelling has but nothing eats not so mesent say thou, he said. come, Heéen wakayka iyaye éa itehanyay inazin, ka, Waziya, mitakoza i¢imani So old woman “went and afar off stood, and, Waziya, my grandchild travelling hi, tuka takuna yute Sni e umasi ye, eya. Tuka, Wakayka siéa ekta has but nothing “eats not so me-sent ~ she said. But, Old woman bad to come kihda wo, de taku yaka he, eya. Heéen wakaynka ¢eya hdi, ka takuya ke go-home, this what youmean ? he said. So old woman crying came and friends meant, home Ss DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. , Waziya makate kta, keya Ge, eya Unkan, Kiéuwa, ikay i¢u wo, ekta and, Waziya kill for me ula he pee she said, And, My friend strap take, thither ujve kta ée, eya. Unkay, Takus kitay iéahwaye dikoy! Unéina de we go will . he said. And, My-grand- hardly I have raised in the past Grand this (dual) child mother wikopapake, eye Ga heéen iyayapi; ka Waziya ti on ipi ka waéoniéa much afraid, he Said. and so they went; and Waziya house to they and dried meat came, taykan hiyeya e heéen takodaku kiy tona okihi kiy kiye ¢a ahdiyakukiye without hung ~ that so trie a his the manyas able to carry caused and sent him home with it éaiye e Waziya ti kin en i, ka, Waziya he tokae ujéina den uwasi unkay and he him. W aziya house the in Sie At Wariya this why grand- here I sent and self mother heha eya. Tuka Waziya ite tokeéa yanke. Unkay éaga itazipa wan this you he said. But Waziya face different * was. And ice bow said, otkeya yanke. Unkay, Waziya, de token yahnakeéa he, eya. Unkan, hanging up * was. And, Waziya, this how “ you place away ? he said. And, Ustay wo, he tuwe yutay Ga isto ayuwega Ge, eya. Unkay, Ito, isto Stop thou — that who ‘touches when arm * on-it- peaks , _ he'said. And, Lo! arm amduwega ke eye Ga Gaga itazipe koy snayeh yumden iyeya, ka, heéen I-break-on-it, will he Suid, and ie bow the snapping broke went, eal 80 hdiéu. he came home. Ka hanhayna wykay wanna ake oyate kin wanase aye Ga wanna pte And morning then now again people the buffalo hunting went and now buffalo kiy ota opi. Unkay wanna ake owonase kin iyaza tona opi kin owasiy the many shot. And now again surround the through many killed the all pahi eéee ka ikpihnaka au. Unkay koska way he hi kon pte way éepa gathered-up and placed in blanket brought. And young man a that came the cow a fat apata. Unkay Waziya pte kiy ikpihnag u koy en hinazin, ka heya: De dressed. And Waziya cows the putting in belt came the there coming stood, and this said: This tuwe pata he, eya. Unkan, Miye wapata do, eya. Uykay Waziya heye who dressed ? he said. And, I-dressed , Loe And Wi aziya this Said: Koska koy he ke éa, W eanlipi hinhpaya, de tokiyatanhay wanidage éa e Youngman the that meant and, Star Fallen, this from whence have you grown ? that deéeliny walaynigida he, eya. Unykan is, Waziya, nis de tokiyatanhay so that thus you boast yourselt ? he said. And he, Waziya, you this from whence waniéage Ga e waliaynigida he, eya. Unykay Waziya heya: Wiéanhpi you-grow-up ’ that you boast yourself 2 he'said. And Waziya this said: Star hiphpaya, tuwe napamapazo eéa ta eéee do, eya. Unkan, Ito, napawapazo Fallen who finger me points to when dies always . he said. And Well, finger I point ke e¢a mate Ga, eye Ga napapazo, tuka tokeéa Ssni. Unkay hehan is heya: will when L[-die, ? he Said and hand showed, but different not. And then he this said: Waziya, tuwe napamapazo eéa nape kin naiheyaya iyeya eéee do, eya. Waziya, who finger me points to when hand the pare aed becomes always . he said. Uykay, Ito, napawapazo ke, ito eéa naiheyaya iyemayi¢a, eye, éa eon, And, We an I point tinger will, lo there pare lyzed” “ make me he said, and did it, tuka nape kon ispa kiy hehayyay naiheyaya iveya. Uykay ake uyma but hand the lower arm the so far paraly zed was. And again other eCiyatayhay eéoy tuka ake ispa kin hehayyay nailieyaya iyeya. Heéen from did-it, but again lower arm the so-far destroyed was. So Wiéayhpi hinhpaya isay ehdaku ka Waziya Sina abapote; heéen pte Star — Fallen “ knite his-took and Waziva blanket cut up; hence buffalo ikpihnag wy kin owasin kadada. Heéen oyate kin hewiéakiye; Detanhan in-blanket was the all fell out So that people the — this-them-said to: Henceforth DAKOTA MYTHS. SY patapi ka ahda po, eye. Heéen oyate kin wapatapi ka tado ihanpi ka tiyata dress and carry ye home, he said. So people the dressed ind meat prepared and houses to ahdi. Ka hanhanna unkay heyapi: Waziya Sina abapotapi koy wanna brought And next morning and this Was said: Waziya blanket cut-up-was the now home. aforésaid tawicu kin kagege yustay e hdatata kta Ge, eyapi. Wazivata itohe inazin wife-his the sewing “up finished that He shake will, they said. North-to facing standing is own katata e heéen waziyata tanhay tate uye Ga wa kin wakeya kiy hinskokeéa heshook that so north from wind came andsnow the tents” the so far around hinhpaye éa oyate kin owasin wa mahen eyaye, Ga wiéanihinéive éa hey ap: fell ~ and people the all snow under “went, and they were troubled and this said: Toketuya keéas ni unyakonpi kon; koska way token hay ka wanna In some way even living ‘Wwe were in the past; young man a how does and now uyjtakunipi sni, eyapi. we perish, they said. Unkay, Unéina, iéadu waynzi omakide wo, eya. Unkay heéen wa mahen And, Grandmother, wing one hunt thou for me he said. And so snow under éankuyapi: Mitakoza heya Ge, iédadu wanzi da Ge, eya e heéen iho toketu road made: My grand child this Says 5 wing one heasks , She that so behold how is it said, keve Ga Ge, eyapi; ka wanzi kupi. Unkay tice kin iwaykam wa kin i lyaye he says that? . they said; and one they gave. And tent top the above snow the went nakaes, wa pahdogye ¢a tiéeska kin akan iyotayke éa itokah itoheya iyotay indeed, snow punched and tent-top the on he-sat and south towards most iéadu kon, heoy ihdadu yayka, unkay itokaga tanhay tatahiyuye éa odidita blowed the, therefore fanning was, and south from wind- brought and heat himself tayka, ka wa kiy mini ipiga akastanpi kin heéen iyaya, ka skay lyaye Ga great, and snow the water boiling thrown-on the so Went, and melted “went, and maka kin owanéa po idu, ka heéen Waziya tawi¢éu ¢inéa ko om didita tapi. earth the all over fog took, and so W aziya wife his children also together heat of died. Tuka Waziya Ginéa hakaktana nige Sdana he tosu huta opalidi kin ohna But Waziya child youngest belly bare that tent pole bottom hole the in ohewayke ¢in he¢i onapena ka he nina oy etayhay dehay Waziya yuke iy frost the there took refuge and that little wherefore now Waziys L “is the one lived heéeéa, keyapi. Heéen ohuykakay kin de, Wiéanhpi Hinhpava ediyapi. that sort, they say. So myth the this, Star Fallen is called. NOTES. ” 1. The use of the definite article “kin” or “¢éi” with the demonstratives “he” and “de” with their plurals is noticeable. ‘Kin he” and “kiy de” have been ren dered “the that” and ‘the this.” Sometimes they are equivalent to only “that” and “this,” as, widaSta kin de, this man; at other times they are equivalent to “that which” or “‘ what;” as, Wiéanlipi yayke Cin he, that star which is. 2. Attention is called to the almost uniform repeating of the verb ‘‘say” in dia- logues; that is, both before and after the thing said. Before the words said, the form is “heya,” which is compounded of “he” and “eya,” that said. It might be “ heéen eya,” thus said. Then at the close of the words spoken comes in “eya” again, which to us seems superfluous. But it serves to close up and finish off the expression, and is helpful to a good understanding of the matter. 3. It is commonly affirmed, and admitted in good part, that Indian languages have no substantive verbs; that is, there is no one which corresponds exactly with the 90 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. verb “to be.” But in the Dakota language there are several ways of expressing it. One that appears frequently in these myths is in, dee, hee, ee, Gee, and eéee; the last “e” is the verb of existence; “ this is it,” or, more properly, ‘this is,” “that is,”! “it is.” In ee and eéee the idea is that of continuance. Heya edéee, he was saying that; that is, he repeated it; he kept on saying it. So also the verb “uy,” when it can be used, corresponds to our verb ‘to be.” But the use of “uy” is limited. Then we have “yanke” and “ wayke,” which have reference to place as well as being. But still it remains true that in many cases the Dakotas do not need a substantive verb; I am good they can express by the pronoun and adjective alone, ‘‘ma-waste.” 4. The study of these Dakota myths has greatly strengthened my former impres- sions of the necessity of the supernatural. In this myth the deliverer of the people is “star-born.” In the Badger and Bear myth the deliverer is created by mysterious power. But everywhere and always the supernatural is recognized. The bad forces, whether the nameless, shapeless thing that swallowed them all up that went for water, or the mythic owl’s ear that covered them all in when they went for wood, or the more powerful and tangible force, the north-god, all these and others must be met and con- quered by the supernatural. So the incarnation of selfishness and meanness, imper- sonated in Gray Bear, must be overcome and killed by the mysterious born. TRANSLATION. A people had this camp; and there were two women lying out of doors and looking up to the shining stars. One of them said to the other, ‘1 wish that very large and bright shining star was my husband.” The other said, “I wish that star that shines less brightly were my husband.” Whereupon they say both were immediately taken up. They found themselves in a beautiful country, which was full of beautiful twin flowers. They found that the star which shone most brightly was a large man, while the other was only a young man. So they each had a husband; and one became with child. In that country the teepsinna,? with large, beautiful stalks, were abundant. The wife of the large star wanted to dig them, but her husband forbade it, saying “No one does so here.” Then the encampment moved; and the woman with child, when she had pitched her tent and came inside to lay the mats, ete., saw there a beautiful teepsinna, and she said to herself, “I will dig this—no one will see it.” So she took her digging stick and dug the teepsinna. When she pulled it out immediately the country opened out and she came through, and falling down to the earth, they say, her belly burst open. And so the woman died; but the child did not die, but lay there stretched out. An old man came that way, and seeing the child alive took it up, put it in his blanket, and went home. When he arrived he said, ‘‘Old woman, I saw something to-day that made my heart feel badly.” ‘ What was it?” said his wife. And he replied, “A woman lay dead with her belly bursted, and a little boy child lay there kicking.” ‘* Why did you not bring it home, old man?” she said. He answered, ‘Here it is,” and took it out of his blanket. His wife said, “Old man, let us raise ” ! As the author has said in another part of this volume, ‘‘e” predicates identity rather than ex- istence. And this is the case in the cognate languages: e in (egiha, are in yaiwere, and hére or ére in Winnebago, should be rendered ‘‘the aforesaid,” ‘‘the foregoing.” ete.—J. 0. D. * Tipsinna, the Psoralea esculenta (Pursh), the Pomme blanche of the French Canadians.—J, 0, D. DAKOTA MYTHS. 91 this child.” ‘* We will swing it around the tent,” the old man said, and whirled it up through the smoke hole. It went whirling around and fell down, and then came creeping into the tent. But again he took it and threw it up through the top of the tent. Then it got up and came into the tent walking. Again the old man whirled him out, and then he came in a boy with some green sticks, and said, ‘* Grandfather, I wish you would make me arrows.” But agaiu the old man whirled him out, and where he went was not manifest. This time he came into the tent a young man, and having green sticks. ‘‘ Grandfather, make me arrows of these,” he said. So the old man made him arrows, and he killed a great many buffalo, and they made a large tepee and built up a high sleeping place in the back part, and they were very rich in dried meat. Then the old man said, ‘Old woman, I am glad we are well off; I will proclaim it abroad.” And so when the morning came he went up to the top of the house and sat, and said, ‘I, [have abundance laid up. The fat of the big guts | chew.” And they say that was the origin of the meadow lark, a bird which is called taSiyakapopo.! It has a yellow breast and black in the middle, which is the yellow of the morning, and they say the black stripe is made by a smooth buffalo horn worn for a necklace. Then the young man said, “ Grandfather, I want to go traveling.” ‘ Yes,” the old man replied, ‘‘ when one is young is the time to go and visit other people.” The young man went, and came to where people lived, and lo! they were engaged in shoot- ing arrows through a hoop. And there was a young man who was simply looking on, and so he stood beside him and looked on. By and by he said, “* My friend, let us go to your house.” So he went home with him and came to his house. ‘This young man also had been raised by his grandmother, and lived with her, they say. Then he said, ‘Grandmother, I have brought my friend home with me; get him something to eat.” But the grandmother said, ‘‘Grandchild, what shall I do?” The other young man then said, ‘“‘ How is it, grandmother?” She replied, ‘The people are about to die of thirst. All who go for water come not back again.” The star-born said, ‘‘ My friend, take a kettle; we will go for water.” The old woman interposed, ‘“ With difficulty I have raised my grandchild.” But he said, ‘‘ You are afraid of trifles,” and so went with the Star-born. By and by they reached the side of the lake, and by the water of the lake stood troughs full of water. And he called out, ‘‘ You who they say have killed every one who came for water, whither have you gone? I have come for water.” Then immediately whither they went was not manifest. Behold there was a long house which was extended, and it was full of young men and young women. Some of them were dead and some were in the agonies of death. ‘‘ How did you come here?” he said. They replied, “What do you mean? We came for water and something swallowed us up.” Then on the head of the young man something kept striking. ‘* What is this?” he said. ‘Get away,” they replied, ‘that is the heart.” So he drew out his knife and cut it to pieces. Suddenly something made a great noise. In the great body these were swallowed up, but when the heart was cut to pieces and died death came to the body. So he punched a hole in the side and came out, bringing the young men and the young women. So the people were very thankful and gave him two maidens. 'Tasiyaka is the name of the large intestine, the colon; sometimes applied to the pylorus. Dr. Riggs gives another form of the name of the bird in the dictionary, tasiyakapopopa.—J. O. D. 92 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. But he said, “I am journeying; my friend here will marry them,” and so he gave them both to him. Then in the middle of the camp they put up a tent, and the young man with his grandmother and the two young women were brought to it. Then the young man—the Star-born—proceeded on his journey, they say. And again he found a young man standing without where they were shooting through a hoop. And so, saying he would look on with his friend, he went and stood by him. Then he said, “My friend, let us go home,” and so he went with him to his tepee. “Grandmother, | have brought my friend home with me,” he said, ‘hunt up some- thing for him to eat.” But the grandmother replied, ‘‘ How shall I do as you say?” “Tow is it?” he said. ‘This people are perishing for wood; when any one goes for wood he never comes home again,” was the reply. Then he said, “ My friend, take the packing strap; we will go for wood.” But the old woman protested, “This one my grandchild I have raised with difficulty.” But, “Old woman, what you are afraid of are trifles,” he said, and went with the young man. “Tam going to bring wood,” he said; “if any of you wish to go, come along.” “The young man who came from somewhere says this,” they said, and so fol- lowed after him. They had now reached the wood, and they found it tied up in bundles, which he had the people carry home, but he himself stood and said, “* You who have killed every one who came to this wood, whatever you are, whither have you gone?” Then sud- denly where he went was not manifest. And Jo! a tent, and init were young men and young women; some were eating and some were alive waiting. He said to them, ‘How came you here?” And they answered, ‘What do you mean? We came for wood and something brought us home. Now, you also are lost.” He looked behind him, and lo! there was a hole; and, ‘* What is this?” he said. “Stop,” they said, “that is the thing itself.” He drew out an arrow and transfixed it. Then suddenly it opened out, and it was the ear of an owl that had thus shut them up. When it was killed it opened out. Then he said, * Young men and young women, come out,” and with them he came home. Then again they gave him two maidens; but he said again, ‘‘My friend will marry them.” And so the young man with his grandmother and the two women were placed in a tent in the middle of the camp. And now again he proceeded on his journey. And he came to the dwelling place of a people, and again he found them ‘*‘shooting the hoop.” And there stood a young man looking on, to whom he joined himself as special friend.- While they stood together he said, “Friend, let us go to your home,” and so he went with him to his tent. Then the young man said, ‘*‘Grandmother, I have brought my friend home with me; get him something to eat.” For this young man also had been raised by his grandmother. She says, ‘Where shall I get it from, that you say that?” “Grand- mother, how is it that you say so?” interposed the stranger. To which she replied, “Waziya! treats this people very badly; when they go out and kill buffalo he takes it all, and now they are starving to death.” ‘The weather spirit, a mythical giant, who caused cold weather, blizzards, etc. See Amer. Anthropologist for April, 1889, p. 155. Waziya resembles a giant slain by the Rab- bit, according to Omaha mythology. (See Contr. N. A. Ethn., vi, pt 1, 22, 25.)—vs. 0. D. » <4, 6 DAKOTA MYTHS. 93 Then he said, ‘Grandmother, go to him and say, ‘My grandchild has come on a journey and has nothing to eat, and so he has sent me to you.” So the old woman went and standing afar off, called, ‘* Waziya, my grandchild has come on a journey and has nothing to eat, and so has sent me here.” But he replied, “Bad old woman, get youhome; what do you mean to come here?” The old woman came home erying, and saying that Waziya threatened to kill some of her relations. Then the Star-born said, “My friend, take your strap, we will go there.” The old woman interposed with, ‘I have with difficulty raised my grandchild.” The grandchild replied to this by saying, “Grandmother is very much afraid,” and so they two went together. When they came to the house of Waziya they found a great deal of dried meat outside. He put as much on his friend as he could carry, and seut him home with it, and then he him- self entered the tepee of Waziya, and said to him, ‘* Waziya, why did you answer my grandmother as you did when I sent her?” But Waziya only looked angry. Hanging there was a bow of ice. ‘ Waziya, why do you keep this?” he said. To which he replied, ** Hands off; whoever touches that gets a broken arm.” So he thought, ‘I will see if my arm is broken,” and taking the ice bow he made it snap into pieces, and then started home. The next morning all the people went on the chase and killed many buffaloes. But, as he had done before, the Waziya went all over the field of slaughter and gathered up the meat and put itin his blanket. The *Star-born” that had come to them was cutting up a fat cow. Waziya, on his round of filling his blanket with meat, came and stood and said, ‘* Who cuts up this?” “1 am dressing that,” he answered. Waziya said, addressing himself to the young man, Fallen Star, ‘‘ From whence have you sprung that you act so haughtily?” ‘And whence have you sprung from Waziya that you act so proudly?” he retorted. Then Waziya said, ‘Fallen Star, whoever points his finger at me dies.” So he said to himself, +1 will point my finger at him and see if I die.” He did so, but it was no whit different. Then he on his part said, ‘* Waziya, whoever points his finger at me, his hand becomes paralyzed.” So Waziya thought, “I will poimt my finger and see if IT am paralyzed.” This he did and his forearm was rendered entirely useless. He did so with the other hand, and it too was destroyed even to the elbow. Then Fallen Star drew out his knife and cut up Waziya’s blanket, and all the buffalo meat he had gathered there fell out. Fallen Star called to the people, ‘‘ Henceforth kill and carry home.” So the people dressed this meat and carried it to their tents. The next morning it was reported that the blanket of Waziya, which had been cut to pieces, was sewed up by his wife, and he was about to shake it. He stood with his face toward the north and shook his blanket, and the wind blew from the north, and the snow fell all around about the camp so that the people were all snowed in and very much troubled, and they said: ‘‘ We did live in some fashion before, but a young man has acted so that now we are undone.” But he said, ‘* Grandmother, find mea fan.” So, a road being made under the snow, she went and said to the people, ** My grandchild says he wants a fan.” ‘ Whatever he may mean by saying this?” they said, and gave him one. The snow reached up to the top of the lodges, and so he punched a hole up through and sat on the ridge of the lodge, and while the wind was blowing to the Q4 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. south he sat and fanned himself and made the wind come from the south, and the heat became great, and the snow went as if boiling water had been poured on it, and it melted away, and all over the ground there was a mist, and Waziya with his wife and children all died of the heat. But the little, youngest child of Waziya, with the smooth belly, took refuge in the hole made by a tent-pole, where there was frost, and so lived. And so they say heis all that there is of Waziya now. So also this myth is called the Fallen Star. WOTANIGE HOKSINA OHAN KIN. BLOOD-CLOT Boy DOINGS THE. WRITTEN IN Dakota BY DAVID GREY CLOUD. Inyuy kaked: Hoka wan wased ti keyapi. Hoka Ginéa ota hinéa. Behold thus: Badger a - rich lived they-say. Badger children many very. Hoka y ranhinkpe wanziday yuha, tuka hanska hinéa yuha. Hoka hoéoka way Badger arrow one had, but long very ~ had. Badger surround a kahmin e yuha. Unkay he ohanhayna otoiyohi pte optaye ozuday eéee. river-bend that’ had. And that morning each buffalo herd full always. Tohan heéeéa eéa owasin hamwiéaye, ¢a owasin Gankuye wanziday ahda When so then all drove-he them, and all path one pent ome eéa wicihektapatanhay inazin, ka tukte ehakeday uy e¢a, wanhinkpe w ay then them-behind-from he-stood, and which the-last was when, arrow hanska yuhe Gikoy, he on owasiy i¢iyaza wiéao eéee. Hoka heéon sane 1) long had that, that by all one-after- them-shot always. Badger this-doing “was, another éa wanna waseéa hinéa. and now rich very. Unkay ihnuhanna Mato way en hi, ka Mato kiy heya: Huyhunhe! And suddenly Gray-Bear a in came, and Gray-Bear the this said: Wonderful! sung, niye ke deGen wased yati nanka he, eya. Miye kes miéinéa om brother, you even thus rich you-live are-you 2 he'said. I even my-children with akihay mate kte do, sung, eya. Heéen, sung, tyonidipi kinhay den ahi wati starve I-die will 5 brother, he:said. So brothice, Dleasesyon if here move I-live kte do, eva. Unkay Hoka, Ho, eya; iyokosays idimagagayaken sakim will ; he said. And Badger, Yes, said; moreover amusing- eon: thus both uyti kte do, eya. Wanna Mato kiy hde kta, unkay Hoka woheyuy way we-live will . he'said. Now Gray-Bear the go-home would, then Badger bundle one ikikéu ka Mato ku, ka kin akiyahda. took and Gray-Bear gave, and carrying he-took-home. Thanhayna hehan Hoka ti kin en Mato ahiti. Hoka ti kin en Mato The-next-morning then Badger house the in Gray-Bear moved. Badger house the in Gray- jear hi kin heéehnana Hoka tankan iyeyapi; ka Mato iye ohna iyotayka, came the immediately- Badger out-doors was-turn d; and Gray-Bear himself in “ sat-down, ka Hoka woyute tawa koya owasin kipi; heéen Hoka tankan eti, ka nina and Badger provisions his also all were-taken; so Badger out-doors dwelt, and very muc akihay. Mato en hiyotanke 4iy ihanhayna unkay Mato hanhayna hin starved. Gray-Bear in came-sat-down the next-morning then Gray-Bear morning very kikta, ka taykan hinazin ka heya: Hoka nuksi siéamnana kin taykan hinanpa waked-up,and outside came-stood and this said: Badger ears stinking the outside come 95 96 DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. wo, nitahoéoka kin pte oZuday do, eya. Unkay Hoka wanhinkpe ehdaku; imper. your-surround the buffalo full-is 5 henetl And Badger arrow his-took ; sing. ka Hoka heéoy eéee kin ake iyeGen eéoyn, ka owasin i¢iyaza wiéao. Tuka and Badger that-doing alwe iys the again so he-did, and all oné-after- them-hit. But another owasiy Mato iéu, ka wayzina kaes Hoka kiéupi sni. Hanhayna otoiyohi all Gray-Bear took, and one even Badger was-given not. Morning each heéoy, tuka tohiyni Hoka wanZiday ahdi gni eéee: ka e6en wayna Hoka that-he-did, but never Badger one brought not always: and so now Badger home Ginéa om akihay te kte hinéa. Tuka Mato Ginéaday wanzi hakaktaday héa, children with starve die will very. But Gray-Bear children one youngest very, unjkay hee hayhayna otoiyohi tasiGogay wanzi yuha skata eéee, ka. tohan and that-one morning 4 every butfalo- tee one had played Ria and when wanna hde kta eéa Hoka ti kin en tiyokahmihma iyewiéakiya eéee, ka now go-home will then Badger house the in rolling- houseward! caused-them to-go Ses and heoy ni yukanpi. by-that living they-were. Hanhayna way ake Mato taykan hinapa ka heya: Hoka nuksi Morning one azain Gray-Bear outside came and this pani: Badger ears siGamnana kiy, w Sania ahivu wo, nitahoéoka kin pte ozuday do, ey stinking the _ arrow bring out, your-surround the buffalo full-is 7 ee: a id Mato heya tka Hoka ye sni. Unkay Mato heya: Ed@y yau sni kinhay Gray- this-said but Badger “go not. And Gray-Bear this: ee Now you-come not Bear inacibdaska kte do, eya. I-smash-you w ill s he'said. Uykay Hoka tawiéu heya: Wiéahinéa, eyakes tokiki ewaéin we, wayna Then Badger wife-his this‘said: Old-man, at-any-rate somehow think of it (female now sp.) eéen miéinéa om akiliay mate kte, eva. Unkay Hoka heya: Ho, ekta mde ¢: 80 my-children | will starve I-die will, she-said. And Badger this-said: Tess there I-go and owasiy wiéawao, ka ein tukte ivotay Gepe ¢cinhay he w ahdohdi kte do; all them-I-kill, and then which most fat if that Lbring-home will 5 ka nakuy en makte esta kte do, Hok: a eya, Ga Mato kiéi ya. Unkayn Hoka and also thus me-he-kill even will ; Badger me and Gray- Bear with went. And Badger heéoyn eéee ake owasil iGiyaza wiéao. Unkay Mato heya: Pte tom éepapi that-did always again all oné-after them-killed. And Gray- Bear te salal Buffalo four fat ones another kin hena nig pate Ga ahdi wo, eya. Uykay Hoka, Ho, eya; ka wanzi the those you cut-up and — bring-home, he-said. And Badger, Yes, Said; and one iyotan Gepe hea, uwykay heéeeday pata, ka wanna yustay, uykay Mato heya more fat very, and that-only he-dressed, and now.” finished, then Gray-Bear this-said: Tokeéa ake wayzi yapate Sni, eya. Tuk Hoka wiéada gni. Deéeedan Why again one You-eut-up not he'said. But Badger would not. This-alone kes hoksiyopa wiéawakahde kta, eya. Hehanyan hinali Mato wapata even children them-to-I-take-home will, he-said. So-long as-yet Gray-Bear cutting-up hdustay sni. Tuka wanna Hoka tado kin ikan kiton ka kin kta, ujkan finished his own not. : But now Badger meat the string tied and carry would, then Mato heya: Hoka nuksi sicamnana kin, tokay iyaya wo, we namayakihdi Gray Bear this-said Badger ears stinking the, away £0, aale blood ~~ you- -for-me-tread-in s sp.) ! Tiyokahmihima is not in the dictionary ; but it is probably donived from ti, , tent, and okahmi- hma, which latter is from kahmihma, to roll along, make roll by striking.—J. 0. D. DAKOTA MYTHS. 97 kte do, eva. Tuka Hoka ig heya: Holo, mis hayntuke de wahdohdi kte will, a bee Bat Badger he this‘said : No, no; I indeed this T-earry-home will do, eya. Mato ake eya, tka Hoka wiéada sni. Unkay Mato hiyu, ka : he‘said. Gray-Bear again said-it, but Badger would not. Then Gray-Bear came, and Hoka we kin ehna paha elipeyapi. Badger blood the in pushed was-thrown. Unkay wotanicGe way aputag iipaya, uykay we kin he onSpa napohmus Then blood-clot one kissing he-felldown, = and blood the that a-piece in-shut-hand iéu, ka yuha Geya hda, ka pezi onge yusda ka we kin opemni ahde éa he aR and ‘having crying went- ine and grass some — pulled and blood the wrapped-in carried- and home éatku kin en akihnaka; ka hehan inyay ka initosu ka pezihota ko huwe i back-of- the in placed-at-home; and then stones and sweat poles and Artemisia also to-get went tent ‘ ka ini kaga. Ka initipi éatku kin en pezihota kin hena owinze ¢éa akan and sweating made. And sweat lodge back-part the in Artemisia the them made-bed-of and upon we kin he ehnaka, ka hehan initi kin he akantayhay kin he tayyeh nataka. blood the that placed, and then areal. the that the-outside the that very-well fastened. odge Hehan mini iéu ka timahen ehde, ka inyay kadye éa wanna kate éehan Then water he-took and within-house placed, and stones heated and now hot when initi kin mahen ewiéahnaka, hehan tivopa kin eéen nataka Hehan isto ree the within them-he-placed then ‘door the so he-fastened. Then arm oage eGeedai) timahen iyeye éa mini kiy oy inyay kin akastay yanka. alone house-within he-thrust and water the with stones the pouring-on was. Uykay ihnuhayna tuwe mahen Gomnihdazi niva Hoka nahoy. Ake And suddenly some-one within sighing breathe Badger heard. Again eéoy, mini oy yay kin akastay yvayka. Uykay tuwe timahen heya niva: he-did, water with stones the pouring-on “ was. And some-one within-house this-said breathing : De tuwe akSa pidamayaye Ga wanna makiyulidoka wo, eya. Heéen tiyopa This who again glad-you-me- -make and now open for'me (male Sp.), he‘said. So “door yulidoka, ujkay koska war wiéasta waste héa hinaypa: heéen Hoka ” he-opened, and young-man a man beautiful very came out: so Badger Wotani¢e Hoksiday eya caze vata, ka he Hoka éinksiya. Blood-clot-Boy saying name called, and that Badger son-had. Unkay hehan Wotaniée Hoksiday heya: Ito, ate, heya wo, Ito, miéinksi And then Blood-clot Boy this-said: Now father this-say; Now my-son heyake waste hée Ges, eya wo, eya. Unkay eya, uykayn eéetu. Unkan clothes good very oh-that, Say thou, he'said. And he said, and it-was-so. And ake heya: Ito, miéinksi ptayha wayzu way wayhinkpe oZzudanh yuhe ées, again this- say: Now mny-son otter-skin quiver a arrows full-very have oli: that eya wo, eya. Uykay eya, ujnkay ake eéetu. Unkay hehan Wotaniée ‘say thou, he said. And he-said, and again it-was-so. And then Blood-clot Hoksiday pa hin kin wayzi hduzwy iu, ka tiyopa kiy en ehde ka wanhinkpe Boy head hair the one pulling took, and door the in placed and arrow oy kute, ujkay kasden iheya. Hehan Wotaniée Hoksidan heya: Ate togéa with shot, and sic hit-it. Tken Blood-clot Boy this said: Father why wo mayakupi sni he. Unkay Hoka heya: Hehehe, ins, taku yaka hwo: food me-you-give not And Badger this said Alas! son what you-mean 2 wanna akihay uytapi kte do, wamaseéa héa, upkay Mato den hi ka owasin now starving we-die will , L-was-rich very, and Gray-bear here came and all maki ka tankay hiyu maye ¢a owasin iéu, ka wanna akihay uytapi kte do, took- and outdoors come made-me and all took, and now starving we-die will from-me eya. he said. 7105—vVOL IX——7 QR DAKOTA GRAMMAR, TEXTS, AND ETHNOGRAPHY. Unykay Wotaniée Hoksiday heya: Hena, ate, sdonwaye éa heey And Blood-clot Boy this said: These, father, I-know, 7 . and therefore imacaga Ge,eya. Ate, tokeyh eGoy ¢isi kinhay eGen eéoy wo, eya. Unkay T-have-grown he'said Father, just-as to-do L-you- if so do ; he-said. And command (male BD: ) Hoka, Ho, eya. Hanhayna Mato taykan hinazin ka ni¢ipay esta yau kte jadger, Yes, said In-the-morning Gray-Bear without stands and you-call although yon- -come shall sni; tuka inoypa eye ¢inhay hehan yahinaype kta ka ki¢i de kta, tuka not; but second-time he-s: ays if then . you-come out will and with you-go will, but miye he itokam wayna ekta inawalibe kta, eya. Wanna hayhayna hin I-myself this before already at _ Thide will, he: “said. Now morning very Mato tajkan hinape éa heya: Hoka nuksi siéamnana kin wayhinkpe kiy Gray-Bear outside came and this Said; Badger ears stinking the arrow the ahiyu wo, nitahoéoka kin pte ozuday do, ey Tuka ye sni, ka inoypa bring out, your-surround the buffalo full-is , he J aid. But he- go not, and second-time eye Gi hehan wayhijkpe ehlaku ka kidi ya ka ake owasin hamwiéaya, ka he-said the then arrow his- ‘took and with went, and again all them-scared, and éanku wayziday ahda, hehan Hoka wanhinkpe oy owasin i¢iyaza wiéao, ka path one they went, then Badger arrow with all in-aline them- sate and wayzi Gepa he Hoka pata one fat that Badger dressed. ys Unkay Mato heya: Kohanna pata wo, eya. Wanna Hoka pata yustan And Gray Bear this'said: Soon cut up, he cnil Now Badger cut-up “finished kehay kin hdiéu kta; uykay Mato heya: Hoka nuksi Siéamnana hin tokan then earry come would; and Gray Bear this vara Badger ears stinking the away home hiy aya wo, we nami vyakihidi kte do, eya. ka iyowinye sni kin kta Skan. “6 thou blood you-tr: ample -in-for-me will ; he'said. But : stopping not carry would worked. U ae Mato hiyu ka iyalipaya ka we kin ehna elipeya. Tuka ake nazi Then Gray Bear came and ” fell- “upon and blood the in threw eal But < again rising hiyaye ¢a iéu kta tka. Ake we kin ehna ehpeya. Hehan Hoka éGeya went. and take would but. Again blood the in he-threw- fo Then Badger cried Skay. working. Uyjkay hehan Wotaniée Hoksiday nazin hiyaye, éa en ya, ka key And then Blood Clot Boy rising started, and there Went, and this said: Tokeéa ate heéen yakuwa hwo, eya. Unykay Mato heya: He ig, Ging, Why my-father so “ you treat u he'said. And Gray Bear this le This that son hepe do; Sung, kohanna nig niéinéa tado wicakahda wo, epe do, eya. this I said; Brother, soon you yourchildren meat take home to them. I-said ; he said, Tuka Wotaniée Hoksiday heya: Hiya, ate kahoya iveyaye ¢in he But Blood Clot Boy this said: No, my father throw ing you shoved the that waymdaka ce, eya; ka wanhinlipe ehdaku, unkay Mato nakipa, tuka kute I saw , he said; and arrow he-took, and Gray Bear tled, but he-shot ujkay sasted: au) kin he okatanyay ka kte. and little fing the that tre ansfixed and killed. Hehan gies deya: Ging, Mato Ginéa wan hakaktaday kiy tezi socen coon see eee ae ean 2 171 | OsaGE, Traditions concerning --......-.............. 193 Missouri Indians, Reference to....--....--------- 5s 103) | S=—sikcinship tou mis sees eee seis oe a ae elect xviii, xx tribe, Mereranceito).s.s-a4 cscs see seeee amen e ee 181,189 | OnEnt ATONWAY feMS. -.-.--.----- 2-5. oe ences eee 158 MIssourRI RIVER, Ascent of, by Indians -...-.------ 190 | Oro, Observations concerning. -........-...-.... 177, 182, 191 Mopat particles. ...--.....-------++s00-+++e 222 --- ee 19 | Orrer, Myth concerning... .--..------.------..--.- 122, 123 MOopaAL preixes - 10) 20))| =INotes ONesass => a= == eel 123 WLODE coc no voc coc ce se celea an se cteens oopeclanicjos safela oO 3, 24,25,64 OurTBREAK, Result of Indian - 181 MonGo.ian, Connection of Indian with 168 | Own, Belief concerning .----- 92 Moon, Place of, in calendar 165 | OyaTE SICA gentes ...- . 157, 160 —, Myths concerning the ... 149,165 | OYUHPE gens..-.--.---..------2222---- 52 ene es ee -- +e 163 Moroan, Lewis H., Theory of, respecting Indians - 168 | MORPHOLOGY. oo ce as nate cs --'208, 204 || DPA-BAKSA PONG. =. =~ - 2-655 - oo ec ennowee even eannpen oes 160, 161 MOURNING customs and songs....--.--... rs - 212) 213 PAINT: WBOIOL «cases ee seein ass Saja eee on ster 226 MOGIH, Action Wath 222... <-> 2 ---- ean ew 20 | PARABLE of the prodigal son.........-.-.....-.----- 150 Mystery dance, Account of thc Be -; 214, 227,228 | Parapiem of active verbs .......--.--c~---.<------ 38 Myrus of the Dakota...............-.- B3;00,.95, 101, 110; 013:" |} Paenrore“Rs ..+-<2c--- 0-8 ¢eeucwsssnossen se eneaeeeens 25, 70, 71 115, 121, 130, 139, 144,148 | PawneEE, Reference to .........----.---+---+- es eee 182, 193 Prope, Mythic origin of ... ...-----.-.--+---+2+-++ 139, 143 Perrot, NicHouas, Reference to-..-....---.---.----- 176 Napovesst, Appellation for the Dakota..........--. 179, 183 | PERSON of pronouns ..........-.---+-+000e--2-0eeeee ll Napovessioux, Derivation and use of ..........-.-- 171,183 |) —— ‘verbs .--225sc20c0.cenervesnasennnse poeeae eee: 23 INADOWE, Sleaning Of 220 cc ctraes cao s ence ea~sesawe== 183 | — or agent, Nouns of .....--..-..---222+++--+ 0 eee ee 40 INDEX. PERSONAL pronouns, Tables of PHONOLOGY PHEATRY, Characteriof the .-.-.-..2--2.-.--=.----- 195 PIKE, ZEBULON M., References to ....---.-.--------- 179, 180 PINE-SHGOTERS GiVIGION. --.~=-5-- <-> -)-2- se ae=inee - 185 TERUG SIT Ui Soe ees Ocoe aap ceaeea 11, 16, 23, 42, 130 PATRON O bevy WOR ae seats at iat iai le 147 POLE VILCAGE GiVISIOR= << s0=2 tea e se ee = 177 POLITICAL organization among the Dakota-...--.... 196 POLYGAMY ED aK Obese eae a oe a ee eee 147, 204 PoLysYLLaBic words, Accentuation of. -...---.---- a PonkKA, Observations concerning - 182, 190, 191 — name for the Oglala .--...----------- 162 POPULATION of the Dakota. --.-- 2 155 POSSESSION among the Dakota ....-.-.--..----- V 15, 43, 207 POTENTIAL, Symbtax Of - =~. 2. ee ne eee nin 66 PorTrowaTTOMIE, References to. ....-.------------- - 169,171 SROWGE SS VO 1S Ofte ate tal tse ates a et al 197 PRAIRIE DU CHIEN, Council at.....-..-----.----.---- 180 Pratt, R. H., Story by, of a Kiowa lover.......-..-- 206 SPRAY RGR MG MODUS oa oleate me im wm ole = eile = 151 —tothe night winds ..--.--.-------.-----.---.----- 214 PPREPOSITIONS, DaKOta.o-----2n2 <2 ee nen wiser e~ oe =< =~ 52,77 ROU EAN GV OLOS tele sama ae tenance atalate i ie 21 PREssURE, Action by---...-- 20 PrRioRITY among the Dakota See Sead eam seem stoties = 6 PRocLAMATION of the Eyanpaha PRODIGAL Son, Parable of the-...---.-----.----- PRONOUNS. ---- Xiv, xv, 6, 11, 12, 13, 14. 16, 17, 30, 50, 53, 58, 59, 60 Say Oy eh eS ee ee ie corer 12, 16, 55, 56. 57 —, Inserted ...--- Boe oes eas Rae coir 27, 28, 32, 33 = NM Ders Ol --— === = naste spt Sseeessee 11, 16, 57 =, NSN eb be Soe os Jessen se ese = 11 SSS TEN ib iT een de Some eo ceee ee maSseUs 15, 16. me SC DATA GO a alan ain ase ien ev ins nmin wisinle ening cieicie ni —, Suffixed.......- PRONUNCIATION, Peouliarities of 7 IPTRUWOTESNIPONS 5-0-2: 2-11 == - 161 Puants, Application of name . --. 189 PUNCHING) ACHIOM DY =< - n-nonane 20 PUNISHMENT of runaway wife .--..-.-.--.--...----- 207 IRDRCHASE Ube! bund) el lace ecient a nete Seiya ste os mois 206 [PUSHING CAC OUND Yaseen eee ne aki nes eae 20 RAYMBAUCLT, Father, cited on the Dakota-.........- 169 Rep BunDLeE, Mythic significance of.---............ 197 RED CLovp, People of 187 Rep Iron, People of .-.------..- . 159 RED LAKE region, Reference to. - : Sais 178 RED painting of scalps—- -- <<. == - 2. neon nse 226 RED STONE QUARRY VILLAGE Indians.....----.-.--. 177 RED LHUNDER, Reference to: - ~~. -- 2.2. nena 185 Rep WILD RIcE VILLAGE Indians..-.--- .....--..-- 177 REDWING, Reference to. ....--..--....-.-.-.--+.----- 179 Tic OG) 0). | aaa ot ecase see oGabeEsneens s- See see 46, 69 RELATIONS, Names of family....-.....--.-...-.----- 45, 138 RENVILLE, JOSEPH, Reference to .....-....-...------ 181 RENVILLE, MICHEL, Reference to writings of .-.-.83, 115, 130, 144, 158 REPUBLICAN PAWNEE, Reference to...-.-..----.----- 193 hRiaes, A. L., Classification of substantive ve rh : 70 — cited on the name Santee - - 159, 160 ht —— PON CANO = cen eee = a Heer =e ene 43 Ria6s, S. R., Kemarks on substantive verbs by - 89 — — — the supernatural in wyths by-..--....------. 90 237 Paga Riaas, T. L., Suggestion of, concerning prepositions . 52 River bands of the Dakota, Reference to 179 RIVER VILLAGE band)... 2----------9--- ---22- 177 ROBINSON, JOHN, cited on the names Oglala, ete-.-.. 162, 163 ROOTS |VeLDale seats te ater cece ccescee seca s eh nae 19 RUBBING, AC HOMIDY) saislen = soa nietalse\- sete salen === 20 VULES OM CONON Gu e-mesea anemic eal tea la ate 201, 204, 228 RUNAWAY WIPE, Punishment of......--.-...------ . 207 Sac and Fox tribe, Notes on... . 171, 180 SA ony Haine ce eeeogepocau anean Doo sOsGeeoe eo 219 = ORSUTACCOUD GOLin = cece aries sen = eae eee 229 — language, Description of......-...--.---.-.------- 166 WAGRIRICE s ExOLINE GL VG ecto aerate inde ate atelier 175 SALLE, ROBERT, PERE DE LA, Explorations of-.------ 172 SANDY LAKE region, Reference to .-...--..---------- 179 SNORE ae ish casos bene: Sade aaecctenoncescecenne 161 SUOMI ae see Soe Sede oasosedciaser semoce Boos owe 185 Sans Angcs, Origin of name...-..:-...---.--.------- 187 SANTEE, Observations concerning the. -..--- 159, 160, 181, 184 — dialect, Texts in the .83, 95, 110, 115, 124, 130, 144, 150, 151, 152 Sau Kiandihox NOLS Oller seamen amieetiesa\cee eee se 171, 180 | SAULT STE. MARIE, Reference to- 170 SANWATAUgenS1 2. c55-2242-assreen see seein cde eeeeee ls 163 SAWING! CA CLIODUD Yerta orate ole eat te et lel 20 “Say,” Repetition of word in dialogue. -....-.....-. 89 | Scaup dance, Influence of, on morality.-.-.--..------ PS) OF) Scouts, Selection of-...-...--...--...-- caanacess 25 200, 201 SEVEN, a mystic number-....------.--. INS Tole 156, 184, 137 “ SHADOW” or nasi, Various meanings of. ------....- 213 Sarp Grass, Reference to. --....------------------- SS ECAVIING 9 ACH OMN DV ee etal alm tlm ial SHEPHERD, Belief concerning SHooTING, Action by -------- SicayGu tribe and gens -. SIHA-SAPA tribe and gentes 163 SIKSIGENA PONS oceumise neo mace eae en 161 Suron ANAWANG-MANI, Account of oe 219 ‘SSINGING TO;” Definition of. ....--.--------.-------- 224 | SIOUAN tribes, Migrations of ....-....---.----------- 190 Sroux, Observations on name.... ..----.-.---------- 183, 184 SISITONWAN, gens’-.-.----------2- 4.--=-~ “158, 159, 164, 179, 180 StsseToN, Remarks concerning..---- Hees oecaocs 180, 184, 185 SISTER. 2 ose ono Sapte m wae ieee oie ne rina sss aean'n eee 122 SittinG BULL, Referen nee to 188 Stvaka-0, Reference to... - 147,.148 Sxkip1, Tradition respecting - 193 | SLEEPS, Days counted by- ----.----- 165 SLeepy Eyes’ people, Reference to- 159 SMALL BAND VILLAGE Indians -.--.-- 177 Sn, Peculiar use of 139 Snip, Mythical origin of ......-.-.---------+------- 149 SocroLoGy of the Dakota --.--.-.--. 158, 177, 179, 183, 195, 203 ‘*SOLDIER-KILLING,”’ Exemption from -....---------- 220 SONGASKICONS, Reference to. --..--.----..----------- 171 Sounps peculiar to Indian words. ....--..--.-------- xii, 3,4 SPiRUD A Ke DANG g ae ee mine oeteel= wala inte 179 —willagers..---------.------ 156, 177, 183 Sprtrits, Dakota belief in the existence of --....----- 212, 213 SpoTTED TAIL, Reference to....-..-----..----------- 187 SPRING reckoned as one moon ..----.---------------- 165 STANDING BUFFALO, Account of..---.-.------------- 182, 196 Star BoRN, Myth of..-.... Spb cSsocatssoboues: 91, 92, 93, 94, 121 STAR LAND, Mythical] world of..-...--.-.------------ 90 STONE implements used by the Dakota.....-..-...-- 184 238 INDEX. Page. sSroneys, a band of Assiniboin ......-..----..-+----- 183 STRANGER, Place of, in the tipi ....--.-.------------- 204 STRIKING, Action by ....-...<.-----20--00+ s+ eennns 20 | SUBJUNCTIVE, Syntax of......-..--.-----+--++-2----- 65 SUBSTANTIVE VERBS, Dakota. .-.....-.----------+----- 70,89 SUBSTITUTION and elision .......-..---------++--+++-+ 6 SUMMER reckoned as five moons. ..---..-----------+> 165 Sun DANCE, Observations on........--.--------> 214, 220, 230 SUN IKCEKA fens........----- 20-002 222s eee eee eee ee 161 SUPERHUMAN, Beliets cone neaineth abo destcns 214 Superior, LAKE, Reference to . 171,176 SUPERNATURALISM in Dakota myths --.. 90, 138 SWEAT LODGE, Description of .-.--..- 101 SVLGABIGADION wn <2 cee eles oles oe aaelem ill lewis == 5 SU MBONICICOLORSE ]-5 a eenee rece a= orien 197, 200, 202 SPA AM ean inp Obi. .-s-oce ve oe ona ein aim SaaSoSS 207 Tapoos, Removal of 220 TAHUHA YUTA gens 161 TAKAPSINTONA, Origin of mame .-.---.-------------- 158 TAKAPSIN TONWADNNA ZeMNS .......-----------------== 158 TAKINI fenS.........-- +. -- 22-2 ee eee eee eee eee ee 161 — TAMAHE, Reference to............--...---- SEE CED 181 | TAPPA GE PAWNEE ene saeetecistels enc oe isietnietalat= ital totems 193 TASINTA-YUKIKIPI, Explanation of ...-...--..--.---- 120, 121 TEAL duck, Belief concerning z 149 TENSE, Dakota 25, 66, 67 TENT given to be used for the tiyotipi..--....---.--- 197 TETON, Account of the. 182, 186, 212 — dialect, Remarks concerning...-----.- 7 Teton LEAF VILLAGE Intians..-..------- ss 177 TEXTS in the Santee dialect .-...--.---.....--...- 83, 95, 110, 115, 124, 130, 144, 150, 151, 152 ———~ Vankton) diglectoa=-. oe. = ween err elle me = 105 ‘THUNDER-BEING, Belief concerning. ..---------.----- 142 | TICONDEROGA, Reference to battle of..-..-....-..--. 189, 191 Time, Method of reckoning 165 TINTA TON WE gens 157 Tip1, Observations concerning the ..-.........------ 204 TiITONWAY References to the .- . 161, 164, 180, 182, 187 — dialect, Observations on...--..---.- fe erioascee 8,9 Tiyot!, Meaningof...-...-....--.--- : 55 ae 200 TryoTipl, Observations on...............---- 162, 195, 196, 200 TZAPTAN: ROLerence tO. <- a5 eee XIN, XX1 WINNEPEKOAK, Algonquian name for the Winne- DagGo 0.22. cccne enn ence eee eee neces maces nernanas 189 Winona, Legend of. -... metic zs 206 Winter, Reckoning of, in calendar ..........-...--- 165 WINTER Count of American horse, Reference to the peculiar....-...--- 2. eeeen ene eee eee een e eee eee 182 WISCONSIN RIVER, Descent of, by Marqueite and TOHWOtica 22 ccs press case ae die sad mae tele cmtete oan aeteielets 171 WISTENKIYAPI, Dakota custom of ........----------- 204 Win COIS CissQqrebieges oper nacseeeocdeeagercecd SUVA AW ODENUAN EY OMS lace el mtete em te cmt ole eho intel e mis Il WodHpart, Explanation of.....-.--...--...--1-.----- Woman, Social position of -- —. Easy accouchement of - —, Myth concerning - =A NAMB Of occa nie asl = see ses cscs = -, Temptation of husband's brother by. Woop duck, Myth concerning. -.-..---..-.----.----- INDEX. 239 Page. Page. 158 | YANKTON, Explanation of name..........----..----- 185 5S |e — dialect. ext nsth @rejci ae siscticisiscisjsupeme so neice 105 206 | —, Migrations of the..--...-.-.--...---- 178, 180, 182, 185, 186 » 204 | YANKTONAI, Migrations of the............--..--.--- 180, 186 PAN | SON INTO) BS ase ssa5cud sono dabespu names on saseeoaes 185 90 | YEARS, Counting of, by the Dakota- 165 45 | YELLOW MEDICINE RIVER, Reference ti 194 139 | Yesa* or Tutelo, Meaning of..-.....--... : 129 114 YOUNGER BROTHER, Mythic adventures of .-..-.---- 139. 1.8 : : ® Dh ; | a , 7 | i i 1 7 pty ° wy 4 ve at ¥ | > « i <« be e ' i ; ® y, F Rae a “ny OQOO6<